THE 
 
 SACRED    SCRIPTURES 
 
 IN 
 
 HEBREW  AND  ENGLISH. 
 
 A  NEW  TRANSLATION,  WITH  NOTES  CRITICAL 
 •  AND  EXPLANATORY. 
 
 BY 
 
 THE    REV.    D.    A.    DE    SOLA, 
 
 MINISTER   TO   THE   CONGREGATION    OF    SPANISH    AND    PORTUGUESE    JEWS, 
 
 L    L.    LINDENTHAL, 
 
 Header  and  Secretary  to  the  Netv  Synagogue, 
 AND 
 
 THE   REV.  MORRIS   J.  R  A  P  H  A  L  L,  M.A.D.Ph. 
 
 LECTURER    AT    THE    SYNAGOGUE,    AND    HEAD    MASTER    OF    THE    HEBREW    NATIONAL 
 SCHOOL,    AT    BIRMINGHAM. 
 
 % 
 
 VOL.   L 
 
 '  GENESIS— n^^i<*i:3  "13D 
 
 ILotttron : 
 
 SAMUEL   BAGSTER   &    SONS, 
 
 No.  15,  Paternoster  Row. 
 5604—1844. 
 
J^j.  At 
 
PREFACE. 
 
 As  the  Editors  intend,  during  the  course  of  the  work,  to 
 publish  an  Introduction  to  the  Sacred  Scriptures,  all  that  on 
 the  present  occasion  they  deem  it  necessary  to  do,  is,  to  offer 
 an  apology  to  their  Subscribers  and  to  the  Public,  for  the  delay 
 which  the  completion  of  this  the  First  Volume  of  their  work  has 
 experienced,  and  for  which  they  trust,  they  will  yet  be  able  to 
 make  amends. 
 
 Typographical  difficulties  and  the  wish  not  to  delay  the  ap- 
 pearance of  this  volume,  has  obliged  them  to  defer  the  publication 
 of  the  letters  of  Dr.  Loewe  to  the  Rev.  D.  A.  de  Sola,  in  illus- 
 tration of  the  Egyptian  names.  (See  p.  257  of  this  work.)  They 
 will,  however,  be  given  with  other  elucidations  on  the  Egyptian 
 names  occurring  in  Exodus,  at  the  end  of  the  second  volume. 
 
%. 
 
 LONDON : 
 
 Varty,  Printer,  Camomile  St.,  Bishofsgate. 
 
 •P* 
 
CONTENTS  OF  THE  SECTIONS. 
 
 Section  JTiB^Sia  Gen.  i.— vi.  9.  Translation  and  Notes,  by  the 
 Rev.  Dr.  M.  J.  Raphall. 
 Ch.  I.  History  of  the  creation  in  six  days,  p,  1 — 5.  Ch.  ii.  Adam  and  Eve,  the 
 first  pair  of  human  beings  are  placed  in  the  Garden  of  Eden,  p.  6.  Ch.  iii.  They 
 are  tempted  by  the  serpent  to  transgress  God's  command,  and  are  punished  by 
 Him,  p.  8 — ]0.  Ch.  iv.  Birth  of  Cain  and  Abel, — their  sacrifices,  p.  12.  Cain  is 
 envious  of  his  brother  Abel,  and  slays  him.  Punishment  of  Cain,  p.  13.  List  of 
 Cain's  descendants  till  the  seventh  generation,  p.  14.  Lamech  takes  two  -wives; 
 his  address  to  them,  p.  15.  Ch.  v.  Genealogical  register  from  Adam  till  Noah, 
 p.  15 — 17.  Ch.  vi.  Great  depravity  of  the  human  race;  God  decrees  their  destruc- 
 tion, p.  18. 
 
 Section  Hi  Ch.  vi.  9. — xii.  Translation  a^id  Notes,  by  the 
 Rev.  Dr.  M.  J.  Raphall. 
 Ch.  VI.  Noah,  in  order  to  escape  from  a  deluge  which  is  to  destroy  every  liv- 
 ing being  on  the  earth,  is  ordered  to  build  an  Ark,  p.  26.  He  enters  it  with  his 
 family.  Animals,  birds  and  reptiles,  do  also  enter  with  him  spontaneously,  p.  27 — 28. 
 Ch.  vii.  Commencement  and  increase  of  the  deluge,  p.  29.  The  waters  subside, 
 p.  30.  Ch.  viii.  Noah  is  ordered  by  God  to  leave  the  ark ;  his  sacrifice  of  thanks- 
 giving, p.  32.  Promises  of  God  to  mankind,  p.  32 — 36.  Ch.  ix.  God  blesses  Noah 
 and  his  posterity,  p.  34.  The  rainbow  declared  to  be  a  sign  of  the  covenant  between 
 God  and  mankind,  p.  36.  Noah's  inebriety,  and  the  conduct  of  his  sons  on  that 
 occasion,  p.  37.  He  curses  Canaan,  p.  38;  and  dies  350  years  after  the  deluge, 
 p.  39.  Ch.  xi.  Genealogical  list  of  the  sons  of  Noah,  p.  39 — 44.  Building  of  a  high 
 tower  at  Babylon,  p.  44.  Confusion  of  languages,  which  frustrates  that  design ; — 
 mankind  spread  over  the  earth,  p.  45.  Genealogical  register  from  Shcm  till  Abram, 
 p.  46.  Abram  removes  with  his  father,  wife,  and  nephew,  from  his  native  place  Ur 
 Casdim,  to  Haran  in  Mesopotamia,  p.  48. 
 
 Section  ^7  "]?  Ch.  xii. — xviii.  Translation  a7id  Notes,  by  the 
 Rev.  D.  a.  de  Sola. 
 Ch.  xii.  Abraham  removes  by  command  of  God  to  Canaan,  and  receives  the  divine 
 promise,  that  his  numerous  descendants  shall  possess  it,  p.  61.  Driven  by  famine 
 to  remove  to  Egypt,  his  wife  attracts  the  notice  of  the  king,  who  had  her  taken 
 away,  but  is  compelled  to  restore  her  intact  to  Abram,  p.  64.  Ch.  xiii.  Abram  and 
 Lot  return  from  Egypt  with  much  wealth,  p.  65.  They  separate  for  the  sake  of  peace, 
 p.  66.  Lot  settles  at  Sedom,  p.  67.  The  promise  to  Abi'am  is  again  renewed : 
 Abram  removes  to  Hebron  and  builds  an  altar,  p.  68.  Ch.  xiv.  War  of  Kedor- 
 laomer  and  the  kings  his  confederates,  against  the  kings  of  Sedom,  &c.,  p.  69.  Lot  is 
 taken  prisoner,  but  rescued  by  Abram,  who  in  a  nocturnal  surprise  defeats  the  vic- 
 torious army,  p.  71.  Malki-tsedek  blesses  Abram,  who  refuses  any  share  of  the 
 spoil  he  had  taken,  p.  72.  Ch.  xv,  God  encourages  Abram,  and  makes  a  covenant 
 with  him,  promising  him  a  son  and  a  numerous  progeny,  who,  after  enduring  slavery 
 for  a  time,  shall  eventually  possess  the  land  of  Canaan,  p.  72 — 76.  Ch.  xvi.  Sarai 
 being  barren,  gives  Hagar  to  Abram — insolence  of  Hagar  towards  her  mistress, 
 who  afflicts  her,  p.  77.  Her  meeting  with  the  angel,  p.  78.  Birth  of  Ishmael,  p.  79. 
 Ch.  xvii.  God  renews  his  covenant  with  Abram,  whose  name  he  changes  to  Abra- 
 ham, and  institutes  the  rite  of  circumcision  as  an  eternal  sign  of  the  covenant  be- 
 tween God  and  Abraham's  descendants,  p.  80.  Sarai's  name  is  also  changed  to  Sarah, 
 and  a  son  is  promised  to  her,  p.  81.  Abraham's  prayer  for  Ishmael  is  accepted,  but 
 ho  is  informed  that  the  promise  will  be  confirmed  to  the  posterity  of  Isaac  only, 
 p.  82.     Circumcision  of  Abraham,  of  his  household,  and  of  Ishmael,  p.  83. 
 
•«•■>• 
 
VU  CONTENTS. 
 
 obtain  protection  and  the  necessaries  of  life,  p.  175.  Ch.  xxix.  The  first  meeting 
 of  Jacob  and  Rachel,  near  the  well  at  Haran,  p.  177.  Being  well  received  by 
 his  uncle  Laban,  he  asks  his  consent  to  marry  his  daughter  Rachel,  and  offers  to 
 serve  seven  years  for  her,  p.  179.  Laban  in  an  ambiguous  answer,  appears  to  ac- 
 cept Jacob's  offer  for  Rachel,  but  fraudulently  substitutes  her  elder  sister  Leah  in 
 her  stead,  p.  180.  Jacob  upbraids  Laban  for  his  deception,  but  is  persuaded  to 
 commence  another  seven  years  servitude  to  obtain  Rachel,  whom  he  marries  forth- 
 with, p.  182.  Leah  bears  Reuben,  Simeon,  Levi  and  Judah,  p.  183.  Ch.  xxx.  Bil- 
 hah,  Rachel's  bondwoman,  whom  she  had  given  to  Jacob,  bears  Dan  and  Naplitaly, 
 p.  185.  Leah  also  gives  to  Jacob  her  bondwoman  Zilpah,  who  bears  Gad  and 
 Asher,  ib.  Reuben  finds  mandrakes,  p.  186,  and  Leah  bears  Issachar,  Zebulun  and 
 Dinah,  p.  187.  Rachel  bears  Joseph,  p.  188.  Jacob  desires  to  depart  from  Laban, 
 who  enters  into  a  new  agreement  with  him,  p.  189.  Jacob's  successful  policy  to 
 protect  himself  against  the  injustice  and  avarice  of  Laban,  p.  192.  Ch.  xxxi.  Jacob 
 departs  secretly  with  his  wives  and  possessions,  for  fear  of  the  envy  of  Laban's  sons, 
 p.  197.  Laban  pursues  and  overtakes  him  at  Gilcad ;  he  reproaches  him,  but  is  an- 
 swered by  Jacob,  who  proves  the  industry  and  zeal  he  has  shown  in  Laban's  ser- 
 vice, and  the  ingratitude  and  bad  faith  he  had  met  with  in  return  from  the  latter, 
 p.  200.  Laban,  abashed  at  this  energetic  but  just  remonstrance,  makes  an  alliance 
 with  Jacob,  and  they  separate  amicably,  p.  203. 
 
 Section  n?Ei*''1  Ch.  xxxii.  4. — xxxvii.     Translation  and  Notes,  by  the 
 Rev.  D.  a.  de  Sola. 
 
 Ch.  xxxii.  Jacob  on  his  return  to  Canaan,  sends  messengers  to  his  brother 
 Esav,  to  propitiate  him,  p.  209.  He  learns  that  Esav  is  on  the  road  to  meet  him,  and 
 is  afraid,  p.  210.  His  prayer  for  deliverance,  p.  211 .  He  sends  considerable  presents 
 to  Esav,  p.  212,  and  prepares  to  meet  him,  p.  213.  He  wrestles  all  night  with  an 
 angel,  who  calls  him  Israel,  and  sprains  the  hollow  of  his  thigh,  p.  214.  Ch.  xxxiii. 
 Jacob  and  Esav  meet  amicably,  p.  217.  Jacob  proceeds  to  Succoth,  p.  218,  after- 
 wards to  the  city  of  Shechem,  where  he  builds  an  altar,  p.  218.  Ch.  xxxiv.  The 
 rape  of  Dinah  by  Shechem,  p.  219.  The  sons  of  Jacob  avenge  her  wrong,  by  the 
 murder  of  all  the  male  population  of  Shechem,  and  the  plundering  of  the  town, 
 p.  218 — 23,  an  excess  which  Jacob  severely  reproves,  p.  223.  Ch.  xxxv.  Jacob 
 removes  to  Beth-el  by  the  command  of  God,  p.  224.  Death  of  Deborah,  Rebecca's 
 nurse,  p.  225.  Jacob  is  favoured  with  another  divine  vision,  in  which  he  is  blessed 
 and  the  promises  renewed  ;  his  name,  Israel,  is  also  approved  of  and  confirmed  by 
 God,  ib.  Rachel  dies  on  the  road  to  Ephrath,  after  having  given  birth  to  a  son, 
 whom  she  calls  Ben-oni,  but  whom  Jacob  names  Benjamin,  p.  226.  The  oflence  of 
 Reuben  with  Bilhah,  p.  227.  Jacob  joins  his  father  at  Hebron.  The  death  of  Isaac, 
 ib.  Ch.  xxxvi.  Genealogical  list  of  the  descendants  of  Esau,  p.  227 — 29,  of  Seir 
 and  his  descendants,  p.  230.  The  kings  of  Edom,  p.  231.  Names  of  the  chieftains 
 who  descended  from  Esau,  p.  232. 
 
 Section  3SJ**1  Ch.  xxxvii.  1. — xli.     Translation  and  Notes,  by  the 
 Rev.  D.  a.  de  Sola. 
 
 Ch.  XXXVII.  Joseph  favored  by  his  father,  relates  his  dreams  to  his  brethren, 
 who  hate  and  envy  him,  p.  239 — 242.  They  cast  him  into  a  pit,  p.  243,  from  which 
 they  draw  him,  to  sell  him  to  some  merchants,  p.  245,  who  sell  him  again  in  Egypt, 
 p.  246.  By  steeping  Joseph's  coat  in  blood  they  deceive  their  father,  who  suppos- 
 ing him  dead,  mourns  for  him  with  the  deepest  grief,  p.  246.  Ch.  xxxviii.  Birth 
 and  trespass  of  the  two  eldest  sons  of  Judah,  p.  247.  His  adventure  with  his  daugh- 
 ter-in-law, Tamar,  p.  248 — 49,  who  bears  him  two  sons,  p.  250.  Ch.  xxxix.  Joseph 
 is  advanced  in  Potiphar's  household,  p.  251.  Joseph's  chastity,  p.  252,  and  imprison- 
 ment on  the  false  accusation  of  his  mistress,  p.  253.     Ch.  xl.  Joseph  has  charge  of  the 
 
CONTENTS.  VI 
 
 Section  NT"!  Ch.  xviii — xxiii.  Translation  and  Notes,  by  the 
 Rev.  D.  a.  de  Sola. 
 Ch.  xviii.  Abraham  entertains  three  angels,  -who  announce  to  him  the  proximate 
 birth  of  a  son,  p.  92 — 95.  The  destruction  of  Sedom  and  the  cities  of  the  plain  being 
 revealed  to  him,  he  intercedes  for  them,  p.  97.  Ch.  xix.  Lot  entertains  two  angels. 
 Sinfulness  of  Sedom,  p.  98 — 99.  Lot  is  saved  for  the  sake  of  Abraham,  and  arrives 
 atTsoar,  p.  lOL  Sedom  and  the  other  cities  are  destroyed  by  fire  from  Heaven,  p.  102. 
 Lot  with  his  two  daughters,  reside  in  a  cave,  p.  102.  Incestuous  origin  of  Ammon  and 
 Moab,  p.  103.  Ch.  xx.  Abraham  resides  at  Gerar ;  Abimelech,  king  of  that  place, 
 having  taken  away  Sarah,  is  admonished  by  God  in  a  dream,  p.  104.  He  restores  her 
 after  having  reproved  Abraham  and  her,  and  gives  them  rich  presents  as  a  declaration 
 of  honor.  Abraham  prays  for  Abimelech,  p.  106.  Ch.  xxi.  Birth  of  Isaac,  p.  107. 
 Expulsion  of  Hagar  and  Ishmael,  p.  108.  Hagar's  distress, — is  saved  and  comforted 
 by  an  angel,  p.  109.  Abimelech  visits  Abraham  at  Beer-sheba,  and  contracts  an  alli- 
 ance with  him,  p.  110.  Ch.  xxii.  Abraham  is  tried  by  the  command  of  God,  to  offer  his 
 only  son  Isaac  as  a  holocaust,  p.  111.  His  faith  and  obedience,  p.  112.  The  order 
 is  countermanded,  and  a  ram  substituted  for  Isaac,  p.  113.  The  reward  of  Abra- 
 ham's faith.     Genealogy  of  Nachor  to  Rebecca,  p.  114. 
 
 Section  mE^  ^TI  Ch.  xxiii. — xxv.  19.  Translation  and  Notes,  by  the 
 Rev.  D.  a.  de  Sola. 
 Ch.  XXIII.  Death  of  Sarah,  p.  120.  Abraham  buries  her  in  the  cave  of  Mac- 
 pelah,  which  he  purchases  from  the  Hittites  for  an  hereditary  place  of  sepulture, 
 p.  123.  Ch.  xxiv.  Abraham  adjures  his  servant  to  seek  a  wife  for  Isaac,  from  his 
 own  kindred  in  Mesopotamia,  p.  124.  Journey  and  prayer  of  the  servant,  his  meet- 
 ing with  Rebecca,  p.  125,  and  with  her  brother  and  father,  p.  126.  He  obtains  their 
 consent  and  also  that  of  Rebecca,  and  makes  presents  to  them,  p.  129.  They  bless 
 Rebecca,  and  send  her  away  with  the  servant.  Their  meeting  with  Isaac  on  the 
 road,  p.  131.  Ch.  xxv.  Enumeration  of  the  sons  of  Abraham  by  Keturah,  Abra- 
 ham gives  to  his  son  Isaac  the  bulk  of  his  property,  and  bestows  gifts  on  the  sons  of 
 his  concubines,  whom  he  sends  away  from  Isaac,  p.  132.  Abraham  dies,  and  is 
 buried  at  Machpelah  by  his  sous  Isaac  and  Ishmael.  Genealogy  of  Ishmael,  and 
 names  of  his  twelve  sons.     His  age  and  death,  p.  134. 
 
 Section  Hllpln  Ch.  xxv.  19. — xxviii.  10.  Translation  and  Notes,  by  the 
 Rev.  Dr.  M.  J.  Raphall. 
 Ch.  xxv.  Isaac  prays  for  Rebecca,  who  was  barren,  p.  138.  Esau  and  Jacob 
 are  born,  p.  140.  Esau  sells  his  birthright  to  Jacob,  p.  142.  Ch.  xxvi.  Isaac,  on 
 account  of  a  famine  removes  to  Gerar,  where  he  is  well  received  by  Abimelech, 
 p.  104,  who  reproves  him  for  denying  Rebecca  to  be  his  wife,  p.  145.  Isaac's  wealth 
 raises  the  envy  of  his  neighbours,  p.  146.  He  removes  to  the  valley  of  Gerar,  where 
 his  servants  dig  several  wells  of  water — God  appears  to  Isaac  at  Beer-sheba,  p.  147. 
 His  covenant  with  Abimelech,  who  came  to  seek  his  alliance,  p.  148.  Esau  marries 
 two  Canaanite  women,  p.  149.  Ch.  xxvii.  Jacob  instructed  by  his  mother,  obtains 
 the  blessing  intended  for  Esau,  p.  149—156,  the  latter  also  receives  his  father's  bless- 
 ing, p.  157,  but  threatens  to  revenge  himself  on  his  brother,  p.  158,  whom  his  mother 
 advises  to  flee  to  Mesopotamia,  p.  159.  Ch.  xxviii.  Isaac  confirms  the  blessing  he 
 had  given  to  Jacob,  whom  he  sends  to  Haran  to  marry  one  of  his  own  relatives, 
 p.  160.     I^sau  marries  a  daughter  of  Ishmael,  ib. 
 
 Section  KV^I  Ch.  xxviii.  10. — xxxii.  4.     Translation  and  Notes,  by  the 
 Rev.  Dr.  M.  J.  Raphall. 
 Ch.  xxviii.     Jacob  travels  towards  Haran,  and  being  benighted  on  the  road,  a 
 remarkable  dream  is  vouchsafed  to  him  to  re-assui'e  him,  and  apprize  him  of  the  di- 
 vine assistance,  p.  172.     He  places  a  monument  on  the  spot,  and  prays  that  he  may 
 
nim  ^tr?;oin  ntr?:)n 
 
 n^tJ^KI!!     1SD 
 
 THE    PENTATEUCH. 
 
 GENESIS. 
 
CONTENTS.  Vlll 
 
 chief  butler  and  chief  baker  of  Pharaoh,  p.  254.    He  interprets  their  dreams,  p.  255,  and 
 his  interpretation  is  verified  by  the  event,  p.  256      Ingratitude  of  the  chief  butler,  ib. 
 
 Section  yp'D  Ch.  xli. — xliv.  18.     Tanslation  and  Notes,  by 
 
 Mr.  I.  L.   LiNDENTHAL. 
 
 Ch.  xli.  Joseph  interprets  the  dreams  of  Pharaoh,  p.  259 — G3,  and  advises 
 him,  p.  264.  Pharaoh  raises  Joseph  to  the  dignity  of  prime  minister,  p.  265,  and 
 gives  him  a  wife,  who  bears  him  two  sons,  p.  265 — 68.  The  years  of  plenty  and  of 
 famine  as  predicted  by  Joseph,  ibid.  Ch.  xlii.  Jacob  sends  ten  of  his  sons  to  Egypt 
 to  buy  corn,  p.  270.  Arriving  in  Egypt  they  are  recognised  by  Joseph,  but  do  not 
 know  him,  p.  271.  He  pretends  to  consider  them  as  spies,  p.  272,  and  commands 
 them  to  bring  Benjamin  to  him,  p.  273.  Their  self  reproaches  and  compunction  for 
 having  sold  Joseph.  They  are  permitted  to  return  to  Canaan,  with  the  exception  of 
 Simeon,  who  is  kept  in  prison,  p.  274.  They  find  the  purchase  money  of  their  corn 
 at  the  top  of  their  sacks,  p.  275.  Jacob  refuses  to  send  Benjamin,  p.  276.  Ch.  xliii. 
 Jacob  consents  reluctantly,  to  let  Benjamin  go  with  them,  p.  277.  Second  journey 
 of  Jacob's  sons  to  Egypt,  Joseph  entertains  them,  releases  Simeon,  p.  280,  and  gives 
 presents  to  them  all,  but  particularly  distinguishes  Benjamin  by  his  favor,  p.  281. 
 Ch.  xliv.  Joseph  commands  his  cup  to  be  put  into  Benjamin's  sack.  They  are  pur- 
 sued and  brought  back,  p.  283.     Their  distress,  p.  284. 
 
 Section  tJ'yi  Ch.  xliv.  18. — xlvii.  28.  Translation  and  Notes,  by  the 
 Rev.  Dr.  M.  J.  Raphall. 
 Ch.  xliv.  Judah's  address  to  Joseph,  in  which  he  offers  to  become  his  slave,  in- 
 stead of  Benjamin,  p.  288 — 90.  Ch.  xlv.  Joseph  makes  himself  known  to  his  brethren, 
 p.  291.  He  comforts  them,  p.  292,  and  sends  them,  with  Pharaoh's  approbation, 
 for  his  father  and  the  rest  of  his  family,  whom  he  promises  to  maintain  during  the 
 famine,  p.  293.  Joseph  supplies  his  brethren  Avith  provision  for  their  journey,  and 
 exhorts  them  to  concord,  p.  296.  Jacob's  spirit  is  revived  with  the  news,  p.  297. 
 Ch.  xlvi.  Jacob  with  his  family  removes  to  Egypt,  and  is  comforted  in  a  divine 
 vision,  p.  298.  He  sends  Judah  in  advance,  to  meet  Joseph,  p.  301.  Ch.  xlvii. 
 Joseph  presents  his  brethren  before  Pharaoh,  who  treats  them  kindly,  and  assigns 
 them  the  district  of  Goshen  for  their  future  residence,  p.  303.  Jacob,  also, 
 appears  before  Pharaoh,  and  blesses  him,  p.  304.  Joseph  sells  the  corn  he  liad 
 stored.  He  brings  the  monies  received  for  it  into  the  royal  treasury,  p.  305,  and 
 finally  obtains  for  Pharaoh  a  fifth  part  of  all  the  future  harvests  of  the  Egyptians, 
 p.  308. 
 
 Section  *n*1  Ch.  xlvii.  28.  till  the  end  of  Genesis.  Translation  and  Notes,  by  tho 
 Rev.  Dr.  M.  J.  Raphall. 
 Jacob  feeling  his  end  approach,  adjures  Joseph  to  bury  him  in  Canaan,  p,  317. 
 Ch.  xlviii.  Jacob  adopts  the  two  sons  of  Joseph,  Manasseh  and  Ephraim,  as  his 
 own,  p.  319.  He  advances  Ephraim  before  his  elder  brother,  and  blesses  both, 
 p.  321.  Ch.  xlix.  Jacob  blesses  his  sons  and  dies,  p.  324-39.  Great  mourning  for 
 Jacob,  and  his  pompous  burial  in  Canaan,  p.  343.  Joseph  consoles  his  anxious 
 brethren,  who  had  begged  of  him  to  forgive  their  former  evil  practices  towards  him, 
 p.  345.     His  last  request  to  them,  and  death,  p.  346. 
 
 The  Hebrew  text  corrected  by  Mr.  I.  L.  Lindenthal. 
 
GENESIS. 
 
 Ch.  I.  1.  In  the  beginning  God  created  the  heaven  and 
 the  earth. 
 
 2.  But  the  earth  was  without  form  and  a  confused  mass  :  dark- 
 ness was  on  the  surface  of  the  deep,  and  the  spirit  of  God  hovering 
 on  the  surface  of  the  waters, 
 
 3.  God  said,  Let  light  be  :  and  light  was. 
 
 4.  God  saw  the  light,  that  it  was  good :  and  God  divided  the 
 light  from  the  darkness. 
 
 nn,  which  properly  signifies  air  in  motion,  wind,  though  figuratively  used  for  spirit,  and 
 DTl^t^  as  derived  from  PX  power,  or  might,  whence  the  well  known  hebraisms, 
 DTI^X  rmn  a  terror  of  God,  1  Sam.  xiv.  15.  ?X  '•"Tin  mountains  of  God,  Ps.  xxxvi.  7. 
 ?S  ""TIK  Cedars  of  God,  ib.  Ixxx.  11.  to  express  a  great  terror,  high  mountains, 
 lofty  Cedars,  with  other  numerous  instances  of  the  kind.  (Vide  Mendelssohn  in  loco). 
 nsniD  to  hover,  the  gentle  motion  of  the  bird  which  flutters  or  broods  over  its  young : 
 Compare  Dcut.  xxxii.  11.,  and  Bareshith  Rahhah,  sect.  ii.  D''Dn  *iS  ?y  the  surface 
 of  the  waters  which  covered  the  earth. 
 
 3.  "1J3K''1  He  said.  The  expression  of  the  divine  will.  As  if  the  text  had  said,  God 
 willed  the  light  to  be,  and  light  was.  {Mendelssohn  vn.  \oco') .  Thus,  there  is  no 
 interval  between  the  will  of  God  and  the  execution  of  His  design.  In  speaking  of 
 God,  man  is  obliged  to  use  expressions  which  are  only  applicable  to  the  wants  and 
 weakness  of  humanity.  Thence  the  great  importance  of  the  Talmudic  axiom, 
 D1X  ''33  ptJ'pS  min  mm  the  expressions  used  in  the  Law,  are  like  the  ordinary 
 language  of  mankind ;  an  axiom  which  must  be  constantly  borne  in  mind,  and 
 which  Avill  prevent  our  falling  into  gross  errors.  "IIX  TT'I  "Ili<  ''TV  Let  light  be, 
 and  light  was,  a  sentence  quoted  and  admired  by  Longinus,  (Treatise  on  the  Sub- 
 lime, ch.  vii.)  as  combining  the  utmost  conciseness  with  the  fullest  expressiveness, 
 and  conveying  the  grandest  idea  of  divine  power. 
 
 4.  XT"!  He  saw.  The  execution  of  the  divine  will.  (Mendelssohn  in  loco).  i1t5 
 good,  in  accordance  with  the  divine  design.  ?n3''"l  he  divided.  TJie  separation  be- 
 tween light  and  darkness  was  instantaneous,  and  followed  the  dictum  Let  light  be. 
 The  immediate  illumination  which  pervaded  the  globe  was  good,  but  in  order 
 to  mark  the  distinction  between  night  and  day,  light  was  confined  to  one  side  of  the 
 globe  whilst  darkness  prevailed  on  the  other;  and  as  these  never  join,  but  always 
 alternate,  their  continuing  so  separated  is  called  divided. 
 
n^trt^iD 
 
 !3'n■^^{  m]  Dinn  ^;!rSj^.  "^^ni  inn)  'inn  nn;ri  p.vrii  2 
 :  nx-^n;)  "niij  ^n^^  Q^n'^.Nf  ^i^m  3  j  d^^h  ^;r^jj  n§n^o 
 rni  m^{^l  rn  D^n'?^  hiy)  nib-^3  ^i«^-n^^  D^n■^^^  {<i»i  4 
 
 I  '  ».    T        I   J"  •        v:  J" :  -  -  A         •  ^.    T  V  i-        v:  ;j-- 
 
 1.  X"in  create,  To  produce  something  out  of  nothing.  DTl^X  God,  n?X  derived 
 from  ?K  power.  Comp.  2  Kings  xxiv.  15.  A  pluralis  excellentise,  (comp.  D^JIN 
 DvyS)  :  applied  to  God  as  the  concentration  of  all  powers,  Omnipotent.*  C'CJJ'n, 
 the  heaven,  masc :  dual.  The  singular  is  found  in  the  Arabic,  and  denotes  Elevation  or  to 
 be  high,  (Aben  Ezra.  Gesenius).  The  word  is  here  used  to  express  the  whole  universe 
 except  the  earth.  |*1!!<ri  the  earth,  is  here  used  to  express  the  terrestrial  globe,  com- 
 posed of  land  and  water.  The  sacred  narrative,  indicates  in  few  words,  that  what- 
 ever exists  was  produced  out  of  nothing,  created,  by  God ;  and  having  laid  down 
 this  axiom,  it  proceeds  without  bestowing  particular  mention  on  the  other  portions 
 of  the  universe,  to  limit  its  details  to  the  earth  alone. 
 
 2.  pJ^ni  The  tonic  accent  yi"!  (•)  which  is  above  this  word,  indicates  that  the  1 
 prefixed  to  it  is  not  conjunctive ;  it  must  therefore  be  rendered  but,  not  and.  The  1  is 
 used  to  express  various  particles,  therefore  the  invariably  rendering  it  and,  is 
 not  more  inelegant  than  incorrect,  inn  shapeless,  that  which  presents  no  distinct 
 form  to  the  eye ;  Rashi  explains  it  by  the  French  word  etourdissant,  stunning,  con- 
 founding, ins  chaotic,  the  mass  of  matter  in  a  state  of  confused  commixture.  The 
 word  is  composed  of  13  in  it,  and  SIH  it  is,  i.  e.  the  germ  of  future  development  was 
 contained  in  the  shapeless  matter.  Onkelos,  renders  IHl  by  N''ip1  void.  I^JTI  darA- 
 7iess,  the  absence  of  light,  from  ']^n  to  negate,  as  in  Gen.  xxii.  16  {Arama).  DinJI 
 deep,  the  profundities  of  space.  According  to  Kimchi,  the  root  of  this  word  is 
 Dnn,  expressive  of  an  immense  profundity  which  the  eye  cannot  penetrate,  an  abyss. 
 Others  derive  it  from  riDn  tumult,  expressive  of  a  confused  multitude  of  atoms,  or 
 elementary  particles  of  matter,  without  cohesion  or  connection.  Q^'^7'K  HI"!  the  Spirit 
 of  God.     Some  have  rendered  this  sentence  by  a  mighty  wind  agitated,  §c.  from 
 
 *  Vide  note  a  at  the  end  of  this  Section. 
 
Z  GENESIS    I. 
 
 5.  God  called  the  light  Day,  and  the  darkness  he  called  Night. 
 Then  were  evening  and  morning — one  day. 
 
 6.  God  said,  let  there  be  an  expanse  in  the  midst  of  the  waters, 
 to  divide  waters  from  waters. 
 
 7.  God  made  the  expanse,  and  thus  divided  the  waters  which 
 were  under  the  expanse  from  the  waters  which  were  above  the 
 expanse  :  and  it  was  so. 
 
 8.  God  called  the  expanse  Heaven.  Then  were  evening  and 
 morning — the  second  day. 
 
 9.  God  said,  let  the  waters  under  the  heaven  be  collected 
 unto  one  place,  so  that  the  dry  land  appear :    and  it  was  so. 
 
 10.  God  called  the  dry  land  Earth,  and  the  collection  of  waters 
 he  called  Seas.     God  saw  that  it  was  good. 
 
 opinion  ;  for  the  narrative  is  truly  beyond  our  conception,  nor  does  the  text  particu- 
 larly require  explanation,  inasmuch  as  the  sacred  Avriter,  in  his  concise  manner,  does 
 not  enter  into  any  detail  on  this  subject."  {Nachmanides.)  The  Septuagint  closes 
 the  verse  with  the  words  "  and  it  was  so." 
 
 7.  K^y""!  he  made.  It  is  no  longer  a  creation,  but  an  operation  upon  existing  matter. 
 p  \T'1  it  was  so,  ever  after. 
 
 8.  □'•^K'  Vp'h  DTlVx  XnpM  God  called  the  expanse  heaven.  The  □"'JD^  heaven 
 spoken  of  in  the  first  verse,  denotes  the  whole  universe  (except  the  earth,)  respect- 
 ing which  the  sacred  historian  only  informs  us,  that  by  the  will  of  God,  it  was  called 
 into  existence  out  of  nothing.  Whereas  the  name  now  given  to  the  Vp"^  expanse, 
 denotes  the  vault  of  heaven  or  the  firmament,  Q''D5J'  the  heaven.  A  participial  noun 
 masc :  plur :  (from  DK*  to  place,)  literally  the  disposers,  placers,  in  which  sense  the 
 word  is  plainly  used,  Isa.  v.  20.,  Mai.  ii.  2.  "  This  is  a  descriptive  name  of  ^Ae  heavens 
 or  of  that  immense  celestial  fluid  subsisting  in  the  three  conditions  oifire,  light,  and 
 spirit,  or  gross  air  which  fills  every  part  of  the  universe  not  filled  with  other  matter." 
 After  the  word  heaven  the  Septuagint  adds  "  and  God  saw  that  it  was  good." 
 
 9.  con  lip''  Let  the  waters  collect.  The  waters  covered  the  surface  of  the  earth, 
 solid  and  fluid  being  intermixed.  The  waters  are  commanded  to  withdraw  into  one 
 place,  by  which  means  the  separation  is  effected,  and  the  surface  of  the  earth  becomes 
 visible.  nK*T  dense,  solid  matter,  in  opposition  to  fluid.  Before  the  words  and  it 
 ivas  so,  the  Septuagint  has,  and  the  waters  which  ivere  under  the  heaven  collected  into 
 one  place,  and  the  dry  land  appeared. 
 
 10.  ^&?  earth  the  terrestrial  globe  with  all  inorganized  substances  which  it  contains, 
 minerals,  rocks,  metals,  &c.  D*J2"'  seas.  The  word  D^  is  in  the  Hebrew  used  in  a 
 more  extensive  sense  than  the  English  word  sea,  as,  for  any  large  collection  of 
 waters,  a  lake  (as  in  Numbers,  xxxiv.  3.,  Josh.  iii.  IG.,  xii.  3.)  for  a  large  river  as 
 ihc  Euphrates,  (J CI.  \i.  3G.,  Zech.  x.  11. ;)  or  the  iV?7e,  (Nah.  iii,  8.,  Ezek.  xxxii.  2.) 
 
5<  n^t5^^^^n  ^ 
 
 m  p5  Snnt>  ^n^i  D^jpn  i|in3  y.^i'^n  "-n^^  D^nS^f  n§x;i  e 
 
 ^npi  8     :  |r^n;,i  ^i'^.'^!;^  ^V-^  T^:  Q'fe^'  T^'i  V.f^b  ^'^^^ 
 s      t  v??^  Di^^  y^'^'}  ^tiS!"'n!J  D!9^  rpl'?  ^V^^ 
 
 r'^^{   n^a-S  i  D^nSx  K'ip*i  lo      :  \:i-'r\')   n^^*ri  n^^'ini 
 
 I     V  V  T      T —  <•        v:  TJ:--  |i"        ■   :i  <st   t  v.    ti      . 
 
 5.  X"lp''1  God  caKed,  expressive  of  the  act  of  dividing,  -which  appoints  the  one  to  the 
 day  and  the  other  to  the  night.  Ipl  TT'I  3"iy  TTil  literally  it  was  evening  and  it  was 
 morning.  3"iy  Evening  (from  3"iy  <o  wzio;),  or  more  properly,  '•  all  the  time  from  mid- 
 day to  night,  so  called  because  as  soon  as  the  sun  has  passed  the  meridian,  the  even- 
 ing air  from  the  Avestern  or  darkened  part  of  the  heavens  begins  to  mix  with  the  day, 
 ■which  mixture  continues  till  night,  when  the  day  is  overpowered,  the  darkness  pre- 
 vails, and  the  mixture  of  day-light  ceases."  (Parkhurst.)  "When  objects  become  dim, 
 or  appear  to  melt  together."  (Mendelssohn.)  "IpD  Morning  (from  "lp3  to  survey,  look, 
 or  examine),  "  the  morning  light  which  springing  forth  upon  the  earth,  surveys  and 
 searches  out  all  things."  (Parkhurst).  "  "When  objects  become  distinctly  visible,  so 
 that  man  can  examine  them.  (Mendelssohn).  HriK  UV  One  day.  The  cardinal  one  is 
 used,  not  the  ordinal^rs^.  Some  maintain,  because  the  word  first  can  only  be  applied 
 to  a  subject,  if  there  be  a.  second  to  succeed  it;  but  as  the  second  day  was  not  yet 
 in  being,  the  designation  ^rs<  could  not  be  applied  to  its  predecessor.  Others  con- 
 tend that  this  reasoning  is  unsatisfactory,  as  there  is  no  future  to  the  Deity.  That, 
 therefore,  the  words  one  day  are  here  used,  not  merely  to  point  out  the  rank  in  the 
 succession  of  days,  but  in  order  to  convey,  that  the  space  of  time  thereby  expressed 
 was  equal  to  the  diurnal  revolution  of  the  earth  round  its  own  axis,  and  that  evening 
 and  morning  spoken  of  in  the  text,  were  equal  to  what  subsequently  was  called  one 
 day.* 
 
 6.  yp"!  Expansion  (from  yp")  motion  of  different  parts  of  the  same  thing  at  the 
 same  time,  one  part  the  one  way,  and  the  other  the  other  way,  with  force).  Boer- 
 haave  observes,  "  common  air  is  every  way  expanded  by  the  least  increase  of  fire,  in 
 its  whole  bulk  and  in  all  its  parts.  This  the  philosophers  were  long  ago  acquainted 
 with."  PniD  a  separation.  A  stratum  of  water  having  become  solid,  dense  or 
 crystallized,  served  as  a  separation  from  the  other  strata.  "  This  is  one  of  the  subjects 
 of  the  history  of  creation,  respecting  which  thou  must  not  expect  that  I  will  state  any 
 
 *  Vide  Note  h  at  the  end  of  this  Section. 
 
6  GENESIS    I. 
 
 11.  God  said,  let  the  earth  shoot  forth  shoots, — the  herb  pro- 
 ducing seed,  the  fruit-tree  bearing  fruit  after  its  kind,  which  hath 
 its  seed  within  itself — on  the  earth  :  and  it  was  so. 
 
 12.  The  earth  brought  forth  shoots,  the  herb  producing  seed  after 
 its  kind,  and  the  tree  bearing  fr'uit  which  hath  its  seed  within 
 itself,  after  its  kind  : — God  saw  that  it  was  good. 
 
 13.  Then  were  evening  and  morning, — the  third  day. 
 
 14.  God  said,  let  there  be  luminaries  in  the  expanse  of  heaven, 
 to  divide  the  day  fr-om  the  night,  that  they  may  be  for  signs  and 
 for  seasons,  for  days  and  for  years  ; 
 
 15.  That  they  also  be  for  luminaries  in  the  expanse  of  heaven 
 to  give  light  upon  the  earth  :  and  it  was  so. 
 
 16.  God  made  the  two  great  luminaries ;  the  greater  luminary 
 to  rule  by  day,  and  the  smaller  luminary  to  rule  by  night ;  and 
 the  stars. 
 
 17.  God  placed  them  in  the  expanse  of  heaven  to  give  light 
 upon  the  earth; 
 
 18.  Also  to  rule  by  day  and  by  night,  and  to  divide  the  light 
 from  the  darkness  :    God  saw  that  it  was  good. 
 
 19.  Then  were  evening  and  morning — the  fourth  day. 
 
 the  seasons,  and  fix  the  duration  of  the  sliorter  aud  longer  periods  of  time  called 
 D"'JEJ'1  WD'^  days  and  years. 
 
 15.  |*"lXn  ?y  upo7i  the  Earth.  The  sacred  historian  does  not  mean  to  say  that 
 the  astral  bodies  were  created  for  no  other  purpose,  than  to  give  light  upon  the 
 earth,  but  uses  this  expression  to  convey  the  direct  and  immediate  relation  in 
 ■which  they  stand  to  our  globe.  For  as  we  have  already  stated,  it  does  not  enter 
 into  the  plan  of  the  narrator  to  enlarge  upon  the  other  portions  of  the  Universe,  or 
 even  to  notice  them,  except  inasmuch  as  they  have  some  connexion  with  our  Earth, 
 to  which  alone  his  details  are  limited. 
 
 16.  Dv^J^  n"lNDn  the  great  luminaries,  they  are  so  designated,  not  with 
 respect  to  their  actual  dimensions,  but  to  the  quantum  of  light  they  cast  on  the 
 earth,  whether  their  own,  or  reflected.  This  appears  from  the  fact  that  the  Moon, 
 although  an  opaque  body,  whose  light  is  only  received  from  the  Sun,  is  here  called 
 a  luminary.  Both  Sun  and  Moon,  therefore,  are  called  great,  as  compared  to  the 
 stars,  as  they  appear  to  us.  PHUn  ^ISOH  the  greater  luminary,  the  Sun,  as  com- 
 pared to  Ppn  "llSOn  the  smaller  luminary,  the  Moon.  D*33"l3n  tJie  stars,  astral 
 bodies  of  every  description ;  planets  with  their  satellites,  fixed  stars  and  comets. 
 
5<  n^tJ^^<'^l  y 
 
 nb'j;  ns  Y^,.  yij  ynt;:?  i^.^  N*Kn.  p,Nn  ^^^e^"lrl  D'n■':'^? 
 
 '  I  vv  ■  :r  V/v       •    :r  i         •  -.-       v;  .v  »       ' 
 
 D\*n  p3  ^''^^n^  D'J^^f'n  y;|':3n5  hhx^  \n^^  D^^i^^f  n9^<*l  14 
 
 <t;  i't:  \.'t:  •'^:     i:  :  st,  t.^t  la 
 
 tJ^g*l  16  :  p"'n;,i  p.i<n"':'j^.  Txn^  tn^b^'n  y;p.is  nhi5«5^S 
 ^n^n  n1^J»^^-n^^  cs',^'^?'^  nh^<?n  ^;t?^-"ni<  D^nS^? 
 n'p^^^n    r-bpf^f^^   j^i^^    n1^??^^"-n«1   turn   nh^f^^h 
 
 V      T     :  -AT  T    -        •'-  |a-    :•  v       v:  jt  Ir---  i-   t       i  <.      . 
 
 11.  SC^I  s^.oois,  vegetation  in  general,  including  both  herbs  and  trees  of  every  kind. 
 yntD  literally/i^rwzs^ec^  or  provided  ivith  seed,  in  which  sense  the  conjug.  Hiphil  is 
 frequently  used,  as  OnSO  pipD  furnished  ivith  horiis  and  claws.  (Psalm  Ixix,  32.) 
 X'-iViT^  hv  on  the  earth  applies  equally  to  herb  and  tree.  The  Septuagint  has  having 
 seed  to  produces  itself  on  the  earth. 
 
 14.  TT"  sing,  instead  of  IT!''  plur.  let  there  be.  When  in  the  Hebrew  language,  the 
 verb  precedes  the  subject,  strict  adherence  to  number  and  gender  is  not  always  ob- 
 served. niKO  luminaries,  astral  bodies  of  every  kind,  orbs  which  either  originate  or 
 reflect  the  light,  "11XD  that  which  contains  or  is  the  means  of  dispeusing  ")"IS  light 
 "  so  called  from  its  wonderful  fluidity  (from  "IS  with  a  formative  "i  as  IN''  or  IIN*  a 
 river,  stream,  or  flux  of  water)  for  it  is  not  only  a  fluid,  but  one  of  the  most  active 
 and  perfect  fluids  in  nature,  pervading  all  creation.  D''l3£J'n  V?'^'^  in  the  expanse  of 
 heaven,  after  these  words  the  Samaritan  version,  and  also  the  Septuagint,  adds  the 
 words  pXn  "py  "V^rh  to  give  light  upon  the  earth.  nnS  signs.  The  stars  are  the 
 signs  which  guide  the  traveller  on  the  ocean  and  in  the  desert.  DHyiD  seasons, 
 (from  ny  to  fix  or  appoint,)  that  which  is  fixed  or  appointed  as  to  time  and 
 place,  thence  festival,  appointed  festive  season.  Sun  and  Moon  are  not  only  DnS 
 sig7is  to  distinguish  day  from  night,  but  they  are  also   DHPID;    they  determine 
 
4  GENESIS    I. 
 
 20.  God  said,  let  the  waters  teem  with  shoals  of  animate  creatures, 
 and  let  birds  fly  above  the  earth  in  the  open  expanse  of  heaven. 
 
 21.  God  created  the  great  animals  of  the  sea,  and  every  living 
 creature  that  moveth,  with  which  the  waters  teemed,  after  their 
 kind,  and  every  winged  bird  after  its  kind  :  God  saw  that  it  was 
 good. 
 
 22.  And  God  blessed  them,  saying,  Be  fruitfal  and  multiply 
 and  fill  the  waters  in  the  seas,  and  let  birds  multiply  upon  the 
 earth. 
 
 23.  Then  were  evening  and  morning — the  fifth  day. 
 
 24.  God  said,  let  the  earth  bring  forth  each  living  creature 
 after  its  kind,  cattle  and  reptile  and  beast  of  the  earth  after  its 
 kind  :    and  it  was  so. 
 
 25.  God  made  each  beast  of  the  earth  after  its  kind,  and  cattle 
 after  their  kind,  and  every  reptile  of  the  ground  after  its  kind : 
 God  saw  that  it  was  good. 
 
 26.  God  said,  we  will  make  man  in  our  image,  after  our 
 likeness,  that  they  hear  rule  over  the  fish  of  the  sea,  and  over  the 
 birds  of  the  air,  and  over  the  cattle,  and  over  all  the  earth,  and 
 over  every  reptile  that  moveth  on  the  earth. 
 
 27.  God  created  man  in  his  image,  in  the  image  of  God  created 
 he  him ;    male  and  female  created  he  them. 
 
 24.  nDn3  cattle.  Septuagint  quadrupedes.  In  the  Hebrew  nonH  is  used  for  do- 
 mestic animal,  and  HTI  wild  animal.  Some,  however,  are  of  opinion  that  all  her- 
 bivorous animals,  whether  domesticated  or  wild,  are  called  HOTS,  and  that  all 
 carnivorous  animals  are  designated  by  DTl  (Mendelssohn).  in^HI  the  final  1  is 
 paragogic  (Mendelssohn).    The  Samaritan  version  has  )^"lNn  JTTII 
 
 26.  ntJ'yi  We  will  make,  an  emphatic  expression  introducing  the  formation  of  man, 
 who  is  to  be  at  the  head  of  this  nether  creation.  "When  organized  nature  is  called  into 
 existence,  the  words  used,  are.  Let  the  earth  shoot  forth,  let  the  waters  teem,  let  the 
 earth  bring  forth;  but  when  man,  an  intellectual  being  composed  of  spirit  as  well 
 as  matter,  is  to  be  created,  it  is  no  longer  earth  or  water  who  are  directed  to  bring 
 forth,  but  the  concentration  of  all  powers,  God,  exclaims.  We  (pluralis  excellcntia;), 
 will  make  man.  The  Septuagint  renders  I^DIDna  IJrD^^D  D*1X  TWV^  I  will  make 
 a  man  after  our  image  and  likeness.  (Vide  Talmud  tr.  Megillah,  fo.  9.)  13D?V3 
 ^3niDn3,  in  our  image,  after  our  likeness,  intellectual  and  spiritual.  JRashi  explains 
 dW  by  stamp,  impression.  D^S  generic  name  for  the  human  species,  said  to  be  de- 
 rived from  nJOHN  ground,  because  the  first  man  was  made  out  of  the  dust  of  the 
 ground.  ITtl  bear  rule,  absolute  and  uncontrolled  sway. 
 
 VOL.    T.  C 
 
^P^V\  ^^V]  fl!n  K^fi^  pi^  D^^n  ^^if?'''.  wrhv^  i^n*1  20 
 n;bn!i  r\y^rh  ri*n  s^'Si  rijin  x^^in  x:frh^  nt5x*l  24 
 
 iT    ••   :  T      •  ;  T  -  v^v        I     •••  T   T  •■  •        v:  •.        J 
 
 ..  J..  T  .y  :  T      •   :  T   ■•   :    -  v   :  t     •   :         |     v  t    t 
 
 D^nS^?  i^j^ji  26     :  nitp-^5  D\riSNi^  ^;1*l  mi:}?   ^T^B 
 
 jT  T  V       v:  •;  r:   :  :    "   :  t  t  it  v  «■       ..  t  . 
 
 20.  flK*  D''t3n  1^")K>*^ee»»  with  skoals,  i.  e.  produce  abundantly  and  swarm  with. 
 The  Hebrew  verb  pB^  is  most  properly  rendered  by  teem,  a  word  which,  like  itself, 
 combinesthe  idea  of  impregnation  and  movement.  The  noun  pEJ'is  applied  to  various 
 classes  of  animals,  insects  and  fishes.  SJ'SS  breath,  vitality,  body.  HTI  animated.  As 
 the  Deity  is  likewise  Tl  living,  men  and  animals  are  most  properly  designated  by  ti'QJ 
 nTl  bodily  animate,  or  animate  creature,  fliyi  and  birds.  Many  Commentators 
 (the  Talmud,  R.  Eleazar  Hagadol,  Rashi  and  others),  maintain  that  the  birds  derive 
 their  origin  from  the  waters  as  well  as  fish.  This  opinion  is  supported  by  the  analogy 
 which,  in  many  respects,  is  offered  by  these  two  classes  of  animate  creatures.  Both 
 are  oviparous,  both  are  destitute  of  teeth,  and  in  their  rapid  movements,  both  direct 
 their  course  by  means  of  their  tails,  and  pass  through  fluids  without  the  action 
 of  legs. 
 
 21.  D''3"'3n  the  great  animals  of  the  sea,  the  Septuagint,  Luther  and  English  version, 
 the  great  whales.  Mendelssohn,  the  great  monsters  of  the  sea.  From  the  manner 
 in  which  the  word  \>^T\  is  used  in  various  places  of  holy  writ.  Exodus  vii.  9.  10.  12. 
 Ezekiel  xxix.  3.  it  seems  to  apply  to  some  large  amphibious  animal,  serpent  or  lizard. 
 
 22.  "l"ll''"l  he  blessed.  Providence  condescends  to  grant  its  especial  protection  to 
 the  oviparous  species,  as  the  manner  in  which  they  are  propagated,  exposes  their 
 eventual  existence  to  greater  danger  than  attends  the  propagation  of  quadrupeds. 
 n»S<^  saying,  whenever,  in  Hebrew,  words  spoken  are  quoted  literally,  and  no 
 change  from  the  second  to  the  third  person  is  introduced,  they  must  be  preceded  by 
 the  word  "IDS?  saying,  or  "1DN''1  he  said. 
 
O  GENESIS    I.,    II. 
 
 28.  God  blessed  them,  and  God  said  unto  them :  Be  fruitful 
 and  multiply,  replenish  the  earth  and  subdue  it,  and  bear  rule 
 over  the  fish  of  the  sea,  and  over  the  birds  of  the  air,  and  over 
 every  living  creature  that  moveth  upon  the  earth. 
 
 29.  God  said.  Behold  I  have  given  you  every  herb  bearing  seed 
 which  is  on  the  surface  of  the  whole  earth,  and  every  tree  on 
 which  is  fruit  bearing  seed :   unto  you  it  shall  be  for  food. 
 
 30.  But  to  every  beast  of  the  earth,  and  every  bird  of  the  air, 
 and  unto  all  that  moveth  on  the  earth,  wherein  there  is  life,  every 
 green  herb  shall  he  for  food  :   and  it  was  so. 
 
 31.  God  saw  all  that  he  had  made,  and  behold  it  was  very  good. 
 Then  were  evening  and  morning — the  sixth  day. 
 
 Ch.  II.  1.  Thus  were  finished  the  heaven  and  the  earth,  and 
 all  the  host  thereof. 
 
 2.  God  had  ended,  on  the  seventh  day,  his  work  which  he  had 
 made,  and  rested  on  the  seventh  day  from  all  his  work  which  he 
 had  made. 
 
 3.  God  blessed  the  seventh  day  and  sanctified  it,  because 
 thereon  he  rested  from  all  his  work,  which  God  had  created 
 thenceforth  to  act. 
 
 3.  n'ltJ'y?  D""!!???  K15.  These  words  have  been  variously  rendered  by  various 
 translators.  The  Septuagint,  tfj^icA  God  had  commenced  or  undertaken  to  make.  The 
 English  authorised  version,  which  God  created  and  made  ;  so  likewise  Mendelssohn, 
 who  (after  Nachmanides)  explains  his  translation,  by  making  N^3  refer  to  the  crea- 
 tion of  something  out  of  nothing  on  the  first  day,  and  HCJ'y  to  the  forming  of  matter 
 into  various  orders  and  species  on  the  succeeding  five  days.  This  explanation  how- 
 ever is  not  satisfactory,  as  the  sacred  text  uses  N13  on  other  days  besides  the  first. 
 Arnheim  and  Salomon  (the  latest  Jewish  translators  of  the  Pentateuch  in  Germany) 
 have  which  God  created  to  complete  it.  Arnheim,  adds  in  a  note,  that  when  T\^V  is 
 joined  to  N"13,  it  bears  the  same  relation  to  that  word  which  completion  bears  to  work 
 in  progress.  This  explanation  is  also  not  satisfactory,  for  labour  and  completion  arc 
 simultaneous  with  the  deity,  as  the  Psalminf  truly  and  beautifully  observes,  He 
 spoke  and  it  was,  he  commanded  and  it  stood,  perfect  and  complete.  But  the 
 older  commentators,  the  Talmud,  Aben  Ezra,  Abarbanel,  R.  Solo?non  hen  Melech, 
 &c.  properly  render  DIK'y?  to  continue  acting.  God  having  created  the  universe  and 
 all  that  it  contains  in  six  days,  the  production  of  something  out  of  nothing  ceased ;  the 
 ordinary  laws  of  nature  began  to  act,  and  the  unceasing  reproduction  of  something  out 
 of  something  commenced.  Mendelssohn,  and  after  him  Johlsohn,  are  not  averse  to 
 this  rendering,  but  propose  it  in  a  note. 
 
VI  T  I  vjT  :  •'  IT  /T  T  >.t|--  :  /T  T  A 
 
 <-  :   •  :  TA\    :    •   :       (    v-.T    T  v  j    :     ■  i    :  ^:  •       v:  v   t 
 
 ^i^-S^-n^^  n*n  s^^si  is-nt^j^  r"i?<n--Si;  ran '  ^dSi  Q^bs^'n 
 
 •.VV  T  V  T    -  VJV  V        -;         I  V     T      T  ^-  j"  j     ;  .     _    ^  _ 
 
 i  ~  *        V :  •;-:-  IT    T    ;  t  :       p      Vk,T    t   ;  •^-    t      -  ^   \  i~ 
 
 I    »t.|.  V       v:  /TT  V    -:  :        -    :  t   •  -   t         •? 
 
 28.  D''DCJ*n  f[)]}  birds  of  heaven:  After  these  words  the  Septuagint  adds,  ovei-  all 
 leasts  and  over  all  the  earth. 
 
 29.  yit  y"1T  StJ'y  Edlble  herbs,  especially  those  producing  grain. 
 
 30.  ICJ'y  pT  green  herb,  the  stems,  leaves,  &c,  Man  is  to  he  granivorous  as  well 
 IS  herbivorous,  all  other  animals  herbivorous  only,  but  neither  of  them  (as  yet)  carni- 
 rorous.  The  permission  to  use  animal  food,  was  under  certain  restrictions,  granted 
 ;o  Noah  after  the  flood.  Although  man,  from  the  system  of  his  teeth,  is  carnivorous, 
 ;here  is  no  difficulty  in  supposing  that  animal  food  was  not  in  use  in  the  primitive 
 :imes,  for  even  at  present,  it  can  hardly  be  said  to  be  so,  generally  speaking,  in 
 ;he  east. 
 
 31.  *1ND  3113  n^ni  and  behold  it  was  very  good.  Each  portion  of  creation  was,  in 
 3very  particular,  in  perfect  accordance  to  the  plan  designed  by  divine  wisdom ;  and 
 the  whole,  calculated  to  confer  on  every  creature  the  greatest  degree  of  happiness,  of 
 which  it  was  susceptible. 
 
 Ch.  II.  1.  DK3^  ?31  and  all  the  host  thereof  ,  the  various  orders  of  productions 
 appertaining  to  heaven  and  earth.    Some  render  dSl^  their  ornaments. 
 
 2.  ^mti^n  DV3  DTl^X  ^3''1  God  had  ended  on  the  seventh  day.  The  Samaritan  ver- 
 sion and  the  Septuagint  have  on  the  sixth  day.  (Vide  Talmud  tr.  Megillah,  fo.  9.) 
 ni3ti'''1  and  he  rested.  This  does  not  imply  repose  after  work,  but  cessation  of  work, 
 as  r\2^  is  opposed  not  to  weariness,  but  to  work  or  action. 
 
b  GENESIS    II. 
 
 4.  Such  was  the  production  of  the  heaven  and  of  the  earth, 
 when  they  were  created.  On  the  day  the  Lord  God  made  the 
 earth  and  the  heaven, 
 
 5.  Each  plant  of  the  field  was  not  yet  sprung  up  on  the  earth, 
 and  each  herb  of  the  field  had  not  yet  grown,  for  the  Lord  God 
 had  not  caused  it  to  rain  on  the  earth,  and  there  was  no  man 
 to  till  the  ground  : 
 
 6.  But  a  mist  arose  from  the  earth  which  moistened  the  whole 
 surface  of  the  ground. 
 
 7.  The  Lord  God  then  formed  man  out  of  dust  of  the  ground, 
 and  breathed  into  his  nostrils  the  breath  of  life,  and  man  became 
 an  animate  creature. 
 
 8.  The  Lord  God  planted  a  garden  in  Eden  eastward;  and 
 there  he  placed  the  man  whom  he  had  formed, 
 
 9.  The  Lord  God  caused  to  grow  out  of  the  ground,  every  tree 
 that  is  pleasant  to  the  sight  and  good  for  food  :  the  tree  of  life  also 
 in  the  midst  of  the  garden,  and  the  tree  of  knowledge  of  good  and 
 evil. 
 
 10.  And  a  river  issues  out  from  Eden,  to  water  the  garden;  and 
 from  thence  it  is  parted,  and  becomes  four  principal  streams. 
 
 designating  respiration,  the  lungs.   B'QJ  principle  of  vitality  designating  the  hlood,  the 
 heart. 
 
 8.  Ji  a  garden.  The  name  Paradise,  usually  given  to  the  first  abode  of  Adam,  is 
 passed  into  European  languages  from  the  "Vulgate  or  old  Latin  translation  which  ren- 
 ders py3  p  a  garden  in  Eden  by  Paradisum  voluptatis.  In  this  it  follows  the  Sep- 
 tuagint,  which  has  Paradeison  from  the  Hebrew  DTIS  a  garden,  (see  Nehem.  ii.  8, 
 Eccl.  ii.  5.,  and  Cant.  iv.  13).  \1'^  Aden,  literally  delight.  Hence  the  rendering 
 adopted  by  the  Vulgate  as  before  quoted.  But  that  Eden  is  the  proper  name  of  a 
 country,  or  tract  of  land,  appears  from  the  fact  that  Cay  in  settled  in  the  land  of  Nod, 
 to  the  east  of  Eden  (Infra,  iv.  16.)  Various  opinions  have  been  advanced  as  to  the 
 probable  site  of  this  habitation  of  our  first  parents,  for  which  see  note  c  at  the  end 
 of  the  section.  DIpD  eastward,  Onkelos  renders  it  pDlp7D  before  applying  the 
 word  to  time  instead  of  place. 
 
 9.  D''^nn  yV  the  tree  of  life,  the  fi-uit  of  which  prolongs  life  or  renders  immortal. 
 Both  the  Indian  and  Persian  mythology  have  preserved  a  tradition  of  this  tree. 
 nyin  |*y  the  tree  of  knowledge,  the  fruit  of  which  produces  the  impulse  to  sensual 
 indulgence  and  the  moral  reprobation  of  such  indulgences.* 
 
 10.  'Ci'^^^'WiH^'y^  four  principal  rivers,  literally  heads. 
 
 *  Vide  Note  d. 
 
nin^  m^.  dvs  D^<1!l^'3  r1^<n1  tD^JbSJ'n  mn^in  rh>^  4 
 
 "^       •  i)  "^^  .  AT     :iT       :        I      vvT  T    :  -j-  t      -  i:        i  v  j-- 
 
 f^Ki  n;n^  D^D  rribn  m  1  Sbi.  5    ♦  n'pp\  px  D'nSi< 
 i^nSiV  nin^  n^tb^n  n':?  b  n?::^^  onto  mm  i2W-S:Di 
 
 .7     ■    ■  '"^   ^  •■  ■■■  ■"  .      '^'"-  '^  '■■^  ^     -    '^^:  "■ 
 
 •  ■!■  .  V.T  T    IT  J-  :r  A'  -  J-   :     •  vt  -    :  y-  •-  t   r  -;iT  |   •  t  ^t 
 
 •m  np  Db^*i  tDni"!)??  nJ?.ri?-  ^V^^  HP!  yi^*1  ^    ♦  K^ 
 
 i  T  T     T -:  jT     I  •  •        v:  «;  T       :  -    :  --  it  t         ^v    -:  vt   t    it 
 
 rni  nhfi^.  era  t^ri-nx  nij'^^n^  in^.;^  n^^;  ^T}^]  10     :  j;ni 
 
 4.  n?K  -JmcA,  referring  to  the  naiTative  wliich  preceded,  not  these  as  referring  to 
 he  narrative  which  succeeds  {RasM).  nn?in  productions  from  I?''  to  beffet  or  bear 
 n  the  same  sense  as  natitra  from  nascor :  plural,  as  referring  to  the  production  of 
 leaven,  and  the  production  of  earth.  DK*13n3  when  they  were  created;  the  tonic 
 iccent  nariKC'^)  under  this  word,  indicates  a  full  stop,  and  the  commencement  of  a 
 lew  period.  D1''3  on  the  day,  Luther  renders  it  a<  the  time.  The  sacred  Scriptures 
 ifiFord  frequent  instances  in  which  the  word  DV  day  is  used  to  express  T\V  time,  as 
 lion  ni?D  130D  "]?DN  DV3  ON  THE  DAY,  i.  e.  at  the  time  thou  eatest  thereof,  thou 
 nust  assuredly  die,  (Infra,  v.  17,)  and  many  others  the  like.  (Mendelssohn.) 
 
 5.  D1t3  7iot  yet,  comp.  Exod.  x.  30.  The  germ  had  been  created,  but  its  develop- 
 nent  was  left  to  the  ordinary  operation  of  the  powers  of  nature,  (compare  Talmud 
 r.  Rosh  hashanah,  fo.  1).  According  to  Mendelssohn  ("11N3)  the  next  verse  (6) 
 efers  to  the  second  half  of  this  verse,  as  follows,  "  Every  herb  of  the  field  was  not 
 'ef  grown,  as  (only)  a  mist  arose  from  the  earth,  and  moistened  the  surface  of  the 
 ■round,  for  the  Lord  had  not  yet  caused  it  to  rain,  &c." 
 
 7.  As  the  sacred  historian  is  now  about  to  commence  the  history  of  the  human 
 ace,  for  whose  sake  the  whole  glorias  work  of  creation  has  been  undertaken,  he 
 inters  into  various  details  connected  with  that  history  ;  for  the  narrative  of  Adam 
 md  his  wife,  and  how  they  were  formed,  leads  to  the  mention  of  their  first  habita- 
 ion,  which  renders  necessary  a  short  account  of  the  state  of  vegetation  at  the  time 
 hat  habitation  was  prepared.  mNH  the  man.  This  word,  the  generic  name  of 
 he  whole  species,  is  also  the  proper  name  of  the  first  man.  It  is  an  adjective  like- 
 vise  indicating  his  origin  from  HOIN  the  ground.  VS^?  nostrils,  Septuagint^zs /ace: 
 3nkelob  *niQ3N  his  nose,  from  C13X  whence  CIK  nose.  .HDtJ'J.nDC'J  principle  of  vitality, 
 
/  GENESIS    II. 
 
 11.  The  name  of  the  one  is  Pishon;  that  which  encompasseth 
 the  whole  land  of  Havilah,  in  which  is  gold. 
 
 12.  And  the  gold  of  that  land  is  good;  there  is  likewise  the 
 B'dolach  and  the  Stone  Shohani. 
 
 13.  The  name  of  the  second  river  is  Glhon;  that  which  encom- 
 passeth the  whole  land  of  Gush. 
 
 14.  The  name  of  the  third  river  wHedekel;  that  which  floweth 
 along  the  east  of  Ashur.     The  fourth  river  is  Ph'rat. 
 
 15.  The  Lord  God  took  the  man,  and  placed  him  in  the  garden 
 of  Eden  to  cultivate  and  to  guard  it. 
 
 16.  The  Lord  God  commanded  the  man,  saying,  of  every  tree 
 of  the  garden  thou  m.a.y est  f?-eel^  eat. 
 
 17.  But  of  the  tree  of  the  knowledge  of  good  and  evil,  thou 
 shalt  not  eat  of  it :  for  on  the  day  thou  eatest  thereof  thou  must 
 assuredly  die. 
 
 18.  The  Lord  God  said.  It  is  not  good  man  should  be  alone.  I 
 will  make  him  a  help-mate  suited  to  him, 
 
 19.  Now  the  Lord  God  had  formed  out  of  the  ground  every 
 
 it  means  thou  must  inevitably  become  mortal,  or  liable  to  death.  Some  are  of  opinion 
 that  Adam,  from  his  composite  conform.ation,  was  created  mortal,  and  must  have  died 
 even  if  he  had  not  transgressed ;  in  which  view,  the  denunciation  is  to  be  under- 
 stood, as  in  the  cases  of  ordinary  mortals.  (Levit.  xxii.  9.,  Numb.  iv.  20.,  1  Kings, 
 ii.  42.)  The  Rabbins  however,  are  of  opinion,  that  had  Adam  not  transgi-essed 
 the  divine  command,  he  would  never  have  died,  for  the  fruits  of  Paradise  probably 
 possessed  the  quality  to  preserve  the  body  in  perfect  health  and  strength,  and  to 
 prevent  that  decay  which  leads  to  death.  But  when  he  was  driven  from  Paradise, 
 and  forced  to  sustain  himself  on  the  ordinary  fruits  of  earth,  the  gradual  decay 
 incidental  to  his  conformation  was  no  longer  prevented  or  checked,  and  the  conse- 
 quence was  death.     (^Nachmanides.) 
 
 '  18.  3113  X7  it  is  not  good.  As  man  by  nature  is  social,  it  is  not  proper  he  should  be 
 alone.  11533  literally  opposite  to,  over  against,  his  counterpart.  Some  render  it  to 
 be  be/ore  him  or  near  him. 
 
 19.  "I  VI  he  formed.  The  sacred  historian  having  stated  the  divine  dictum  that  it 
 was  not  good  man  should  be  alone  <S|-c.,  proceeds  to  narrate  what  led  to  that  dictum 
 being  pronounced.  He  therefore  enters  into  some  further  details  respecting  the 
 formation  of  animals,  and  states  that  they  were  all  brought  before  the  man,  who  gave 
 them  names;  on  which  occasion  he  discovered,  that  while  all  other  animals  were  created 
 male  and  female,  he  (Adam)  was  alone.  This  led  to  the  divine  dictum  and  the  con- 
 sequent formation  of  woman.  1JDEi>  Sin  literally  that  is  its  name,  the  name  proper  to 
 each  animal,  on  account  of  its  natural  qualities. 
 
^T  /,  <•■      -  )  ".VT     T  i~:  1  IT    T  -  VT  .  .  T.I 
 
 niiDH  i^)T}  ]m  ':wr\  'inin-DtJ'i  13    :  onf  n  pj^i  n^nsn 
 D^n^«  mn^  np^i  15    :  nns  x^n  ^j^^inn  nn^rii.  "i^?^'^!t  npnp 
 
 v       v:        jT       :         |i"""  '"^ '■  J        '^\.  .IT         ^TT.  A  ■*•( 
 
 nin;  ivp.  16    :  nyppb^  nnnj;'?  nrp?  ^^^D^-^-  ^:}^D"^^ 
 
 :  n)pr\  ^\^p  m^  ^bp^  m;?  ^3  ^sjs^  b;5<n  t^S  ySi  nib  h^.'^n 
 *iw  ^^-n2S^y^^  ^1:2h  onxn  nvn  iid-nS  D^riW  nin^.  S^xn  is 
 
 v^"      /  V     ■;:r.-  f,  -  :  <.t  t    it  j  :•:  i  ..  j  . 
 
 n«i  him  n»n-S5  nbnxn-p  mhi^  nin^  Vi  19  ^^^^^  :  m^ 
 
 ••     :  V  T         *  ^~  ~  T  T       T  ~:   1  T        I    ■  . ,  T  ,  . 
 
 11.  |1B>''D  Pishon,  the  similarity  of  name  has  induced  many  to  suppose  that  this 
 river  is  the  Phasis  which  has  its  source  in  ancient  Colchis  in  Armenia.  For  this 
 and  other  opinions  respecting  the  four  rivers  of  Paradise  see  note  e  at  the  end  of 
 the  section. 
 
 12.  nVn2  B'dolack.  Opinions  respecting  the  meaning  of  this  word  are  so  various 
 and  contradictory,  some  maintaining  it  to  to  be  an  ore,  others  a  stone,  others  a  gum, 
 while  many  hold  it  to  mean  the  pearl,  that  we  have  thought  it  best  not  to  translate  it 
 in  the  text,  but  to  make  it  the  subject  of  a  separate  note/  at  the  end  of  the  section. 
 DnKTl  pK  the  Shoham  stone.  Some  suppose  it  to  be  the  Onyx,  a  stone  which  has  a 
 ■whitish  ground  and  is  variegated  with  bands  of  white  and  brown  which  run  parallel 
 to  each  other.  It  is  semi-pellucid,  of  a  fine  flinty  texture,  and  takes  an  excellent 
 polish.  Onkelos  renders  it  K!?in  Beryl.  The  Septuagmt,  in  Exod.  xxyiii.  20, 
 xxix.  30,  calls  it  by  that  name,  whereas,  here  it  renders  DHK^n  pK  by  o  XiOos 
 6  irpaaivos  "  the  leek-green  stone,"  which  however,  is  held  to  be  identical  with  the 
 Beryl,  the  colour  of  which  is  light  green,  verging  towards  yellow  and  blue.  The 
 description  ^x\Ach.  Epiphanius  (chap  1.)  gives  of  the  Beryl,  perfectly  corresponds 
 with  the  stone  at  present  so  called,  and  which  is  also  known  by  the  name  of  Aqua- 
 marine. In  not  translating  proper  names  of  any  kind,  we  follow  the  example  of 
 Mendelssohn,  and  of  our  principal  translators,  such  as  Johlsohn,  Zunz,  Salomon, 
 Aniheim,  Cahen,  &c. 
 
 15.  mny^  to  cultivate  it.  Occupation,  not  idleness,  was  man's  allotted  portion  from 
 his  creation.  It  was  the  greatest  blessing  providence  could  bestow  on  him,  and  by 
 no  means  a  consequence  of  his  fall. 
 
 16.  ^3Sn  ^DK  literally,  eat,  thou  shalt  eat.  The  energy  or  emphasis  of  the  hebrew 
 verb  is  expressed  by  this  repetition,  placing  an  infinitive  before  a  personal  tense. 
 Here  it  means,  thou  mayest  eat  without  fear  or  restriction. 
 
 17.  arn  Here  this  word  does  not  positively  mean  on  the  day,  since  Adam  did  not 
 die  till  long  after  his  transgression,  but  rather /rom  the  time.  (Vide  our  note  to  verse 
 4.)  niOn  niO  Uterally  die,  thou  shalt  die.  (Vide  preceeding  note  to  verse  16.)  Here 
 
8  GENESIS    II.,    III. 
 
 beast  of  the  field  and  every  bird  of  the  air ;  and  he  brought  each 
 of  them  unto  the  man  to  see  what  he  would  call  it ;  and  whatsoever 
 the  man  should  call  any  living  creature  that  was  to  he  its  name. 
 
 20.  The  man  gave  names  to  all  cattle,  and  to  the  birds  of  the 
 air,  and  to  all  beasts  of  the  field :  but  for  the  man,  he  did  not  find 
 a  help  suited  to  him. 
 
 21.  The  Lord  God  caused  a  deep  sleep  to  fall  on  the  man,  and 
 he  slept :  then  he  took  one  of  his  ribs  and  closed  in  other  flesh  into 
 the  stead  thereof. 
 
 22.  The  Lord  God  shaped  the  rib  which  he  had  taken  from 
 the  man,  into  a  woman,  and  he  brought  her  to  the  man. 
 
 23.  The  man  said,  this  time  it  is  bone  of  my  bone  and  flesh  of 
 my  flesh :  this  shall  be  called  woman,  for  out  of  man  was  this 
 taken. 
 
 24.  Therefore,  a  man  leaveth  his  father  and  mother  and  cleaveth 
 unto  his  wife,  that  they  may  become  as  one  flesh. 
 
 25.  They  were  both  naked,  the  man  and  his  wife,  but  they  were 
 not  ashamed. 
 
 Ch.  III.  1.  The  serpent  was  more  subtile  than  all  the  beasts 
 of  the  field  which  the  Lord  God  had  made.  It  said  unto  the 
 woman.  Yea,  hath  God  then  said.  Ye  shall  not  eat  of  every  tree 
 of  the  garden  ? 
 
 2.  The  woman  said  unto  the  serpent.  Of  the  fruit  of  the  trees  of 
 the  garden  we  may  eat : 
 
 3.  But  of  the  fruit  of  the   tree  which  is  in  the  midst  of  the 
 
 Ch.  III.  1.  C^*^2^"l  the  serpent.  Many  and  various  are  the  opinions  offered  by 
 divines  and  philosophers  respecting  the' narrative  of  man's  transgression  and  the 
 origin  of  evil,  some  considering  it  as  purely  allegorical,  while  others  maintain  it  to  be 
 an  historical  fact.  DIIV,  the  same  hebrew  root  signifies  naked  and  subtile.  Ap- 
 parent simplicity  is  the  most  dangerous  weapon  of  cunning. 
 
 2.  fjN  Yea.  Hence  commentators  infer  that  the  Serpent  held  some  previous 
 conversation  with  the  woman,  but  the  sacred  narrative  takes  up  the  dialogue  only 
 from  the  point  where  it  becomes  important  and  decisive. 
 
 3.  \2  lyin  N?1  ye  shall  7iot  touch  it.  The  woman,  of  her  own  accord,  amplifies 
 and  adds  to  the  divine  prohibition ;  in  so  doing,  she  transgresses  and  falls.  Thence 
 the  caution,  "  Add  not  thou  to  his  (God's)  words  lest  he  reprove  thee,  and  thou  be 
 found  a  liar."  (Prov.  xxx.  6.)     Rashi. 
 
 VOL.    I.  D 
 
2  n^tr^^'^n  n 
 
 nibsr  nSxn  i^np*i  20    ♦  ^f^^  ^^^rt  n*n  crsi  Dnxn  i^-t^np* 
 
 JT  T  1  T  T   :  AVT     -  a V.   :  •-   t     -  )  <i    :  t  ••    :   -  t   : 
 
 Iat     •-  \.T  T   IT         ^-  i)T  ••   :  -  !•       v:  T      :  i  :  v  :  vv- 
 
 :    lz^^^^-^K  nxin  r\mh  onxn-p  rIp':'-nty^<  y':'5^^-n^^ 
 
 ITT      IT  V  T     KV        :-  f,T       •       :  ^.T      TIT        I      •  \j-T  V        ";  •'j  T      ••      - 
 
 :  A- T     :    •  V.T    T  -   t'^:,"  •.••.•«  ^- -  -  j  t  t    it 
 
 V    ••   :  <   :  -I-  1  t    V  ^T     T   :  <.  t    :  :      •   :       |     j-  t  :         a    •  •■•  : 
 
 it         :   •  V.  :  A  :       •  :  v.t  t  i t  •         '5.. 
 
 tn^nSx  nin^  nb^  ntJ'K  nne^n  n*n  ^22:  D^ny  n^n  ^niini  1 
 
 (S'       v;  i  T       ;  KT  ^r  jv    ":  vt      -  i-  -  •  ^r  jt  t  t  t   -    ; 
 
 a':   •  I"  |vt-      )  I"         J- :    •  A^t  -  v  vt     -it  v          y  -     . 
 
 21.  nOTin  rfee^  s^eep,  Septuagint,  ecstacy.  VD]}?^^  riHii  one  of  his  ribs.  Men- 
 delssohn (after  Bareshith  Rabbak)  is  of  opinion,  that  a  pair  of  ribs  is  meant. 
 
 22.  p*1  literally  he  builded.  7\^\s?  into  a  woman,  anticipating  the  name  which 
 Adam  subsequently  bestowed  on  her. 
 
 23.  nK*N  woman.  In  the  Hebrew  the  name  of  the  woman  Ishah  is  derived  from 
 the  name  of  the  man  Ish.  Neither  the  Semitic  or  Holenic  languages  offer  any  analo- 
 gous instance  ;  from  this  and  many  otlier  instances,  several  commentators  infer  that 
 Hebrew  was  the  primitive  language  of  the  human  race.  (Vide  Rashi,  R.  Jiidah  Halevy 
 in  Cusari  and  Abarbanel).  In  opposition  to  this  inference  it  has  been  advanced, 
 that  the  ancient  Latins  had  vira  (woman)  from  vir  (man)  ;  from  which  word  virago 
 and  virgo  still  remain. 
 
 24.  JJ'''K  Dty  p /y.  Therefore  manleaves.  3ty^  future  tense,  but  which  in  confor- 
 mity with  the  idiom  of  the  Hebrew  language  may  be  rendered  by  the  present.  These 
 words  form  no  precept,  and  do  not  imply  that  man  shall  or  must  leave  his  father 
 and  mother,  but  the  sacred  historian  remarks  that  such  is  the  natural  habit  of  man, 
 (comp.  Job  i.  5,*)  and  he  prefixes  p  bj?  therefore  to  his  remark,  to  indicate  that 
 this  natural  habit  is  a  consequence  of  their  conformation,  the  woman  being  bone  of 
 his  bone  and  flesh  of  his  flesh.  IFIN  "iCJ'i?  ITll  and  they  became  as  one  flesh.  The 
 Samaritan  version  has  IPIK  "IK'S?  DIT'JtJ'O  VHI  and  of  the  two  they  became  as 
 one  flesh ;  so  likewise  the  Septuagint.  iriN  o?ie.  According  to  some,  the  sacred 
 ■writer  pronounces  himself  in  favor  of  monogamy,  showing  both  the  cause  and  effect 
 
 thereof. 
 
 3VN  n^V^  HDD  * 
 
y  GENESIS   III. 
 
 garden,  God  hath,  said.  Ye  shall  not  eat  of  it,  neither  shall  ye 
 touch  it,  lest  ye  die. 
 
 4.  The  serpent  said  unto  the  woman.  Ye  shall  assuredly 
 not  die. 
 
 5.  For  God  knoweth,  that  on  the  day  ye  eat  thereof,  your  eyes 
 shall  become  opened :  and  ye  shall  be  as  God,  knowing  good 
 and  evil. 
 
 6.  When  the  woman  saw  that  the  tree  was  good  for  food,  that 
 it  was  pleasant  to  the  eyes,  and  that  the  tree  was  desirable  to 
 make  otie  wise;  she  took  of  the  fruit  thereof,  and  did  eat;  she 
 gave  also  unto  her  husband  with  her,  and  he  did  eat. 
 
 7.  Then  the  eyes  of  them  both  were  opened,  and  they  perceived 
 that  they  loere  naked:  and  they  sewed  fig-leaves  together,  and 
 made  themselves  cinctures. 
 
 8.  They  heard  the  voice  of  the  Lord  God,  traversing  the 
 garden  in  the  Avind  of  the  declining  day ;  then  the  man  and  his 
 wife  hid  themselves  from  the  presence  of  the  Lord  God  amongst 
 the  trees  of  the  garden. 
 
 9.  The  Lord  God  called  unto  the  man,  and  said  unto  him. 
 Where  art  thou? 
 
 did  both ;  nSIT'l  they  sewed,  they  entwined  or  fastened,  by  means  of  puncture,  the 
 njKn  TOV  fig-leaves. 
 
 8.  1?nnO  traversing.  Some  apply  this  word  to  Adam  and  his  wife,  and  render 
 this  passage,  they  heard  the  voice  of  the  Lord  God  as  they  were  traversing  the  Gar- 
 den {R.  Jonah  as  quoted  by  Aben  Ezra  in  loco).  Others  apply  it  to  the  Deity,  and 
 support  their  opinion  by  various  other  passages  (Gen.  xviii.  33.,  Levit.  xxvi.  12., 
 Hosea,  v.  15),  the  import  of  which,  is  the  divine  presence  visibly  or  audibly  mani- 
 fested in  any  particular  place.  (Nachmanides).  Others  again  apply  "^priDO  to  the 
 voice  of  the  Lord,  the  audible  manifestation  of  the  divine  presence.  (Rashi,  Abeii 
 Ezra).  Dl^n  nil?  Onkelos  at  the  decline  of  day.  Septuagint  towards  evening. 
 According  to  Nachmanides  nil  here  denotes  wind,  and  that  the  voice  was  heard  as 
 the  western  or  evening  wind  began  to  blow.  The  wind  which  usually  accompanies 
 the  divine  presence  is  mighty  and  tremendous,  (Vide  1  Kings  xix.  2.,  Psalms  xviii.  3., 
 Job  xxxviii.  1),  but  on  the  present  occasion  the  voice  was  heard  in  the  wind  which 
 usually  blows  at  the  decline  of  day.  But  gentle  as  was  the  wind,  they  were  terror 
 stricken,  and  dreaded  the  divine  presence. 
 
 9.  n3''N  where  art  thou.  "  Although  nothing  is  hidden  from  divine  omniscience 
 it  condescends  to  interrogate,  in  order  that  the  human  mind  may  become  re-assured 
 and  recover  its  self-possession.  Such,  and  for  the  same  purpose,  is  the  opening  of 
 the  divine  colloquy  with  Cayin  (infra  iv.  9.),  with  Bilaam  (Numb.  xxii.  9.),  and 
 other  similar  passages."  {Rashi.) 
 
D^nSi<3  bn^^ni  D:)^yy  iinp3:ii  iin^ib  ^:h::ii  bvs  ^3  d^H^n  v'^*"' 
 01  '^i^^jb^  ryn  biD  ^3  n^xn  n:^*i  e     ♦  y^ii  ^ji^  ^yn^ 
 
 «•    :  T   -:j-  :       I  '"T  j-  t      •   it  vj- -  ^  itt  ^  ^"  :  i 
 
 h~  -        V  :  •     •  )j-  •  -  •    :    -  !        I  ^"  T  -jT  :  V  :  •-   r:.|T  j  t-:i- 
 
 T  T  IT  ..   -    .   .i  _,^  .        -       J.        i^T-         )r'  -    :    •  £)•        v:  ST     :       '   J"    •    -^:' 
 
 5.  inp331  iSAa?^  be  opened.  The  verb  Hpfi  to  open,  is  applied  to  the  eyes,  to  the 
 ears,  and  also  to  the  intellect.  (^Maimonides).  DTIPNIS  like  God.  The  Masorites 
 marked  this  word  profane,  i.  e.  it  does  not  mean  God ;  accordingly,  Onkelos  renders  it 
 P3"13^2  like  mighty  men,  the  Septuagint,  like  Gods.  One  or  other  of  these  readings 
 has  been  adopted  by  subsequent  translators  ;  but  it  appears  that  the  older  commen- 
 tators did  not  so  understand  this  v?ord,  but  applied  it  to  God,  when  they  let  the 
 serpent  say,  "  Every  artist  is  jealous  of  rivalry.  God,  Avhose  perfect  knowledge 
 created  the  world,  apprehends  that  ye  may  eat  of  this  tree  and  then  become  able 
 to  create  worlds  as  he  has  done."  {Rashi.)  We  have  adopted  this  opinion,  as  we 
 consider  it  a  breach  of  critical  propriety  to  translate  the  same  word  differently  in  the 
 same  sentence,  without  cogent  reason. 
 
 6.  ?''3K'ri?  YV>^  112r\i)  atid  that  the  tree  was  desirable  to  make  one  wise.  Men- 
 delssohn after  Onkelos,  renders  these  words  by  the  tree  was  pleasing  or  agreeable  to 
 view  or  contemplate.  To  support  this  rendering,  in  which  he  has  been  followed  by 
 all  the  German  Translators  of  the  Bible,  he  quotes  various  passages  in  the  Sacred 
 Scriptures  (1  Sam.  xxv.  3.,  Prov.  iii.  4.,  Psalm  xli.  1) ;  in  which  the  verb  pSB'  is 
 used  to  express  to  view  or  contemplate.  But  Rashi,  Aben  Ezra  and  the  older  com- 
 mentators rendered  ?''3K'n?  <o  make  wise,  confer  knowledge,  according  to  the  serpent's 
 assurance  that  this  tree  would  enable  man  to  know  good  and  evil.  We  have  adopted 
 this  rendering,  which  is  not  only  grammatically  correct,  but  also  avoids  the  unneces- 
 sary repetition  of  an  idea  already  expressed  by  "pleasant  to  the  eyes."  Moreover, 
 as  the  sacred  historian  closes  the  series  of  inducements  which  prompted  Chavah  to 
 transgress,  by  stating  that  the  tree  was  desirable  ^'^'^^rh,  this  is  evidently  his  cli- 
 max, as  if  he  had  said,  not  only  was  the  tree  good  for  food  and  pleasant  to  the  eyes, 
 but  chiefly  was  this  tree  desirable,  to  make  one  wise.     Therefore  she  took  of  its 
 
 fruit,  Sjc. 
 
 7.  ninpsni  they  were  opened ;  they  felt  that  they  had  ill  exchanged  their  inno- 
 cent simplicity  for  guilty  knowledge.  )]}!'')  they  perceived.  Nudity,  in  their  state 
 of  innocence,  had  called  forth  neither  shame  nor  impure  ideas,  whereas  now  it 
 
10  GENESIS    III. 
 
 10.  He  said,  I  heard  thy  voice  in  the  garden  and  I  was  afraid, 
 because  I  tvas  naked ;  and  I  hid  myself. 
 
 11.  And  He  said.  Who  told  thee  that  thou  wast  naked?  Hast 
 thou  eaten  of  the  tree,  whereof  I  commanded  thee,  that  thou 
 shouldest  not  eat  ? 
 
 12.  The  man  said,  the  woman  whom  thou  gavest  to  be  with 
 me,  she  gave  me  of  the  tree,  and  I  did  eat. 
 
 13.  The  Lord  God  said  unto  the  woman.  What  is  this 
 that  thou  hast  done  ?  And  the  woman  said,  The  serpent  beguiled 
 me,   and  I  did  eat. 
 
 14.  The  Lord  God  said  unto  the  serpent,  because  thou  hast 
 done  this,  be  thou  cursed  above  all  cattle,  and  above  every  beast 
 of  the  field  :  upon  thy  belly  shalt  thou  go,  and  dust  shalt  thou  eat 
 all  the  days  of  thy  life. 
 
 15.  I  will  put  enmity  between  thee  and  the  woman,  and  between 
 thy  seed  and  her  seed ;  Jt  shall  bruise  thy  head,  and  thou  shalt 
 bruise  its  heel.  JU-   S^^      -   ./^o^^^x'.     //_^y,   y/, 
 
 16.  Unto  the  woman  he  said,  I  will  greatly  multiply  thy 
 troubles  and  thy  conceptions;  in  trouble  thou  shalt  bring  forth 
 children.  Unto  thy  husband  shall  be  thy  desire,  but  he  shall 
 rule  over  thee. 
 
 17.  And  unto  the  man  he  said.  Because  thou  hast  hearkened 
 unto  the  voice  of  thy  wife,  and  hast  eaten  of  the  tree  of  which  I 
 commanded  thee,  saying,  Thou  shalt  not  eat  thereof;  cursed  be 
 the  ground  because  of  thee :  in  trouble  shalt  thou  eat  from  it  all 
 the  days  of  thy  life. 
 
 18.  Thorns  also  and  thistles  shall  it  bring  forth  to  thee ;  and 
 thou  shalt  eat  the  herb  of  the  field. 
 
 thy  husband  shall  be  thy  desire.  Some  understand  this  as  expressive  of  sexual  at- 
 tachment. Others  constme  ?S  HplKTl  as  submissivencss,  and  render  it,  unto  thy 
 husband  shall  thy  will  be  submissive.    (F.  K.  Rosenmuller.) 
 
 17.  1il3D  thereof  the  Septuagint  adds  alone.  "I*13y3  because  of  thee  as  a  punish- 
 ment on  thee.  The  Septuagint  has  iw  thy  works,  as  if  the  word  in  the  Hebrew  text 
 was  "^miiyS.  The  plough,  and  the  fatiguing  labours  of  agriculture,  were  not  re- 
 quired in  the  happy  climate  and  favored  soil,  where  man's  first  abode  had  been 
 fixed. 
 
 18.  '^^"n1  pp  thoms  and  thistles,  including  all  weeds  which,  in  spite  of  man's 
 care,  spring  up  in  his  field,  and  must  be  laboriously  removed.  mt^TI  DJJ*y  herb 
 of  the  field,  such  as  had  originally  been  assigned  to  animals.    (Vide  chap.  i.  30.) 
 
n|^'i<n  ^mk  r\''0^  n^rnib  n^'x^  D^ri^x  r\T\\  '^^h  i^ 
 
 ^is^si^r^  npj^i  k^nH  j||5!i2j^;  ^^n  nj;:^!  t\5i  ?iO  T^i  ^ND  T.^'' 
 i[iii!|:y.  n|iK  ™in  '^b^{  ™«n-^5<  le       d       j  ipx 
 :  '^s-':'^^?!  ?<^ril  ^t\0^  l^P'i^'^]  ^'^^  ^^p  ^W  i^^^) 
 ^:2^p\)  '^r\^i<  Sifj'p  r\VP^  ^3  '^b^{  mx^^  i7^      d 
 
 11.  13t3?D  thereof:  the  Sept,  renders  0/  i^is  alone. 
 
 12.  HK'Sn  ifAe  womaw  ;  "  An  ungi-ateful  reproach  to  the  Deity.  As  if  Adam  said, 
 The  woman  whom  thou  didst  decree  to  he  a  help  unto  me,  is  the  sole  cause  of  my 
 transgression."     (Nachmanides.) 
 
 14.  "I1"IN  thou  art  accursed.  The  greek  opa  and  latin  Aorreo  appear  to  be  derived 
 from  this  hebrew  root.  7\'Wr\  rT-n  VsOl  HOnnn  ^^O  above  all  cattle  and  above 
 every  beast  of  the  field.  No  animal  is  so  odious  to  mankind  as  the  serpent,  which 
 disgusts  while  little  or  feeble,  and  terrifies  when  large  and  strong,  "linj  ?J?  Onkelos 
 on  thy  bowels,  the  Sept.  on  thy  breast  and  on  thy  belly.  >>3Nn  "ISyi  and  diist  shalt 
 thou  eat.  "  All  its  food  has  the  flavour  of  dust."  (Medrash  Rabhah).  "I^Tl  ^D''  73 
 all  the  days  of  thy  life,  as  long  as  the  genus  serpent  shall  exist. 
 
 15.  tJ'X"!  "|D155'^  Kin  it  shall  bruise  thy  head.  9^^  appears  to  derive  its  signification 
 from  ^m  to  blow,  and  means  to  hiss.  Hence  the  derivation  of  |1D"'atJ>  hissing  ser- 
 pent. (Gen.  xlix.  17.)  The  serpent,  when  about  to  bite,  hisses  ;  and  man,  when 
 crushing  a  serpent's  head,  produces  a  kind  of  hissing  or  crackling  sound,  as  Heiden- 
 heim  remarks. 
 
 16.  13"in  thy  conceptions.  Root  mPI.  The  Sept.  has  groaning.  The  suffering  inci- 
 dental to  the  sex.  The  Samaritan  version  has  ]13Xyi  lainni  and  thy  pregnancies 
 (conceptions)  shall  be  in  trouble.  "  Thy  troubles,  the  cares  attending  the  rearing  of 
 children :  Thy  conceptions,  the  inconveniences  of  pregnancy.  In  trouble  thou  shalt 
 bring  forth  children,  the  pains  of  childbirth."  (Rashi.)    inpltJTI  IB^-'K  SnI  unto 
 
11  GENESIS    III.,    IV. 
 
 19.  In  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou 
 return  unto  the  ground ;  for  out  of  it  wast  thou  taken :  for  dust 
 thou  art,  and  unto  dust  shalt  thou  return. 
 
 20.  (Now  the  man  had  called  his  wife's  name  Chavah,  because 
 she  was  the  mother  of  all  living,) 
 
 21.  The  Lord  God  made  for  the  man  and  his  wife  coats  of  skins, 
 and  clothed  them. 
 
 22.  The  Lord  God  said.  Behold,  the  man  is  become  as  one  of 
 us,  to  know  good  and  evil.  And  now  lest  he  put  forth  his 
 hand,  take  also  of  the  tree  of  Hfe,  eat,  and  live  for  ever ; 
 
 23.  Therefore  the  Lord  God  sent  him  forth  from  the  garden 
 of  Eden,  to  till  the  ground  firom  whence  he  was  taken. 
 
 24.  So  he  drove  out  the  man:  and  he  placed  at  the  east 
 of  the  garden  of  Eden,  the  Kerubim,  and  the  flaming  sword 
 which  revolveth,  to  guard  the  way  to  the  tree  of  life. 
 
 Ch.  IV.  1.  Adam  had  known  Chavah  his  wife  :  she  conceived, 
 and  bore  Cayin ;  she  said,  I  have  acquired  a  man  from  the  Lord. 
 
 23.  inn?K^''1  he  sent  him  forth.  Whenever  tlie  verb  Tw^  to  send,  is  followed  by 
 a  D  (preposition /rom,  as  in  the  text  \1'0  from  the  garden)  it  conveys  a  reproach 
 and  implies  a  forcible  expulsion  ;  comp.  Jerem.  xv.  1.  (^Aben  Ezra.) 
 
 24.  pK'''1  and  he  placed.  After  he  had  expelled  the  man  and  his  wife.  D''313 
 Kerubim.  Much  fruitless  ingenuity  has  been  expended  by  commentators,  from  Philo 
 to  Parkhurst,  to  explain  the  true  meaning  of  the  word  213'  and  the  form  and  nature 
 of  the  being  it  designates.  It  is  generally  agreed  that  the  D*"!"©  were  celestial 
 spirits,  and  some  commentators  have  considered  them  as  identical  with  the  Chayoth, 
 described  in  the  1st  of  Ezekiel.  According  to  Rashi,  they  were  n?3n  *3S?0  minis- 
 ters of  terror,  armed  with  flaming  swords,  which  they  brandished,  to  inspire  Adam 
 and  his  descendants  with  fear  and  awe,  and  thereby  to  prevent  them  from  attempt- 
 ing to  force  the  entrance  of  the  Garden  of  Eden,  and  to  approach  the  tree  of  life. 
 
 Ch.  IV.  1.  yT"  had  known,  carnally.  In  the  recital  of  historical  facts,  the 
 sacred  writers  always  employ  the  conversive  future.  It  is  therefore  very  striking, 
 that,  in  this  instance,  the  preterite  is  made  use  of.  This  departure  from  the  ordinary 
 method  of  expression  has  induced  commentators  to  assert  that  Adam  knew  Chavah 
 his  wife,  before  they  were  driven  out  from  the  garden,  and  that  the  conception  of 
 Cayin  dated  from  the  instant  our  first  parents  tasted  the  forbidden  fruit.  There- 
 fore, the  preterite  VT*  which  is  tantamount  to  a  plus-quam  perfectum,  is  very  properly 
 used  here,  instead  of  the  usual  expression  yT'1  the  conversive  future,  pp  TIN  1?ni  she 
 hare  Cayin.  Here  likewise  the  text  offers  a  striking  departure  from  the  ordinary 
 expression  used  by  the  sacred  writers,  which  generally  is  lOtJ'  nx  N*"lpm  \2  T^ni 
 she  hare  a  son  and  called  his  name.  Hence,  some  commentators  are  of  opinion  tliat 
 when  Chavah,  during  her  pregnancy,  suffered  under  the  divine  denunciation,  and 
 
1  ^  n-sr^^cn  t^" 
 
 njj.  arfi  ^3^in  ^f^  ^m  ^^  *  '^^!^^  ^W:m  ^^M  il 
 :  ^)m  n3y;S«.i  nnk  ifij;-^3  m\h_  r\^m '?  f^bl^??"^^  ^?^?^ 
 21    :  ^n-'ps  Di<  nn;ri  «"iri  -3  rrin  ipf «  Dia^  Dnxn  xipn  20 
 
 nib  nyn^  i#  nriNi?  n^n  rnxn  [n  a'rh^_  T]y\\  1  nax*;.  22 
 -\J2^k  ]ym  n^pi  nnni  1rl^^t  nin-n^i  yn:  D1^5nl  1    n 
 
 19.  DnV  tread,  this  expression  includes  food  of  every  kind.  niK^n  "IDV  7K1  unto 
 dust  thou  Shalt  return.  The  Samaritan  version  has  "llSy  thy  dust.  The  resohition 
 ofthe  material  man  into  his  component  elements  is  here  decreed.  nonKH  ?K  laity  *iy 
 till  thou  return  unto  the  ground ;  not  the  ground  of  Paradise,  on  which  Adam  had 
 been  placed,  but  out  of  which  he  was  not  made.   (Vide  infra,  verse  23.) 
 
 20.  nin  Chavah  from  ^H  living.  The  1  is  substituted  for  the  *,  as  is  frequently  the 
 case  in  the  Sacred  Scriptures.  (Ex.  gr.  H^IH.  Exod.  ix.  3.  HIH.  Eccl.  ii.  22.  et.  al. 
 freq.)  This  is  done  here  to  avoid  calling  her  riTl  as  that  is  a  designation  reserved 
 for  animals  only.  The  Septuagint  renders  HIH  Z^e,  a  word,  the  signification  of 
 which  corresponds  to  the  Hebrew  name.*  "IIV  nUHD  coats  of  skin,  under-garments 
 that  fit  tightly  to  the  body.  Thence  the  chiton  of  the  Greeks  and  the  tunica  of  the 
 Latins.  Some  are  of  opinion  that  the  word  IIP  skins,  here  denotes  the  fur  or  wool 
 of  skins.  (Rashi.) 
 
 22.  13DD  inS3  One  of  us.  Onkelos  renders,  hehold  man  is  become  the  only 
 ONE  ON  EARTH,  AVHO  OF  HIMSELF  knows  good  and  BvU.  This  rendering  is  after 
 Bereshith  Rabbah,  and  has  been  adopted  by  Rashi  in  his  commentaries.  Aben 
 Ezra,  however,  objects  to  the  rendering  of  Onkelos,  on  grammatical  grounds, 
 derived  from  the  points  and  tonic  accents  of  the  word  nflK.  Some  have  rendered 
 these  words  by,  like  one,  who  of  himself  knoweth  good  and  evil,  which,  how- 
 ever, would  require  a  disjunctive  accent  under  nnS.  According  to  the  Masoretic 
 punctuation,  to  which  we  adhere,  the  words  will  admit  of  no  other  rendering 
 than  the  one,  we,  in  common  with  Mendelssohn  and  all  his  successors,  have 
 adopted  in  the  text.  d'pJ?^  '•HI  and  live  for  ever.  Since  man  has  forfeited  his 
 innocence,  and  is  doomed  to  a  life  of  labour,  as  the  only  counterpoise  to  his  per- 
 verse imagination  and  unruly  passions,  it  is  in  mercy  to  himself  that  he  was  prevented 
 from  completing  his  own  misery,  by  cumbering  a  corrupt  body  and  an  impure  mind 
 with  everlasting  life. 
 
 *  "Vide  note  g  at  the  end  of  the  section. 
 
12  CENESIS    IV. 
 
 2.  And  she  again  bore  his  brother  Hebel.  And  Hebel  became  a 
 keeper  of  sheep,  but  Cayin  was  a  tiller  of  the  ground. 
 
 3.  In  process  of  time  it  came  to  pass,  that  Cayin  brought,  of  the 
 fruit  of  the  ground,  an  offering  unto  the  Lord. 
 
 4.  And  Hebel,  he  also  brought  of  the  firstlings  of  his  flock, 
 and  of  the  fat  thereof.  And  the  Lord  had  regard  unto  Hebel, 
 and  to  his  offering ; 
 
 5.  But  unto  Cayin,  and  to  his  offering  he  had  not  regard.  And 
 Cayin  was  very  wroth,  and  his  countenance  was  downcast. 
 
 6.  And  the  Lord  said  unto  Cayin,  Why  art  thou  wroth  ?  and 
 why  is  thy  countenance  downcast  ? 
 
 7.  If  thou  doest  weU,  canst  thou  not  lift  it  up  ?  but  if  thou  doest 
 not  well,  sin  coucheth  at  the  door.  Though  unto  thee  he  its  desire, 
 thou  shouldst  rule  over  it. 
 
 ference  shewn  to  his  younger  brother,  joined  to  the  shame  and  grief  at  his  own 
 rejection,  so  worked  upon,  and  agitated  his  mind,  that  he  could  not  hold  up  his 
 head. 
 
 7.  nSB'  nitiTl  DX  KlVn.  if  thou  doest  well  canst  thou  not  lift  it  tip?  This 
 most  obscure  and  difficult  passage  has  exercised  all  the  ingenuity  of  translators  and 
 commentators,  and  has  been  rendered  in  so  many  various  ways,  that  we  dare  not 
 hope  we  have  succeeded  better  than  our  predecessors,  in  establishing  the  true 
 meaning  of  the  text.  The  translation  of  the  Septuagint  differs  altogether  from 
 our  text,  since  they  render  it.  Hast  thou  not  sinned,  but  if  thou  hast  offered  well, 
 thou  hast  not  distributed  well?  be  thou  quiet.  The  Vulgate,  after  Onkelos,  has, 
 "  if  thou  doest  well,  shalt  thou  not  be  received,"  a  rendering  also  adopted  by  the 
 English  version,  which  has,  shalt  thou  not  be  accepted.  Arnheim  takes  flXB^ 
 in  the  same  sense  as  nXK'?^  NB'''1  the  offering  of  gifts,  (Gen.  xliii.  34.)  and 
 assuming  the  repetition  of  nSB'  to  be  understood  in  the  second  half  of  the  sen- 
 tence, he  renders  y''Ci^T\  N?  DXl  nXEJ'  ^''tSTl  DN  "  whether  thou  bringest  beau- 
 teous offerings  or  not."  Salomon  offers  a  translation  still  more  startling,  and  renders 
 it,  thou  mayest  hear  it  ivith  good  will  or  not  with  good  will.  The  most  satisfactory 
 rendering  of  this  difficult  text  appears  to  us,  however,  to  be  that  of  Aben  Ezra,  who, 
 connecting  the  word  nStJ'  with  the  foregoing  sentence,  why  is  thy  countenance  down- 
 cast, renders  our  text  if  thou  doest  well,  canst  thou  not  lift  up  thy  countenance  which 
 now,  from  a  sense  of  thy  guilt,  is  downcast :  and  he  supports  his  rendering  by  a  refer- 
 ence to  the  2nd.  Samuel  ii,  '•iS  KK'X  "fX  how  then  should  i  hold  up  my  face.  His 
 opinion  has  been  adopted  by  Mendelssohn  and  Johlson,  and  also  by  ourselves,  as  wo 
 consider  it  the  most  in  accordance  with  the  literal  sense  of  the  text.  N?  DN1, 
 yy^  nStSn  nnS?  ^''tSTl  but  if  thou  doest  not  well,  at  the  door  coucheth  sin.  This 
 sentence,  though  less  obscure  than  the  preceding  one,  has  also  exercised  the 
 ingenuity  of  commentators.  Its  obvious  meaning,  however,  seems  to  be  a  caution 
 VOL.    I.  E 
 
h:iT\'m  vn^rn^5  rrhh  ^Dh)  2    :  niri'-m  ^^«  "mp^ 
 
 ...  ^T  V  V       T  V  V       V     T  I  V      J  IT  .  .  , 
 
 D^p:  i^|5;$?  ^nn  3    :  rignj^  niy  ri^ri  ]f\  i^i  nyh  S^n-^n;,! 
 
 6  :  viS)  5iWi  nii?  j'P^  ^^<^-  ^t^  ^^  '^KK^P'^^)  TiT^^l 
 Ki^n  7  :  Y,J3  ^i^^J  na^)  a  nin  na^  n,rW  np:  ^9^;^- 
 ^hj^m  YV^)  f nh  ni^tsn  nns^  n^b^n  n^  bxi^  nx^  n^tp^ri-Q^^ 
 
 felt  the  inconveniencies  and  pains  of  her  condition,  she  called  the  child  to  which 
 she  expected  to  give  birth,  ]''p  the  lamentahle,  from  pp  to  lament  or  bewail.  But 
 at  his  birth,  feeling  herself  relieved  from  her  great  pains  and  sufferings,  she  did  not 
 alter  the  name  which  she  had  conferred  on  her  child,  but  in  the  fulness  of  her  joy  at 
 having  given  life  to  an  intellectual  creature,  she  exults  in  her  acquisition,  and  alters 
 the  import  or  meaning  of  his  name,  deriving  it  from  ?Mp  to  acquire.  "T\  PX  as  if 
 the  text  had  "H  flND  from  the  Lord.  (comp.  Exod.  ix,  29.  et.  al.  pass.) 
 
 2.  ]XTi  nyi  a  keeper  of  sheep.  Mendelssohn  is  of  opinion  that  |NX  invariably 
 means  mixed  flocks  of  small  cattle,  sheep  and  goats;  and  has  accordingly  rendered 
 the  words  of  the  text,  a  keeper  of  sheep  and  goats.  But  though  the  word  |N^  fre- 
 quently has  this  meaning,  he  seems  to  have  lost  sight  of  the  passage  in  1st  Saml.  ix.  2, 
 where  |K^  arc  distinguished  from  D^y  goats.  His  version  has  not  been  adopted  by 
 the  later  translators,  who  all  render  |N^  HPI  a  keeper  of  sheep.  Although  man  was 
 not  yet  permitted  to  eat  the  flesh  of  animals,  there  was  no  prohibition  against  his 
 using  their  milk  as  food,  and  their  wool  as  clothing,  as  he  could  thus  render  them 
 subservient  to  his  wants,  without  depriving  them  of  life. 
 
 3.  nnjD  an  offering,  literally  an  oblation,  from  HltD  what  is  set  before  another,  a 
 gift.     Onkelos  renders  it  Hiailp  a  sacrifice  :  so  likewise  the  Scptuagint. 
 
 4.  jnn'pnOI  and  of  the  fat  thereof.  According  to  Gesenius  the  1  is  here  not  conjunc- 
 tive, but  explanatory  :  according  to  this  view,  the  rendering  must  be  namely  of  the 
 fat  thereof.  Others  render  jniVnO^  namely  of  the  milk  thereof,  (comp.  Gen. 
 xviii.  8.,  Deut.  xiv.  21.,  Prov.  xxx.  3.3.,  et  al.  pass.)  and  contend,  that  both  Cayin 
 and  Hebel  brought  bloodless  sacrifices,  because  man,  who  was  not  yet  permitted  to 
 feed  on  animals,  was  also  not  permitted  to  slay  them.  V^'')  and  he  had  regard, 
 from  T\W  to  look,  turn,  have  regard.  Mendelssohn  and  all  the  German  translators 
 render  it  after  Rashi,  and  he  turned  in  accordance  with  the  parallel  passage  JQn  ?N 
 DnnaO  Vk,  Do  not  tum  to  their  offering  (Numb.  xvl.  15).  i.  e.  Do  not  accept 
 them  graciously.  The  text  does  not  state  how  this  acceptance  was  manifested  in 
 the  present  instance,  but  the  general  opinion  is,  that  fire  descended  from  Heaven 
 and  consumed  Hebel's  sacrifice.    {Rashi.') 
 
 5.  nyEJ>  sS  he  had  not  regard.  For  the  various  reasons  which  commentators 
 assign  why  Cayin  and  his  offering  were  rejected,  see  note  (A)  at  the  end  of  the  sec- 
 tion.   ViS  I^DM  his  countenance  was  downcast.     Envy  and  vexation  at  the  pre- 
 
13  GENESIS    IV. 
 
 8.  Cayin  spoke  with  Hebel  his  brother :  and  it  came  to  pass 
 when  they  were  in  the  field,  that  Cayin  rose  up  against  Hebel  his 
 brother,  and  slew  him. 
 
 9.  The  Lord  said  unto  Cayin,  "Where  is  Hebel  thy  brother? 
 he  said,  I  know  not :  Am  I  my  brother's  keeper  ? 
 
 10.  And  He  said,  "What  hast  thou  done?  the  voice  of  thy 
 brother's  blood  crieth  unto  me  from  the  ground. 
 
 11.  And  now,  be  thou  cursed  from  the  ground  which  hath 
 opened  its  mouth  to  receive  thy  brother's  blood  fi'om  thy  hand. 
 
 12.  When  thou  tillest  the  ground,  it  shall  no  more  yield  unto 
 thee  its  strength.  A  fugitive  and  a  vagabond  shalt  thou  be  on 
 the  earth. 
 
 13.  Cayin  said  unto  the  Lord ;  Great  is  my  punishment,  beyond 
 endurance. 
 
 14.  Behold  thou  hast  driven  me  out  this  day  from  the  face  of 
 the  land :  and  from  thy  presence  I  must  hide  myself:  I  shall  also 
 be  a  fugitive  and  a  vagabond  on  the  earth ;  thus  it  shall  come  to 
 pass,  that  whosoever  findeth  me  will  slay  me. 
 
 15.  The  Lord  said  unto  him ;  Verily,  whosoever  slayeth  Cayin, 
 it  shall  be  avenged  seven-fold.  Then  the  Lord  appointed  a  sign 
 unto  Cayin,  lest  any  finding  him  should  kill  him. 
 
 11.  nClNH  ]J2  nriN  TiIK  be  thou  cursed  from  the  ground.  "  A  strong  meta- 
 phorical expression  :  Thou  canst  no  more  hope  to  be  happy  in  this  spot,  defiled  tvith 
 thy  brother's  blood  :   Be  gone  !  and  carry  thy  guilty  conscience  with  thee."  (Geddes.) 
 
 13.  KIK'iD  ^3iy  ?ni  Ch'eat  is  my  punishment  beyond  endurance.  Onkelos  renders 
 *3iy  by  ''3in  my  crime,  and  thus  the  Septuagint.  The  word  jlj?  is  sometimes  used 
 for  punishment,  and  sometimes  for  its  cause,  viz.  crime.  And  as  the  root  i^K'J  is 
 most  extensive,  and  will  admit  of  a  manifold  rendering,  some  translate  it  forbear- 
 ance, pardon,  (as  in  Gen.  xviii.  24.  26.,  Exod.  x.  17.,  et.  al.  pass.)  and  render  the 
 passage  as  an  exclamation  of  remorse  and  despair,  Oh !  my  iniquity  is  too  great  to  be 
 pardoned.  But  it  is  evident  from  the  whole  of  Cayin's  remonstrance,  that  it  was 
 the  greatness,  not  of  his  crime,  but  of  his  punishment  which  occupied  his  mind ;  and 
 that  therefore  )iy  must  be  rendered,  punishment,  and  NK'J,  to  bear,  to  endure, 
 (as  in  Levit.  v.  1.  17.,  xxiv.  15.,  et.  al.  pass.)  a  rendering  that  has  been  adopted 
 by  Mendelssohn  and  the  best  modern  translators. 
 
 14.  "inD5<  T'32t31,  from  thy  presence  I  must  hide  myself.  I  dare  not  implore 
 thy  protection,  and  therefore  it  will  be  withheld  from  me.    (Comp.  Deut.  xxxi.  18.) 
 
 15.  p?  Verily.  The  Septuagint  has,  not  so,  as  if  the  text  had  p  N?,  an  assur- 
 ance from  the  Deity,  that  Cayin's  fear  should  be  groundless.  Dp^  D^nVDC^  it  shall  be 
 avenged  seven-fold.     According  to  Kimchi,  (radix.  ySK')  the  number  seven  is  some- 
 
1  n^tj'^'in  ^^ 
 
 bn  '5:?  rp''^'^  riTii  n^x;^.  9  :  ^n;i.in!:i  rm  %r\'hi<  \'\).  Dpn 
 
 T         ^«    ^T  JV  V  V-  •     1     T  v.*       T  >••  .  •    ^,         T  J  .  f     (S 
 
 y;?  ^S  nnrnn  s)ph■^^^  ™n«n-n>^  nbyn  \3  12  j  •rin*^ 
 vi  ^n^^'ni  'iHDi^  ^^:3SX3^  nrnxn  ':iB^hv^  cn^n  ^n5<  riti'iii  p  14 
 
 ^ST       ■      •  T   :       A-   T  V        I  V.V  T    •  T    T  -:  IT      J"  :         '--  •  T    .  p 
 
 J..  ^     I ..   ^  T      :       a  V       s  -  •!••    :-r       v.i  t        /tt.j.ti  it 
 
 1:1  T  ^  1-  J-     :      •      i         ,  l|-  ^T.  .T  )AT^%  V        T     .  I     I 
 
 to  Cayin,  to  beware  of  opening  his  mind  to  evil  designs.  Sin  is  figuratively  repre- 
 sented as  couching  at  the  door,  like  a  beast  of  prey,  lurking  at  the  entrance  of  man's 
 abode,  and  waiting  for  an  opportunity  to  enter.  And  Cayin  is  told,  this  opportunity 
 it  is  sure  to  gain  if  thou  doest  not  well,  i.  e.  if  thou  openest  thy  mind  to  the  counsels 
 and  dictates  of  thy  evil  passions.  12  hv^n  nnXI  inplETI  "|^^K1.  Though  unto 
 thee  be  its  desire,  thou  should' st  rule  over  it.  From  the  similarity  of  this  expression 
 to  that  used  in  the  denunciation  against  Chavah,  many  have  been  induced  to  apply 
 this  passage  to  Hebel,  as  if  the  text  had  said,  notwithstanding  the  superior  grace 
 vouchsafed  unto  Hebel,  he  is,  and  remains  thy  younger  brother,  and  as  such,  thy 
 inferior :  therefore  his  will  is  submissive  to  thee,  and  thou  art  to  rule  over  him." 
 Others  with  more  justice,  contend  that  this  sentence  is  a  continuation  of  the  pre- 
 ceding one,  and  applying  the  words  of  the  text,  unto  thee  shall  be  its  desire,  to  sin, 
 consider  it  as  an  exhortation  and  encouragement  to  Cayin,  to  teach  him,  that  how- 
 ever his  passions  and  evil  imaginations  may  urge  him  on,  he  has  the  power  to 
 control  them,  if  he  chooses  to  exert  that  power,  as  he  is  bound  to  do. 
 
 8.  VnX  hin  ^S  yp  IIDH^).  Cayin  spoke  with  Hebel  his  brother.  The  text  does 
 not  state  what  he  said.  The  Samaritan  version  adds  the  words  mtJTI  n3?3.  Let 
 us  go  into  the  field,  and  is  followed  by  the  Septuagint  and  the  pseudo-Jonathan  ben 
 Uziel.  But  the  Masorites  reject  the  interpolation,  by  means  of  their  marginal  note 
 KpDS  K?3,  no  hiatus  here.  The  invitation  to  proceed  to  the  fields  is  self-evident 
 from  the  fact  directly  after  narrated — "  when  they  were  in  the  field." 
 
 9.  "ITIS  Van  ""X  Where  is  Hebel  thy  brother.  "  The  interrogatory  opens  mildly 
 to  afford  Cayin  an  opportunity  to  repent  of  his  guilt."  (^Rashi,  comp.  with  note  on 
 T\yii  ch.  in.  9.)  ""X  like  n''i^— where. 
 
 10.  ""OT  blood,  plural.  In  the  sacred  Scriptures  this  word  is  often  used  in  the 
 plural  number,  to  express  blood  innocently  shed.  Comp.  Ps.  li.  16.  D''D1D  ^J?Vn 
 D^^?N.     "  Save  me  from  the  guilt  of  bloodshed,  O  my  God."     {Cahen.) 
 
14  GENESIS    IV. 
 
 16  Cayin  went  out  from  the  presence  of  the  Lord,  and  dwelt  in 
 the  land  of  Nod,  on  the  east  of  Eden. 
 
 17.  Cayin  knew  his  wife,  she  conceived  and  bare  Chanoch;  then 
 he  builded  a  city,  and  called  the  name  of  the  city,  after  the  name 
 of  his  son  Chanoch. 
 
 18.  Unto  Chanoch  was  bom  lerad :  lerad  begat  Mechuyael: 
 Mechuyael  begat  Methushael :  and  Methushael  begat  Lemech. 
 
 19.  Lemech  took  unto  him  two  wives :  the  name  of  the  one 
 was  Adah,  and  the  name  of  the  other  Tsillah. 
 
 20.  Adah  bare  Yabal :  he  was  the  father  of  such  as  dwell  in 
 tents,  and  rear  cattle. 
 
 21.  And  his  brother's  name  was  Yubal:  he  was  the  father  of 
 all  such  as  handle  the  harp  and  pipes. 
 
 22.  And  Tsillah,  she  also  bare  Tubal  Cayin,  who  sharpened 
 various  tools  in  copper  and  iron  :  and  the  sister  of  Tubal  Cayin  was 
 Naamah. 
 
 strument,  chiefly  nsed  for  solemn  or  mournful  mnsic.  In  the  Book  of  Job,  (xxi. 
 12,)  and  in  the  Psalms  (cl.  4.)  the  Septuagint  renders  2i\y  by  ore/an,  wliich  it  seems 
 to  have  resembled,  so  far  as  it  consisted  of  a  number  of  pipes,  set  close  or  joined 
 together.  (Comp.  Ezekl.  xxxiii.  31.)  "  It  seems  to  have  been  a  kind  of  flute,  com- 
 posed of  several  pipes  of  unequal  thickness  and  length  joined  together,  which  gave 
 an  harmonious  sound  when  they  were  blown  into,  by  moving  them  successively 
 under  the  upper  lip."  (Calmet.  Compare  also  Joel  BrieVs  second  Introduction 
 to  Mendelssohn's  Translation  of  the  Psalms.  From  the  figure  of  the  instrument 
 as  there  represented,  [PL  2.  No.  13.]  it  appears  to  be  identical  with  the  well  known 
 Pandean  pipes.) 
 
 22.  pp  ?3in.  Tubal  Cayin.  The  Septuagint  has  Tubal,  omitting  Cayin. 
 ^"yn  73  ^u7,  who  sharpened  various  tools.  CD?,  to  sharpen.  (Comp.  1  Saml.  xiii. 
 20.)  ^nr\  tool.  "  According  to  the  points,  this  word  does  not  here  mean  a  M'orA-er  or 
 artificer,  but  that  with  which  he  works,  his  tool."  (Rashi.)  Onkelos  renders  this 
 sentence  N^PTIDI  NCJ>n3  riT'ny  *ym  hyy  pnm  the  master,  or  teacher,  of  all  who 
 know  or  understand  the  working  of  copper  and  iron.  He  has  been  followed  by  the 
 English  authorised  version,  which  has,  an  instructer  of  every  artificer  in  brass  and 
 iron.  nt^TlJ  copper.  In  the  most  ancient  times  copper  was  used  for  the  greater  por- 
 tion of  those  utensils,  which  subsequently  were  made  of  iron.  (Vide  1  Sam.  xvii.  fj.,  6., 
 38.,  2  Sam.  xxii.  35.,  1  Kings  xiv.  27.,  Job  xx.  24.)  "When  the  Philistines  seized  and 
 blinded  Samson,  they  bound  him  DTIdlJl  with  copper  fetters.  (Judges  xvi.  21.) 
 See  also  the  concurrent  testimony  of  Ilcsiod  (Opera  et  dies  verse  149),  and  of  Homer 
 in  many  places.  The  text  is  therefore  perfectly  consistent,  when  it  speaks  of  tools 
 of  copper. 
 
1  n^j^'Nin  n^ 
 
 :  nip^^  hr\ii  nsj^v  ^h^^  n^n  xn  hym  nnj;  n^rii  20    j  nW 
 
 IVJ    :      .  V     V.  V  --ITT  J  AT    T  .  \T      T  .     J  IT      • 
 
 nW"!  22    :  i;i!iyi  -1133  b^sh-^i  n^?  njn  «n  'tiv  vpini  up]  21 
 m^^^1  Vnn!)  nc^m  trnn-b  ^rS^  rpSi^n-nxnn^,!x^ri-DJi 
 
 times  used  to  express  an  indefinite  but  great  number,  (Comp.  Levit.  sxvi.  21.  et  al. 
 pass.)  so  that  the  meaning  here  is,  ample  vengeance  shall  be  exacted  from  whosoever 
 slayeth  Cayin.  Onkelos  renders  it  H^JD  y^Dn^  jm  Ny3B'7  after  seve7i  generations 
 it  shall  be  exacted  from  him,  after  the  Medrash,  that  Lemech,  having  begotten 
 the  seventh  generation  from  Adam,  slew  Cayin.  But,  as  Nachmauides  justly  re- 
 marks, grammatical  correctness  is  opposed  to  this  rendering,  as  the  word  D^Jiy^K' 
 is  not  used  to  express  seven  distinct  objects,  but  the  same  object  seven-fold. 
 (Comp.  Ps.  xii.  7.,  Prov.  vi.  31.,  Isaiah  xxx.  26.)  niN  PpV  "  T\  DLJ'n.  The  Lord 
 appointed  a  sign  for  Cayin.  The  Vulgate,  after  the  Medrash  which  relates  that 
 the  Lord  stamped  one  of  the  letters  of  the  dmne  wawe  on  the  forehead  of  Cayin, 
 has,  And  the  Lord  set  a  sign  upon  Cayin;  but  this  is  evidently  wrong,  as  the  7  de- 
 notes the  preposition  for  or  unto,  not  on.  fllX  a  sign,  "  a  man  who  is  generally 
 known  to  be  a  heinous  criminal,  suffers  the  most  lasting  and  severe  punishment,  the 
 detestation  of  mankind,  by  whom  he  is  shunned  and  repulsed."  {Cahen.)  Com- 
 mentators have  exercised  their  skill  and  inventive  faculties  to  discover  the  nature 
 of  this  sign,  but  have  offered  nothing  satisfactory  on  the  subject. 
 
 16.  113  yMi  the  land  of  Nod,  literally  the  land  of  Exile. 
 
 17.  T*!?  a  city.  A  residence  for  himself  and  family.  In  some  countries  a  single 
 habitation  is,  by  the  common  people,  still  called  a  town. 
 
 18.  ^X''inD,  Mechuyael.  Septuagint  Malaleel.  Pfc^K'inD,  Methushael.  Septua- 
 gint  Mathusala. 
 
 20.  nipJDI  ?nX  2^'^  dwell  in  tents  and  rear  cattle.  Yabal  was  the  first  Nomade, 
 who  with  his  family,  tents,  and  cattle,  wandered  about  in  search  of  pasture,  without 
 fixed  habitation;  whereas  Hebel  had  a  settled  abode,  where  he  fed  his  flocks. 
 (Rashi.) 
 
 21.  33"iyi  ^133,  harp  and  pipes.  Septuagint  Psaltery  and  Guitar.  According  to 
 Bochart,  "(133  denotes  all  kind  of  stringed  instruments,  and  3Jiy  wind  instruments, 
 with  which  the  Targums  of  Onkelos  and  Jonathan  agree.  "1133,  in  Arabic  Kinreh, 
 harp.     /'DnU^n  '•tSPB'  and  Gesenius.)     The   Greek  Kinurah  was  a  stringed  in- 
 
15  GENESIS    IV.,    V. 
 
 23.  Lemech  said  unto  his  wives ;  Adah  and  Tsillah,  Hear  my 
 voice,  ye  wives  of  Lemech,  hearken  unto  my  speech  :  a  man  I 
 have  slain  thi'ough  my  wound,  and  a  young  man  through  my 
 contusion. 
 
 24.  If  Cayin  be  avenged  seven-fold,  so  Lemech  seventy  and 
 seven-fold. 
 
 25.  Adam  again  knew  his  wife,  she  bore  a  son,  and  called 
 liis  name  Sheth :  For  God,  said  she,  hath  appointed  me  another 
 seed  instead  of  Hebel,  whom  Cayin  slew. 
 
 26.  And  to  Sheth  Ukewise,  a  son  was  born ;  he  called  his  name 
 Enosh  :  then  began  men  to  call  upon  the  name  of  the  Lord. 
 
 Ch.  V.  1.  This  is  the  enumeration  of  the  descendants  of 
 Adam :  On  the  day  that  God  created  man,  in  the  likeness  of  God 
 made  he  him : 
 
 2.  Male  and  female  created  he  them ;  he  blessed  them,  and 
 called  their  name  Adam,  on  the  day  when  they  were  created. 
 
 .3  Adam  lived  an  hundred  and  thirty  years,  then  begat  a  son 
 in  his  own  likeness,  after  his  image  ;  and  called  his  name  Sheth. 
 
 4.  The  days  of  Adam,  after  he  had  begotten  Sheth,  were  eight 
 hundred  years  :  and  he  begat  sons  and  daughters  : 
 
 5.  All  the  days  that  Adam  lived  were  nine  hundred  and  thirty 
 years :  and  he  died. 
 
 Some  here  see  the  origin  of  prayers  to  the  Deity,  by  the  ineffable  name  "H.  Others, 
 after  the  Medrash,  consider  it  the  origin  of  Idolatry,  and  derive  ?nin  from  ??n 
 to  profane,  i.  e.  then  men  began  to  call  their  idols  by  the  name  of  The  Lord.  The 
 Septuagint  renders  it  hoped  or  aspired,  (from  ?n^  to  expect  or  hope.')  Geddes  pro- 
 poses to  render  the  text,  This  man  (EnoshJ  aspired  to  be  called  by  the  name  of 
 The  Lord. 
 
 Ch.  V.  1.  ni"T7in  "ISD  Enumeration  of  the  descendants.  Mendelssohn  has, 
 genealogical  register.  Others  render  it,  the  hook  of  the  genealogy  ;  but  the  word  is 
 derived  from  ^SD  to  count  or  number,  and  properly  signifies  enumeration. 
 
 2.  D^K  Adam,  the  generic  name  for  the  human  race. 
 
 3.  One  hundred  and  thirty  years.  The  Septuagint  has,  230  years.  This  is  the 
 first  date,  or  point,  from  which  Biblical  Chronology  commences.  It  begins  with  the 
 creation  of  Adam,  not  with  that  of  the  world. 
 
 4.  Eight  hundred  years.  The  Septuagint  has,  700  years.  Thus  it  agrees  with 
 the  text,  as  to  the  total  number  of  years. 
 
n  1  n^^x"i:3  ib 
 
 1-     Ti-..  -   :  vvv :       ^-  :   •   :  •   :    -t  <:•        j-  a'     t  ;   •  tv-;  r         |  v  v       i-   : 
 
 niy  Dn^{  yi*i  25    :  njfn^i  D^j;.:??:^  ^ri^^  t'lT^i^!  ^'r>5???^  \3  ^ 
 
 ^  -av  •        v;        •:•  it        i-  ft-  v   :  v  >t)  ;   •   -      |  ••  v  i- -  :      • 
 
 N'ipn  p-n^^  xn-DH  na^^^  26    ♦  i^p  i:inn  ^5  S:in  nnn  im 
 
 /t)  :  •  -      I  ••  -  •..  -        V     :  I    I  IT        V     T-:       j-  :■   :■  -  j-  •      - 
 
 D  'm    :  nin^  D^!i  Knp':?  hm  t^^  e^iix  i)::s^'-nj< 
 
 IT       :       y  ■      :  vj  :  •  -  jt  a  v:  v.   : 
 
 ti'T\%  n^Qns  Dni^  mh^  nis  dv?  d;3Ni  nn^iri  i|)p  rii  1 
 
 TT  T   :  V  «;t|:  •-         t  |  var   :-       ^r    t   :         <.t  |  ••  ;  yT  t  I  .   yT    ^T 
 
 ^r\)t:n^  ihv)  nisj'  mtii)  d^k^W  Dix  ^n^i  3    :  m^^r^  dv!i 
 
 V.  :  •  V    J"  T T,  -  ;  .-«•  :  TT         J*   ;r  it     :it   •  \,  ; 
 
 fan&<  'b'-h^  vn*")  5    :  mini  D^i!i  nSi*i  n^^  nxxD  r\±^  n^ 
 
 T  T  <••    :  T  ;    T  IT  V    T  V     y  -        AT   T  V    ••  yv       ; 
 
 I  T  -       AT  T  V  :  T   T  ■•     '-;-      :  -  V    -: 
 
 23.  V^j?  yy?  1J3X''1  Lemech  said  unto  his  wives.  The  reason  why  this  most 
 ancient  specimen  of  metrical  composition,  the  only  remains  of  antediluvian  poetry 
 and  civilization,  and  which  seems  to  stand  in  no  connexion  with  the  rest  of  the 
 narrative,  has  been  introduced  into  the  sacred  Scriptures,  has  been  a  subject  of 
 anxious  conjecture  to  commentators.  We  have  already  (note  to  verse  15.)  spoken 
 of  the  Medrash,  which  preserves  the  tradition  that  Lemech  (who  was  blind)  acci- 
 dentally slew  Cayin,  his  progenitor,  and  also  Tubal  Cayin,  his  own  son.  Modern 
 commentators,  however,  little  satisfied  with  the  Medrash,  have  sought  the  cause  of 
 Lemech's  address  to  his  wives,  in  the  murderous  art  invented  by  his  son,  of  which 
 mention  is  made  in  the  preceding  verse.  According  to  some,  the  address  of  Lemech 
 follows  close  upon  the  invention  of  edge  tools,  made  by  his  son,  in  order  to  acquaint 
 us  with  the  fatal  and  dangerous  effects  of  the  newly  discovered  art.  "  Apparently, 
 Lemech,  using  one  of  these  tools,  and  ignorant  of  its  powers,  committed  an  invo- 
 luntary homicide  on  one  of  his  own  sons,  for  "J?"*  a  young  man,  is  generally  used 
 for  son.  Consequently  the  hemistich  in  which  "H?*  occurs,  is  only  the  ex- 
 plication of  the  preceding  one,  which  has,  tJ'''K  man ;  a  parallelism  peculiar  to 
 Hebrew  poetry.  We  can  now  understand  why  Lemech  addresses  his  wives,  and 
 why  he  claims  greater  forbearance  than  was  extended  to  Cayin."  {Frank.)  "  Lemech 
 exults  in  the  invention  of  his  son  Tubal  Cayin,  and  the  accession  of  security  and 
 power  it  affords  him.  '  Behold,'  he  says  to  his  wives,  '  I  have  taken  a  man's  life 
 for  a  wound  which  he  inflicted  on  me,  and  a  youth's,  though  he  only  bruised  me. 
 For  though  seven-fold  vengeance  was  all  that  was  accorded  to  Cayin,  my  arms  give 
 me  the  power  to  exact  seventy-seven-fold  vengeance.'  "    {Mendelssohn,  Arnheim.') 
 
 26.  "n  DJJ'S  Nip?  ?nin  TK   Then  began  men  to  call  upon  the  name  of  the  Lord. 
 
16  GENESIS    V. 
 
 6.  Sheth  lived  an  hundred  and  five  years,  and  begat  Enosh. 
 
 7.  Sheth  lived  after  he  begat  Enosh  eight  hundred  and  seven 
 years,  and  begat  sons  and  daughters  : 
 
 8.  All  the  days  of  Sheth  were  nine  hundred  and  twelve  years  : 
 and  he  died. 
 
 9.  Enosh  Hved  ninety  years,  and  begat  Kenan. 
 
 10.  Enosh  lived   after   he    begat   Kenan   eight   hundred   and 
 fifteen  years,  and  begat  sons  and  daughters : 
 
 11.  All  the  days  of  Enosh  were  nine  hundred  and  five  years: 
 and  he  died. 
 
 12.  Kenan  hved  seventy  years,  and  begat  Mahalalel, 
 
 13.  Kenan  hved  after  he  begat  Mahalalel  eight  hundred  and 
 forty  years  ;  and  begat  sons  and  daughters ; 
 
 14.  All  the  days  of  Kenan  were  nine  hundred  and  ten  years  : 
 and  he  died. 
 
 15.  Mahalalel  lived  sixty  five  years,  and  begat  Yered. 
 
 16.  Mahalalel  lived  after  he  begat  Yered  eight  hundred  and 
 thirty  years,  and  begat  sons  and  daughters : 
 
 17.  All  the  days  of  Mahalalel  were  eight  hundi'ed  and  ninety 
 five  years  :  and  he  died. 
 
 18.  Yered  lived   an   hundred   and   sixty   two   years,   and  he 
 begat  Chanoch. 
 
 19.  Yered  lived  after  he  begat  Chanoch  eight  hundred  years, 
 and  begat  sons  and  daughters  : 
 
 20.  All  the  days  of  Yered  were  nine  hundred  and  sixty  two 
 years :  and  he  died. 
 
 21.  Chanoch   lived    sixty   five   years,    and   begat    Methushe- 
 lach. 
 
 22.  Chanoch  walked  with  God,  after  he  begat  Mcthushelach 
 three  hundred  years,  and  begat  sons  and  daughters  : 
 
 23.  All  the  days  of  Chanoch  were  three  hundred  and  sixty 
 five  years : 
 
 21.  Sixty-Jive  years.  Sept.  165. 
 
 22.  "I^nn^l  he  walked.  Onkelos,  he  walked  in  the  fear  of  God.  Sept.  he  was 
 acceptable  to  God.  The  meaning  is,  lie  devoted  himself  altogetlier  to  serve  and 
 to  fear  the  Lord.  (Comp.  infra,  vi.  9.,  and  xlviii.  15.) 
 
 Three  hundred  years.  Sept.  200. 
 
 VOL.    I.  F 
 
n^-^n;)  r   ♦  ^i^ix-nx  i^v)  r])p  mp)  n'p  mri  r\p-m  6 
 Dps  ihv)  r-\:p  nixD  r\±m  D^itj^  pc^  s^iij<-nK  n^Sin  n^^^ 
 
 J  ]yp'r\i^  i^v)  T\)p  nym  tym  m  9      ^  :  r\m 
 
 D>i^  tJ^tjn  tJ^iix_  \x?;-^5  m  n    :  niiii  d\)s  n'pi";.  ro£j^  niNX? 
 
 •  »■         AT   T  'j-:   •         |\.T  I  ••        ^-  :r  i  t-        a^t  i.    ■•      '>-    : 
 
 pNt)  ^tj^-b  Vn*i  14   :  ni:3n^  d^J!i  n'pvi  ni^  nixz:  nibsj'^  niity 
 
 rr    I"     J"   :        T  :  I-  IT  V  T         :•    J-       f,r  T  v.   ••        y.-       :  t  t 
 
 ^K^^ntj  ^nn  15      D        :  nb*i  n^^  nix;i3  vtj'n^  D^i^y  ib^y 
 
 •  :  :  1-      J-   :i  i   t-       /,tt  s.   ••    ^y-      :  -t  v  ^y.- 
 
 :  nijni  D03n^i;i  rgp  niK^  npiJ'Ji  n^st'  n'p^p  "»Tnx  n;Sin 
 
 i^v)  r\)p  mt^)  r\:p  mp)^  nw  Thm  is      d      :  w) 
 rip  r\)i^f2  npp  "^liirrnx  ^yh)T\  ^''im  "iirn;,l  ^^    *  ^W^^ 
 
 ^  J-      ;  TT  •      •      :         •^-   :  -.".•••:  t  :  r-  it  ».■    t  •;     j  ~ 
 
 ih)')  nisj^  D^wi  ^x:n  miin  ^n^i  21     d    j  nb**i  n^sj^  ni«.?3 
 
 V     V-         ftT   T  V     •      :         J-   T        (       -:       J-   :i-  i   t-      at  t  v   •• 
 
 'b'-h^  'T\')  23    t  niin^  D^i!i  I'l^i-n  nisi^  niK^  tj^^e^  rh^^^m 
 
 J-:         t        V   :i-  IT  V   t  V    y-         ATT  V   ••  j  :  -  •.■  ; 
 
 6.  One  hundred  and  Jive  years.  Sept.  205. 
 
 7.  Eight  hundred  and  seven  years.  Sept.  707. 
 
 9.  Ninety  years.  Sept.  190. 
 
 10.  Eight  hundred  and  fifteen  years.  Sept.  715. 
 
 12.  Seventy  years.  Sept.  170. 
 
 13.  Eight  hundred  and  forty  years.  Sept.  740. 
 
 15.  Sixty-five  years.  Sept.  165. 
 
 16.  Eight  hundred  and  thirty  years.  Sept.  730. 
 
 18.  An  hundred  and  sixty-two  years.  Sept.  the  same. 
 
 20.  Nine  hundred  and  sixty-two  years.       Sept.  the  same ;  Samaritan  version,  847. 
 
17  GENESIS    v.,    VI. 
 
 24.  Chanoch  walked  with  God,  and  he  was  no  more :  for  God 
 had  taken  him. 
 
 25.  Methushelach  lived  an  hundred  and  eighty  seven  years, 
 and  begat  Lemech. 
 
 26.  Methushelach  lived  after  he  begat  Lemech  seven  hundi-ed 
 and  eighty  two  years,  and  begat  sons  and  daughters : 
 
 27.  All  the  days  of  Methushelach  were  nine  hundred  and  sixty 
 nine  years  :  and  he  died. 
 
 28.  Lemech  lived  an  hundred  and  eighty  two  years,  begat  a 
 son, 
 
 29.  And  called  his  name  Noach ;  saying,  This  one  shall  com- 
 fort us  for  our  labour,  and  the  weariness  of  our  hands,  because  of 
 the  ground  which  the  Lord  hath  cursed. 
 
 30.  Lemech  lived  after  he  begat  Noach  five  hmidred  and  ninety 
 five  years,  and  begat  sons  and  daughters : 
 
 3L  All  the  days  of  Lemech  were  seven  hundred  and  seventy 
 seven  years  :  and  he  died. 
 
 32  When  Noach  was  five  hundred  years  old,  Noach  begat 
 Shem,  Cham,  and  Yapheth. 
 
 Ch.  VI.  1.  Now  it  came  to  pass  when  men  began  to  multiply 
 on  the  surface  of  the  earth,  and  daughters  were  born  unto  them, 
 
 2.  That  the  sons  of  the  mighty  saw  the  daughters  of  other 
 men,  that  they  tvere  fair  ;  and  they  took  themsehes  wives  from  all, 
 whichsoever  they  chose. 
 
 share  his  labours,  and  thus  comfort  him  when  he  is  worn  out,  and  provide  for  him 
 ■when  he  is  old  and  feeble."    {Frank.) 
 
 30.  Five  hundred  and  ninety-five  years.     Sept.  565.    Sam.  600. 
 
 31.  Seven  hiindred  and  seventy-seven  years.     Sept.  753.    Sam.  G53. 
 
 32.  Five  hundred  years.  Both  the  Septuagint  and  the  Samaritan  version  agree 
 with  the  text.  The  period  of  time  from  the  creation  of  Adam,  until  the  birth  of 
 Noach's  eldest  son,  is  according  to  the  text  1556  years;  according  to  the  Septuagint, 
 2142  years ;  whereas,  according  to  the  Samaritan  version  it  is  only  1207  years. 
 
 Ch.  VI.  2.  D"'n'?K '•in  So7is  oj  the  mighty.  Onkelos,  X''!nn"l  ""Jn  Sons  of  the 
 great.  "  Wherever  D*n?X  Occurs  in  the  text,  it  is  expressive  of  power  and  supre- 
 macy." (Compare  Exod.  iv.  16.,  vii.  1.)  Rashi.  "  Mankind  at  that  time  appear  to 
 have  been  divided  into  two  classes.  The  one,  those  first  in  descent  from  Adam 
 and  Chavah,  and  their  children,  who  were  possessed  of  physical  and  mental  perfec- 
 tion and  acknowledged  the  Lord,  according  to  the  instruction  of  their  first  parents; 
 and   who  therefore  were  called  D^n?K  '•33  Sons   or   children    of   God.     And   the 
 
1  n  n^tJ'X'-ii  V 
 
 "^m  "^hriT)')  24    :  np  nij^??  t:/h^^  nb^  fa^wi  K^|?n  "^iiiri 
 
 I  V  IT  V  ■.•«.-        AT  T  J-    :  VT  T  a-         :         ^    -  sv  "   v  :         J-   :i- 
 
 ^ '-    :  T  T  •       :  •  <:-   :         )  v  v  v         j     •        i  ••  -:  r  -    v  :       j-   :  i- 
 
 V^ri  rt^^in;^  ^g;-S^  Vrijl  27    :  m^^  d-^^  nSi*i  nj^  r\)^f2 
 
 I  V  V  •    :i-  I    T-        AT    T  V   ••       '^v-      :  TT  •     •      : 
 
 nil  i.?:2J^--nj<  ^ip')  29    ♦  n  nSi*i  nis^^  nt^Di  ni^  D^±tt^!i  D^nsj^ 
 
 -V       J     :  V  !t|:--  1 1-  V     >.  -       AT  T  J-     :  vt  t  .y         :  •  s-  : 
 
 niii<  im  n6nxn-p  ^in^^  p?V5?^^  '^^^J??^P  ^W?\  ^f  ""P^^ 
 V^^  '^f2^''f2'-h2  m  31    :  niin!)  d^3!i  ih?)  n:i^  riwx?:  sj^^ni 
 
 ^  -^v         I  V  V        ■■  :         T  •   :r  it  v    t  v     ^-       at  t  s.  ••  j-  -:  i- 
 
 tj  nr^n;3  32        d       j  nbn.  ni^  nij<^  j^p^^i  ni^  D^y:?m^ 
 
 24.  np?  taken,  expressive  of  premature  or  sudden  death.  Others  apply  it  to  the 
 death  of  the  righteous  only.  (Comp.  1  Kings  xix.  4.,  Ezek.  xxiv.  16.,  Ps.  Ixxiii.  24., 
 xlix.  17.) 
 
 25.  An  hundred  and  eighty-seven  years.  Sept.  167.        Sam.  160. 
 
 26.  Seven  hundred  and  eighty-two  years.  Sept.  802.        Sam.  653. 
 
 27.  Nine  hundred  and  sixty-nitie  years.  Sept.  same.      Sam.  813. 
 
 28.  An  hundred  arid  eighty-two  years.  Sept.  188.         Sam.    53. 
 
 29.  liDPIJ^  shall  comfort  us,  from  the  root  Dili.  The  Septuagint  has,  will  give 
 us  repose,  from  the  root  n"l3  to  rest  or  repose.  This  last  interpretation  has  been 
 adopted  hy  Rashi.  HDlXn  }D  because  of  the  ground.  "  Noach  was  the  first  patri- 
 arch born  after  the  death  of  Adam,  with  whose  decease  the  curse  inflicted  on  the 
 earth  because  of  him,  would,  as  Lemech  hoped,  be  withdrawn."  (R.  Solofnon 
 ben  Melech.)  "  The  ground  had  been  cursed  on  account  of  Cayin's  crime,  therefore, 
 it  was  not  tilled;  and  mankind  depended  for  a  precarious  subsistence,  on  the  milk 
 of  their  flocks  and  herds,  with  which  they  wandered  from  one  pasture  to  another. 
 Noach,  is  the  first  who,  after  Cayin,  is  described  as  cultivating  the  ground."  (Arriheim.^ 
 "  Lemech,  fatigued  and  exhausted  by  the  labour  he  is  forced  to  bestow  on  the  ground 
 that  had  been  cursed,  rejoices  at  the  birth  of  his  son,  and  hopes  that  this  son  will 
 
18  GENESIS    VI. 
 
 3.  The  Lord  said.  My  spirit  prevails  not  always  in  man,  in  as 
 much  as  he  also  is  flesh :  therefore  his  days  shall  be  an  hundred 
 and  twenty  years. 
 
 4.  There  were  giants  on  the  earth  in  those  days,  (and  also  after 
 that)  because  the  sons  of  the  mighty  had  come  in  unto  the  daugh- 
 ters of  other  men,  and  they  had  born  children  to  them :  these  are 
 the  heroes  which  were  of  old,  men  of  reno-wn. 
 
 5.  "When  the  Lord  saw  that  the  wickedness  of  man  was  great 
 on  the  earth,  and  that  every  imagination  of  the  thoughts  of  his 
 heart  loas  only  evil  continually  ; 
 
 his  days  shall  he  an  hundred  and  Uventy  years.  Onkelos,  PlStt  |in?  W3''n*  n3"lS 
 pnin''  DX  pJK'  pX'yi  a  respite  shall  he  afforded  them  of  120  years,  to  see  whether 
 they  become  penitent.  "Some  assume  that  this  is  the  utmost  limit  assigned  to 
 human  life,  which,  if  extended  beyond  this  period,  forms  a  remarkable  exception  to 
 the  general  rule.  But  this  assumption  is  incorrect,  for  the  first  generations  after 
 the  flood,  greatly  outlived  this  supposed  limit,  and  it  -was  only  gradually  that  the 
 duration  of  man's  life  became  contracted  to  its  present  narrow  span.  The  true 
 meaning  of  these  words  is,  in  conformity  to  the  rendering  of  Onkelos,  that  it  was  a 
 respite  afforded  to  the  human  race,  to  give  them  time  for  penitence,  and  to  avert  the 
 impending  judgment."  (Ahen  Ezra.)  Some  pi'opose  to  render  this  sentence.  My 
 spirit  shall  not  pronounce  judgment  on  mankind  at  unawares :  they  shall  have  a 
 further  delay  or  respite  of  120  years  hefore  they  are  punished. 
 
 4.  DvS3n  the  giants.  The  precise  meaning  of  this  word  is  much  disputed  by 
 commentators.  Some,  deriving  it  from  7S3  to  fall,  render  it,  apostates,  i.  e.  men 
 vfhofell  offixora  the  faith  of  God.  (Comp.  Exod.  xxxv.  16.,  Jercm.  xxi.  9.,  xxxvii. 
 13.  14.)    Others,  deriving  it  from  the  same  root,  render  it  oppressors,  i.  e.  men  who 
 
 fell  upon  or  assaulted  others,  and  oppressed  them  by  violence.  (Comp.  Josh.  xi.  7.) 
 Others  again,  deriving  it  from  HPS  to  distinguish,  render  it,  men  of  distinction. 
 Gesenius,  however,  considers  it  as  identical  with  the  Arabic  Nebil,  large  hodied, 
 gigantic,  and  in  this  sense  it  is  used  on  the  only  other  occasion  in  which  it  again 
 occurs  in  the  sacred  Scriptures.  (Num.  xiii.  33.)  The  intercourse  between  the 
 two  races  led  to  a  class  of  beings  not  properly  belonging  to,  or  recognized  by,  either; 
 and  who,  placed  beyond  the  pale  of  society,  (like  bastards  in  the  middle  ages)  had 
 recourse  to  brute  force  and  violence,  to  provide  for  their  wants  and  appetites. 
 DJJ>  >B>3X  men  of  renown.  Conquerors,  men  of  great  force  and  lawless  habits,  have 
 at  all  times  been  the  most  renowned,  because  the  most  dreaded,  of  mankind. 
 
 5.  VliO  D"lNn  nyi  nn  the  wickedness  of  man  was  great  on  the  earth.  In  the 
 preceding  four  verses,  the  sacred  historian  has  acquainted  us  with  the  state  of 
 society  immediately  preceding  the  Deluge.  He  now  informs  us  of  the  fatal  results 
 to  which  that  state  led,  the  crimes  it  produced  and  the  punishment  it  called  forth; 
 so  that  these  five  verses  may  be  looked  upon  as  the  introduction  to  the  history  of 
 the  Deluge,  which  properly  begins  with  the  next  verse. 
 
n^vh  07^?  V^'^  f]n\'i6  r\f]\  ^t2i<^)  3    j  nnip  im  hb^  n^m 
 
 vn  D^^s^n  4    :  n;i^  ^'':}^..  ^^^  vb^^  vrii  nb^n  j^n  d|^5 
 
 ni^r^Nt  D'ri'^^?  !W  ^^'^l  ^^^  P"'1D5<  D^i  bnn  n'p^^  pi<^ 
 
 s     :  DS^'n  'mi<  th^);^  im  Dnbiin  n^n  onS  ^i':'^  Dnxn 
 
 I"     -       -I-     :    -        V.T     '^   ••         jv    -:  J-      •  -  T  I"         Av   T         >.  :  IT  :  t  t  it 
 
 second  class,  the  remoter  descendants  of  the  first  parents,  who  were  inferior  to  their 
 progenitors,  in  physical  and  mental  powers,  knew  not  the  Lord,  and  therefore  were 
 called  DnX  *3Zl  Sons  or  children  of  Man."  (Mendelssohn).  "  Of  .^Ae^A  only  it  is  said 
 that  Adam,  Avho  had  been  made  in  the  likeness  of  God,  begat  a  Son  in  his  own  like- 
 ness, after  his  image ;  an  expression  not  applied  either  to  Cayin  or  to  Hebel. 
 Therefore,  the  descendants  of  Sheth  are  called  DTlpX  ''J2  Sons  of  God,  after  whose 
 resemblance,  i.e.  the  highest  perfection  their  nature  admits,  they  were  created; 
 while  the  descendants  of  Cayin  were  called  DIN  ""^3  Sons  of  man,  as  an  inferior 
 race."  {Ahen  Ezra.)  Some  are  of  opinion  that  DTIPN  '^12  are  angels,  who  visiting 
 the  earth  on  missions  from  above,  sa^v  and  cohabited  with  the  daughters  of  men. 
 Others  reject  this  opinion,  as  being  at  variance  with  the  sacred  text,  which  states, 
 that  the  Lord  saw  that  the  loickedness  of  tnan  was  great  on  the  earth  ;  and  again, 
 all  Jlesh  had  corrupted  its  way  upon  the  earth,  (inf.  vi.  5.  12,)  but  makes  no  men- 
 tion of  spiritual  or  celestial  beings.  inpM  they  took,  hyiorcc.  {Rashi.)  "I"in3  X'X  73JD 
 from  all,  whichsoever  they  chose,  even  such  as  were  already  married  to  other  men. 
 (Rashi.) 
 
 3.  I'lT'  N?  prevails  not.  Sept.  shall  riot  abide,  as  if  the  text  had  "Il\  Aben 
 Ezra  derives  jH"'  from  the  root  p5  sheath,  and  renders  it,  tny  spirit  shall  not 
 always  be  sheathed  in  man,  the  body  heiDg  the  sheath  of  the  soul.  (Comp.  Dan. 
 vii.  15.)  He  also  suggests  its  derivation  from  jH  and  renders  it,  my  spirit  shall 
 not  always  judge  in  man.  Others,  among  them  Kimchi,  after  R.  Judah  Chiug, 
 derive  jIT"  from  \\1  to  strive  or  contend  with,  (Comp.  Prov.  xv.  18.,  xxviii.  25., 
 xxix.  22.)  and  render  it,  my  spirit  shall  not  always  contend  in  man.  According  to 
 Johlson  |n*  is  a  contraction  of  piN""  to  master  or  prevail,  (comp.  Rashi  on 
 Exod.  X.  21.,  '•ntni  for  "•jntSni.  2  Sam.  xxii.  40.,  ^H"*  for  ^HNV  Is.  xxiii.  20.) 
 a  rendering  which  we  have  adopted.  D3£i'3  in  as  much  as.  This  word,  which 
 occurs  not  again  in  the  sacred  Scriptures,  is  by  all  commentators  held  to  be  an 
 abbreviation  of  the  three  words  DH  "1K*X  "iny3,  which  gives  the  above  rendering.  But 
 Arnheim,  after  Furst,  proposes  to  derive  DJJi'  from  njtJ'  to  err  or  be  giddy,  and 
 considering  JEi'  with  the  termination  Df  as  a  substantive  (like  DJ3.  DPIQ.  DSt^) 
 he  renders  it  phrenzy  of  lust.  (Comp.  Prov.  v.  19.  20.  where  HJlK'  is  used  to 
 express  sexual  joys,  lawful  as  well  as  illicit.)  According  to  this  derivation,  the 
 text  must  be  rendered,  my  spirit  prevails  not  always  i7i  man ;  in  the  phrenzy 
 of  lust  he  is  flesh  :  i.  e.  his  animal  nature  and  propensities  obtain  the  upper  hand  over 
 the  better  principle  within  him,  \'\z.  my  spirit.  HJti'  D''"1EJ*yi  HND  VQ^  Vill.   Therefore 
 
19  GENESIS    VT. 
 
 6.  The  Lord  repented  that  he  had  made  man  on  the  earth, 
 and  grieved  within  himsehf. 
 
 7.  The  Lord  said,  I  will  extirpate  man,  whom  I  have  created, 
 from  the  surface  of  the  earth ;  both  man  and  beast,  reptile  and  bird 
 of  the  air  :  for  I  repent  that  I  have  made  them. 
 
 8.  But  Noach  found  favour  in  the  eyes  of  the  Lord. 
 
 Aphtarah.    Isaiah  xlii.  5. — 22.     German  liturgy,  till  xliii.  11. 
 
 Lord  is  my  strength."    Such  transpositions  do  not  occur  in  any  other  names  of  the 
 Deity. 
 
 .3.  No  adjective  or  other  designation  ever  precedes  these  two  names ;  thus,  for 
 instance,  we  never  (in  the  sacred  language)  find  "  Tsebaoth  the  Lord,"  but  always 
 "  the  Lord  Tsebaoth,"  nor  "  merciful  Lord,"  but  "  the  Lord  merciful,"  and  the  like. 
 
 4.  The  peculiar  name  (the  Lord)  is  never  in  regimen,  except  by  means  of  the 
 names  £^oAf»i,  or  £^,  God,  joined  to  it;  as  "  the  Lord  God  of  hosts,"  "  the  Lord 
 God  of  Israel,"  &c. 
 
 5.  The  peculiar  name  is  sometimes  punctuated  with  the  same  vowel  points  as 
 Elohim,  and  is  read  accordingly ;  but  Elohim,  is  never  punctuated  with  the  vowel 
 points,  proper  to  the  peculiar  name,  which  in  fact  are  not  known  to  us. 
 
 To  understand  these  peculiarities  it  is  necessary  to  know  the  following  points  : 
 
 The  peculiar  name  denotes  God,  in  the  abstract  idea,  as  He  cannot  be  under- 
 stood by  the  human  mind ;  and  applies  solely  to  his  own  Being,  without  any  relative 
 connection  whatever.  Accordingly,  the  Rabbins  expound  the  text,  "  They  shall 
 pronounce  my  name  over  the  children  of  Israel :"  (Num.  vi.  27.)  My  Name,  "  The 
 name  which  solely  relates  to  me;"  consequently,  this  name  has  no  relation  to  any 
 being  but  to  Himself  alone.  Whereas  the  designation  Elohim,  denotes  the  emana- 
 tion of  every  good  which  brings  the  Deity  into  any  relation  with  his  creatures ;  and 
 his  creative  power,  which  gave  existence  to  all  that  is.  Accordingly,  this  name  only, 
 is  used  in  the  history  of  the  creation ;  and  Avhenever  the  powers  of  creation,  as 
 evinced  in  nature,  are  mentioned  by  any  of  the  sacred  writers,  this  name  only  is 
 used,  from  its  being  in  direct  connection  with  the  act  of  creation.  Consequently, 
 whenever  the  prevailing  idea  of  the  sacred  writer  is  the  Deity  in  the  abstract,  the 
 peculiar  name  (the  Lord)  is  placed  before  Elohim  ;  but  when  the  prevailing  idea 
 refers  to  the  powers  of  creation,  Elohim  precedes  the  peculiar  name,  (the  Lord.) 
 
 For  these  reasons  no  adjective  can  ever  precede  these  names,  because  such  cannot 
 be  applied  to  the  deity  in  the  abstract;  nor  can  an  adjective  follow  the  peculiar 
 name,  except  by  means  oi  Elohim,  as  it  is  only  in  consequence  of  the  creation  that 
 God's  creatures  can  append  any  attribute  to  his  name.  Thence,  likewise,  the 
 peculiar  name  is  sometimes  punctuated  with  the  vowel  points  of  Elohim,  but  not 
 the  reverse  :  for  although  we  may,  from  the  emanations  of  his  Omnipotence,  become 
 conscious  of  his  abstract  Being,  yet  we  cannot  conceive  how  the  creative  powers 
 could  emanate  from  that  Being  who  is  altogether  abstract,  and  above  our  compre- 
 hension. 
 
 As  the  name  Elohim  thus  expresses  the  relation  between  the  Creative  power  that 
 bestows,  and  the  creatures  that  receive ;  it  is,  in  the  Hebrew,  applied  to  those  created 
 
*.      "^       :      •  -  I         VAT      T  VT   T      IT  V  JT     ^T  I'  T  ;  VJT   "  "  I    "  T         ^     V." 
 
 'r\t2r\:i  ^3  D^^^^h  eiiynyi  2^'^T'^J;  nbnmy  bnxx:  ^bn^^^  ^^3 
 
 •     :  ^-   •       y  •  AT  T    -         I  'j        ^-  :  V  v.-       ^-  T   ••   :         ^-         t  t  !••  t    t  -:  it      j"  : 
 
 6.  Dnyi  he  repented.  The  first,  and  certainly  one  of  the  strongest  instances  of 
 atithropopathic  expression,  or  the  ascribing  human  feelings  to  the  Deity  ;  and  one  to 
 which  we  must  apply  the  Talmudic  axiom  D^^<  ''31  |1CJ*?3  min  n"fl*l  the  expres- 
 sions used  in  the  Law,  are  like  the  ordinary  language  of  mankind*  "He  who 
 destroys  his  own  work  seems  to  repent  of  having  made  it."    {Aben  Ezra.) 
 
 7.  nJOnn  iy  OnSfO  both  man  atid  beast.  "  The  destruction  of  the  inferior  animals 
 necessarily  resulted  from  the  punishment  inflicted  on  man,  for  whose  sake  they  had 
 been  created,  and  on  whom  they  are  dependent."    (Rashi.) 
 
 8.  |n  favour,  kindness  freely  accorded,  and  arising  solely  from  the  will  and 
 pleasure  of  him  who  grants  it. 
 
 END  OF  SECTION    H^t^XI^ 
 
 SUPPLEMENTARY     NOTES. 
 
 Note  (a)  page  1.  D'H^S  God.  In  the  Talmud  tr.  niyinB^  ch.  nnyH  nyinty  we 
 read  "  The  names  (of  the  Deity)  which  it  is  forbidden  to  erase  are:  The  most 
 holy  name  of  the  four  letters  Yod,  He,  Vau,  He,  (the  Tetragrammaton  rendered 
 in  English  the  Lord  ;)  further.  El,  Elohim,  Eloha,  Adonai,  Ehyeh,  Shaddai, 
 Tsebaoth." 
 
 Although  there  are  thus  several  names  assigned  to  the  Deity,  there  are  two  par- 
 ticularly distinguished,  and  of  more  frequent  occurrence  in  the  Sacred  Scriptures 
 than  any  of  the  others.  These  are  the  Tetragrammaton,  also  called  K'TlSOn  DE^ 
 the  peculiar  name,  (the  Lord)  and  Elohim,  God.  Their  particular  distinction  con- 
 sists in  the  following  points  : 
 
 1.  Whenever  the  Deity  reveals  himself  to  a  prophet,  or  when  any  prophet  ad- 
 dresses the  Deity,  Ave  never  find  throughout  the  whole  of  the  sacred  Scriptures,  any 
 other  name  used  than  one  of  these  two,  or  both. 
 
 2.  These  two  names,  when  joined,  often  change  places  ;  as  sometimes  the  expres- 
 sion is.  The  Lord  God,  and  sometimes  God  the  Lord.  Of  the  first,  out  of  many 
 instances,  we  quote  Deuteronomy  iii.  24.,  "  O  Lord  God,  thou  hast  begun  to  shew 
 thy  servant  thy  greatness,  &c. ;"  and  of  the  second,  Habakkuk  iii.  19.    "  God  the 
 
 *  Vide  note  (j)  at  the  end  of  the  section. 
 
21  SUPPLEMENTARY    NOTES. 
 
 since  no  geological  difficulty  is  really  solved  by  the  proposed  departure  from  the 
 literal  sense  of  the  sacred  text,  the  rendering  DV  by  epoch  or  period,  is  alike  un- 
 tenable and  uncalled  for. 
 
 Note  (c)  page  6.  \1]}  \i  a  garden  in  Eden.  Most  of  the  various  opinions  as  to  the 
 precise  position  of  Paradise,  (and  they  are  very  numerous)  may  be  found  in  Winer's 
 Biblisches  Realworterbuch,  under  the  head  Eden,  (pag.  177  et.  seq.)  The  opinions 
 most  prevalent  are,  that  Paradise  was  situated  in  Armenia,  between  the  sources  of 
 the  Euphrates,  Tigris,  Phasis  and  Araxes.  One  opinion,  adopted  by  many,  places 
 this  first  seat  of  Adam  in  the  country,  between  Bagdad  and  Bussorah.  Philippson 
 points  to  Arabia :  and  though  no  river  of  any  magnitude  is  found  in  that  country,  he 
 is  inclined  to  consider  the  Pishon  and  Gichon,  (of  each  of  which  two  streams  it  is 
 said,  ^"1X  ?3  nX  32"lDn  which  encompasseth  the  whole  Land,)  the  first  as  the  gulf 
 of  Persia,  which,  like  a  long  arm,  winds  round  Arabia ;  and  the  second,  as  the  gulf 
 of  Arabia,  which,  in  like  manner,  winds  round  Egypt  and  Ethiopia.  Some  find 
 Eden  in  Mesopotamia,  (after  2  Kings  xix.  12.,  and  Isaiah  xxxvii.  12.)  and  some 
 place  it  in  a  valley  near  Damascus,  (after  Amos  i.  5.)  But  in  opposition  to  these 
 two  assertions,  it  has  been  pointed  out,  that  whenever  the  word  Eden  is  intended  to 
 designate  Paradise,  it  is  invariably  punctuated  \1}3  (Vide  Gen.  ii.  8.  15.,  iii.  23., 
 iv.  16.,  Isaiah  li.  3.,  Ezek.  xxviii.  13.,  xxxi.  9.,  Joel.  ii.  3.)  whereas,  in  the  texts, 
 where  the  word  Eden  is  used  to  designate  some  country  or  place  known  and  in- 
 habited, it  is  punctuated  jlj?  (Vide  the  three  texts  above  quoted.) 
 
 Note  (d)  page  6.  nynn  |*yi  and  the  tree  of  knowledge.  Much  difference  pre- 
 vails among  commentators  as  to  the  nature  of  this  tree.  Some  are  of  opinion,  that 
 the  tree  of  life,  and  of  knowledge,  are  identical.  They  render  ^y^^  |^yi  or  the 
 tree  of  knowledge.  In  support  of  their  opinion,  they  quote,  the  tree  of  life  also  in 
 the  midst  of  the  garden,  and  the  expression  which  Eve  uses  in  her  conversation 
 with  the  serpent;  but  of  the  fruit  of  the  tree  which  is  in  the  midst  of  the  garden, 
 God  hath  said,  Ye  shall  not  eat  of  it.  And  as  it  is  clear  that  she  means  the  tree 
 of  knowledge,  as  we  know  only  of  one  prohibition,  it  follows,  that  the  tree  in  the 
 midst  of  the  garden,  which  designation  alone  she  uses,  and  which  the  text  applies 
 to  the  tree  of  life,  was  at  once  the  tree  of  life,  and  of  knowledge.  This  opinion, 
 however,  is  rejected,  not  only  because  the  text  speaks  of  two  trees,  but  chiefly  be- 
 cause the  Deity  declares.  And  now  lest  he  put  forth  his  hand,  take  also  of  the  tree 
 of  life  and  live  for  ever.  Where  the  word  D  J  also,  indicates  a  tree  different  from 
 what  has  been  mentioned  in  the  preceding  part  of  the  sentence.  Great  diversity  of 
 opinion  also  prevails  as  to  the  kind  of  fruit  this  tree  bore.  Some  have  mentioned 
 wheat,  others,  the  vine,  (vide  Talmud  tr.  Sankedrin,  fol.  70,  and  Bamidbar  Rabbah, 
 fos.  170  &  238.)  Some  propose  the  fig;  others,  the  cherry;  others  again,  the  apple; 
 which  last  opinion  seems  to  prevail  in  the  western  world.  In  support  of  this  last 
 opinion,  Calmet  cites  a  version  of  Canticles,  (viii.  5.)  which  has,  "  I  awakened  thee 
 under  the  apple-tree ;  there  thy  mother  lost  her  innocence." 
 
 The  mention  of  the  tree  of  knowledge  in  this  part  of  the  text,  so  far  from  being 
 out  of  its  proper  place,  as  Eichhorn  and  later  Rationalists  contend,  when  they  tax 
 the  sacred  writer  with  want  of  plan  and  confusion  of  ideas,  is,  on  the  contrary,  the 
 most  suitable  introduction  to  the  history  of  Adam,  of  his  fall,  and  of  the  origin  of 
 evil.     First,  his  habitation  is  prepared,  and  the  rare  and  precious  objects  it  con- 
 
 VOL,    I.  G 
 
SUPPLEMENTARY    NOTES.  20 
 
 beings  also,  who,  in  virtue  of  their  official  situation,  bestow  on  others  who  receive. 
 Thence,  Angels  are  called  Elohim,  as  they  are  the  Divine  instruments  to  bestow  his 
 bounties  on  the  world.  Thence,  too,  was  that  name  applied  to  idols,  as  their  wor- 
 shippers held  them  to  be  the  dispensers  of  every  thing.  This  designation  is  also 
 extended  to  judges  or  rulers,  who  dispense  justice  to  their  inferiors.  But  whenever 
 thus  applied,  the  word  Elohim  is  always  plural ;  whereas,  when  limited  to  its 
 original  purpose,  that  of  expressing  the  proper  name  of  the  Deity,  it  is  singular. 
 Nor  does  the  plural  termination  C  im  affect  this  noun  proper,  any  more  than  it 
 does  Ephraim  or  Mitsraim,  proper  names,  which,  though  terminating  in  D''  im,  are 
 nevertheless  singular.  {Abarbanel.')  "  The  most  high  God  is  a  Being,  eternal,  infinite, 
 absolutely  perfect:  but  a  being,  however  perfect,  without  dominion  is  not  God  the 
 Ruler.  The  word  God  always  signifies  Ruler,*  but  every  ruler  is  not  God.  The 
 rule  of  a  spiritual  being  makes  him  God ;  true  rule,  a  true  God ;  the  highest  rule, 
 the  highest  God;  a  feigned  rule,  a  feigned  God."    {Sir  Isaac  Newton.') 
 
 Note  (6)  page  2.  "IdK  Dl*  One  day.  Geological  discoveries  have  induced  many 
 to  propose  rendering  the  word  DV  (yom)  epoch  or  period,  as  expressing  the  dif- 
 ferent stages  of  development  in  terrestrial  creation.  To  support  this  rendering,  they 
 quote  Exod.  xiii.  10.,  Judges  xvii.  10.,  xxi.  19.,  1  Sam.  i.  3.,  xxvii.  7.,  in  all  which 
 instances  this  word  is  used  to  express  a  period  or  definite  epoch.  Others,  reject 
 this  proposed  rendering,  and  say,  that, — without  dwelling  on  the  fact  that  in  all 
 the  texts  quoted,  the  word  invariably  used  is,  D''0"'  (yamim)  in  the  plural,  whereas, 
 here  it  is  D1^  yom  in  the  singular — the  attempt  to  render  DV  otherwise  than  day,  is 
 alike  opposed  to  the  true  sense  of  the  Scriptures  and  to  every  notion  of  natural 
 history,  of  which  science  geology  forms  a  branch.  Opposed  to  the  sense  of  the 
 Scriptures ;  for  these,  throughout  the  history  of  creation,  invariably  repeat  "  it 
 was  evening,  and  it  was  moryiing ;"  expressions  which  cannot  be  applied  to,  or  re- 
 conciled with,  the  idea  of  an  epoch  or  period  :  And,  equally  opposed  to  every  notion 
 of  natural  history  :  for  although  this  science  may  adopt  the  conclusion,  that  various 
 revolutions  or  evolutions  took  place  in  the  progressive  formation  of  terrestrial  nature, 
 and  that  every  stage  of  such  progress  had  its  own  complete  class  of  beings,  plants, 
 and  animals,  adapted  to  the  then  state  of  the  earth,  (as  has  been  demonstrated  by 
 the  examination  and  study  of  fossils ;)  it  is  certain  that  this  science  knows  nothing 
 of  any  theory  which  teaches  that,  during  one  epoch,  creative  power  was  occupied 
 with  the  progressive  formation  of  plants  only  ;  that  the  next  epoch  was  solely  de- 
 voted to  the  creation  of  the  celestial  bodies,  (during  which  period  the  plants  must 
 necessarily  again  have  perished) :  that  this  was  succeeded  by  another  epoch,  ex- 
 clusively taken  up  by  the  formation  of  aquatic  animals  and  birds,  and  that  the  last 
 epoch  should  have  produced  all  terrestrial  animals,  including  man,  although  no 
 human  remains  have  hitherto  been  discovered  among  fossils.     Therefore,  especially 
 
 *  Our  countryman  Pococke,  derives  the  word  Deus  from  the  Arabic  du,  (some- 
 times di)  which  means  Ruler.  And  in  this  sense  the  princes  are  called  gods.  (Ps. 
 Ixxxiv.  6.)  And  Moses  is  called  God  of  his  brother  Aaron  and  of  King  Pharaoh. 
 (Exod.  iv.  16.,  vii.  1.)  And  in  the  same  sense,  the  souls  of  departed  princes  were 
 called  gods  by  gentile  nations,  but  falsely,  from  Avant  of  dominion."  {Note  of 
 Sir  Isaac  Newton.) 
 
23  ISUPPLEMENTARY    NOTES. 
 
 source  among  the  snow-clad  mountains  of  lesser  Thibet,  takes  its  course  in  a  north- 
 ■western  direction,  through  the  Alpine  regions  oi  Budzakshan,  Chotlan  and  Wachsi, 
 ■where  it  receives  five  large  tributary  streams,  and  is  by  the  natives  called,  Koksha. 
 It  then,  by  the  name  of  Amu  or  Amu-darga,  takes  its  course  towards  Carisme,  a 
 province  on  the  south-east  of  the  Caspian  sea.  Here  it  divides  into  several  branches, 
 of  which  some  fall  into  the  Caspian  sea,  and  others  into  the  lake  Aral,  while  some 
 are  lost  in  the  sands.  The  Chidekel  is  the  well  known  Tigris,  which  by  the  Syrians 
 is  called  Z>t^;a,  and  by  the  Kx&hs,  Didshlat ;  and  Ph'rat,  is  to  this  day  the  name 
 which  the  Orientals  give  to  the  River  Euphrates.  (E.  F.  K.  Roseumuller.) 
 
 Note  (/)  page  8.  n'?13  B'dolach.  Sept.  avOpa^  Carbuncle,  a  name  given  by 
 the  ancients  to  a  sparkling  ruby-coloured  stone.  Mendelssohn  in  his  text  has,  das 
 Erzt  B'dolach,  the  ore  B'dolach;  but  in  the  11X2  (notes  to  Mendelssohn's  transla- 
 tion) it  is  said  to  be  a  precious  stone  of  small  size,  used  for  bracelets,  but  the  name 
 and  colour  of  the  stone  are  not  mentioned.  Aben  Ezra  thinks  rhl2  is  the  pearl, 
 and  refers  to  the  description  of  the  Mannah,  (Numb.  xi.  7.)  which  is  there  said 
 to  be  of  the  appearattce  of  B'dolach,  whilst  elsewhere,  (Exod.  xvi.  14.  31.)  it  is 
 more  minutely  described  as  small,  round,  and  white,  which  corresponds  to  the 
 pearl :  this  opinion  has  been  adopted  by  Bochart.  Some  propose  to  read  7^3  tin, 
 the  best  kind  of  which  is  found  in  Malacca.  J.  G.  Hasse,  who  labours  hard  to 
 prove  that  Eden  was  situated  on  the  shores  of  the  Baltic  sea(!)  in  the  kingdom  of 
 Prussia,  contends  that  B'dolach  is  Amher :  while  others  are  of  opinion,  that  it  is 
 Bdellium,  BboXxov,  a  kind  of  gum-resin,  famous  for  its  medical  virtues,  and  highly 
 esteemed  by  the  ancients,  who  used  it  as  incense  on  account  of  its  odoriferous  qualities. 
 
 Note  ig)  page  11.  Hin  Chavah.  On  attentive  consideration,  this  passage  sug- 
 gests the  question,  Why  does  Adam  give  his  wife  a  name  different  from  that  wliich 
 she  already  bore?*  What  connexion  has  this  new  name  with  the  events  narrated  ? 
 In  what  sense  are  we  to  understand  the  expression  "  she  was  become  the  mother 
 of  all  living  V  And  lastly,  why  does  not  Adam  also  assume  a  new  name,  the  father 
 of  all  living  f  In  order  to  solve  these  questions  it  is  necessary  to  bear  in  mind  the 
 entire  connexion  of  the  history,  and  the  state  of  our  first  parents  before  they  were 
 beguiled  by  the  serpent.  The  Scriptures  tell  us  they  were  naked,  but  7iot  ashamed  ; 
 this  was  a  state  of  perfect  innocence.  They  knew  no  passion,  not  even  that  of  the 
 sex.  But  the  first  effect  of  the  forbidden  fruit  was,  to  make  them  know  and  indulge 
 that  passion,  and  experience  the  feeling  of  shame  which  attends  it:  thence  the  con- 
 ception of  Cayin,  the  child  of  suffering  and  of  sorrow.  Thus  the  effects  of  the  divine 
 denunciation  were  directly  felt  by  Chavah :  and  amidst  her  pains  Adam  naturally 
 sought  to  console  her  by  saying,  "  Submit  to  thy  sufferings  with  resignation,  and 
 remember  that  thereby  thou  art  becoming  the  mother  of  all  living  (nin  vivifying), 
 bestowing  existence  on  all  human  beings  to  come,  which  gives  thee  some  resem- 
 blance to  God."  But  as  Adam  did  not  endure  such  pains,  he  did  not  require  the 
 same  consolation. 
 
 We  may  here  mention,  that  in  common  with  all  other  Jewish  translators,  whose 
 versions  were  made  from  the  Hebrew  text,  we  do  not  translate  or  alter  any  proper 
 names  of  persons,  cities  and  countries,  but  give  them  as  close  to  the  pronunciation 
 of  the  original  as  it  is  possible  for  us  to  express  in  roman  type.     It  must,  however, 
 
 *  nCJ\X  Isha. 
 
SUPPLEMENTARY    NOTES.  22 
 
 tains  are  mentioned.  Then  the  prohibition  is  given,  and  free  will,  together  -with  its 
 concomitant  responsibility,  are  assigned  to  him.  He  is  then  made  to  perceive  that 
 he  is  alone  and  in  want  of  a  suitable  mate  ;  for  this  purpose,  the  animals  are  brought 
 before  him,  and  their  formation  briefly  noticed.  He  then  falls  asleep,  his  mate  is 
 formed  and  brought  to  him.  Thus  every  thing  is  gradually  and  progressively  pre- 
 pared for  the  climax,  the  temptation  and  fall,  with  its  consequences ;  shame,  the  first 
 departure  from  a  state  of  instinct  and  nature;  and  fear,  the  first  indication  of  a  state 
 of  wrong. 
 
 Traces  of  this  history  of  the  fall  of  man  are  to  be  found  in  the  mythology  of  most 
 ancient  nations ;  for  a  full  account  of  which,  see  Winer's  Biblisches  Realworterbuch, 
 (p.  98  et  seq.)  The  Zend  mythology  has  its  tree  Horn,  the  juice  of  which  renders  im- 
 mortal ;  but  Ahriman,  in  the  shape  of  a  serpent,  takes  possession  of  the  tree  and 
 persuades  mankind  that  he  is  the  origin  of  good  :  Man  Avorships  him,  and  thereby 
 loses  the  happiness  and  purity  of  his  soul.  We  are  induced  to  mention  this  legend, 
 because  some  of  the  German  Rationalists  have  been  irrational  enough  to  discover 
 the  name  Ahriman  in  the  epithet  D1"iy  Arum,  (subtile)  which  the  sacred  text 
 applies  to  the  serpent.  What  possible  sense  the  text  could  bear,  if  it  were  rendered, 
 the  serpent  was  Ahriman  of  all  the  beasts  of  the  field,  it  is  for  these  sapient 
 Rationalists  to  explain. 
 
 Note  (e)  page  7.  p^''D.  Pishon.  The  same  difference  of  opinion  which  prevails 
 respecting  the  precise  site  of  Eden,  is  also  entertained  by  the  learned,  respecting 
 the  four  rivers  of  Paradise,  which  are  so  closely  connected  with  the  former  question, 
 that  if  these  rivers  couH  be  identified,  the  locality  of  Eden  might  be  looked  upon 
 as  determined.  According  to  Nachmanides,  R.  Saadias  Gaoti,  and  Rashi,  who 
 does  not  identify  the  other  rivers,  the  Pishon  is  the  Nile;  but  this  opinion  is 
 objected  to,  because  Egypt  produces  no  gold.  Abarbanel  states,  that  in  his  time, 
 the  Pishon  was  said  to  be  the  Ganges.  (''pJXJ)  Gichon,  the  Nile  in  Ethiopia  and 
 Egypt;  Chidekel,  the  Tigris,  in  Armenia  and  Syria,  and  Ph'rat,  the  Euphrates, 
 in  Babylonia.  Bussman  finds  the  Pishon  in  the  Besynga  of  Ptolomy,  (at  present 
 called  Pegu  or  Iravaddy)  in  the  kingdom  oiAva,  which  he  identifies  with  the  land  of 
 Chavilah  ;  the  Gichon  he  finds  in  the  Ganges,  the  land  of  CmsA  being  i/jwrfos^aw; 
 Chidekel  being  the  Indus,  {Hind,  Hidd,)  which  watered  the  eastern  frontiers  of  the 
 Assyrian  monarchy,  at  the  time  of  its  greatest  extension ;  and  Ph'rat  being  the 
 Euplirates.  The  opinion  of  Philippson  has  already  been  stated.  (Vide  note  (c).) 
 Some  are  of  opinion,  that  the  Pishon  is  the  westernmost  channel  by  which  the 
 Shat-ul-Arab  (the  single  stream,  which  is  formed  by  the  confluence  of  the  Tigris 
 and  Euphrates,  and  which  afterwards  divides,  to  enter  the  gulf  of  Persia),  falls  into 
 the  gidf;  and  that  the  Gichon  is  the  easternmost  channel  by  which  the  re-divided 
 stream  discharges  itself.  According  to  this  opinion,  the  land  of  Chavilah  is  supposed 
 to  be  the  eastern  tract  of  Arabia,  lying  near,  and  on  the  head  of,  the  Persian  gulf. 
 According  to  the  best  authority,  Pishon  is  the  Phasis,  which,  having  its  source  on 
 the  Caucasian  mount  Soani,  takes  its  course  westward,  and  passing  through  Iberia, 
 falls  into  the  Black  Sea :  the  lower  part  of  this  river  is  still  called  Pehas  by  the 
 Iberians,  and  Phash  by  the  Persians  and  Turks.  The  land  of  Chavilah  is  the 
 ancient  Colchis,  wliich  in  the  oldest  times  was  celebrated  for  its  great  abundance  of 
 gold.  The  Argonauts  ascended  the  river  Pishon,  to  arrive  at  the  golden  fleece. 
 The  Gichon  is  the  Oxus,  called  Dshihun,  by  the  Arabs  and  Persians.     It  has  its 
 
25  SUPPLEMENTARY    NOTES, 
 
 •we  have  no  idea  of  the  mode  in  which  the  all-wise  God  perceives  and  understands 
 all  things.  He  is  altogether  without  body  or  figure,  and  thence,  can  neither  be 
 seen,  heard,  touched,  nor  worshipped,  ander  the  likeness  of  any  corporeal  thing. 
 "We  have  ideas  of  his  attributes,  but  we  know  nothing  of  the  substance  of  anything. 
 We  see  only  the  figures  and  colours  of  bodies,  we  hear  only  sounds,  we  touch  only 
 external  surfaces,  we  smell  only  odours,  and  taste  tastes :  We  can  perceive  the 
 inmost  substance  by  no  sense,  by  no  reflected  action ;  much  less  can  we  have  an 
 idea  of  the  substance  of  God;  Him,  we  know  only  by  his  properties  and  attributes, 
 and  by  the  most  wise  and  excellent  structure  and  final  cause  of  things,  *  *  *  ♦ 
 But  God  is  said,  allegorically,  to  see,  hear,  speak,  laugh,  love,  hate,  desire,  give, 
 receive,  rejoice,  be  made  angry,  fight,  work,  build  and  construct.  For  every  ex- 
 pression concerning  God  is  drawn  from  human  affairs,  by  a  certain  figure  of  simili- 
 tude, not  perfect  indeed,  but  something  like."    (5'jr  Isaac  Newton.) 
 
 PRECEPT  CONTAINED  IN  THIS  SECTION. 
 
 Be  fruitful  and  multiply,  ^c  An  affirmative  precept  enjoining  the  propagation 
 of  the  human  species.  As  it  was  the  aim  and  intention  of  the  Almighty  in  the  creation 
 of  man,  that  the  luiman  race  should  populate  the  whole  habitable  globe,  (as  appears 
 from  Isaiah  xlv.  18.  "  He  created  it  not  in  vain,  he  formed  it  to  he  inhabited,") 
 and  as  the  law  and  its  performance  is  based  on  the  existence  of  a  state  of  society, 
 the  importance  of  this  commandment  must,  at  once,  be  apparent. 
 
 The  Rabbinical  explanation  and  amplification  of  this  precept  are  contained  in  the 
 Talmud,  D''Si'J  ITD  or  Division  of  the  Mishna  and  Gemarrah,  containing  the  laws 
 of  marriage,  divorce,  &c. ;  Maimonides,  Yad  Hachazaka,  vol.  ii. ;  and  Shulchan 
 Aruch,  vol.  iii.  Maimonides  does  not,  however,  derive  this  commandment  from 
 our  text,  (which  he  considers  intended  only  as  a  blessing  on  the  human  race,  and  not 
 as  a  positive  command,)  but  from  ix.  7.,  where  Noach  and  his  sons  are  addressed  in 
 nearly  the  same  words.  But,  none  of  the  Jewish  commentators  and  theologians 
 have  adopted  this  opinion  of  Maimonides,  which  to  us  also,  appears  unfounded;  for 
 as  the  expression  to  Noach  is  only  a  repetition  of  the  words  of  our  text,  and  may 
 therefore,  likewise  be  explained  as  intended  for  a  blessing,  and  not  a  precept ; 
 it  follows,  that  if  any  such  precept  does  at  all  exist  in  the  law,  (and  Maimonides 
 admits  its  existence,)  it  is  surely  most  proper  to  derive  it  from  our  text,  which  contains 
 the  first  expression  of  God's  will. 
 
 The  necessity  for  this  commandment  has  been  questioned.  It  has  been  urged, 
 that  since  the  propagation  of  the  species  is  secured  by  the  inherent  desire  of  man, 
 there  could  be  no  more  reason  for  making  this  the  subject  of  a  divine  -precept,  than 
 the  acts  of  eating  or  drinking,  «&c.,  which,  as  the  nature  of  man  sufficiently  impels 
 him  to  eat  when  he  is  hungry,  &c,,  are  no  where  commanded  ;  although  these  acts 
 are  also  indispensable  for  the  preservation  and  existence  of  mankind.  The  solution 
 of  this  apparent  difficulty  appears  to  us  to  consist  in  the  fact,  that  upon  mature 
 consideration  of  the  text,  it  will  be  found,  the  intention  of  the  command,  (for  such 
 we  consider  it)  is  not  so  much  for  the  purpose  of  enjoining  the  act  of  propaga- 
 tion, as  of  regulating  that  natural  impulse,  and  directing  it  in  a  proper  channel;  viz. 
 the  prohibition  of  lust  and  all  unnatural  gratifications,  and  the  institution  of  marriage, 
 by  which  means  only,  the  aim  of  the  Precept,  which  is,  the  propagation  and  perma- 
 nency of  the  human  race,  can  be  properly  effected. 
 
SUPPLEMENTARY    NOTES.  24 
 
 be  borne  in  mind,  that  the  vowel  a  must  be  pronounced  as  in  father ;  the  e  as  in 
 met;  the  i  as  in  mint;  the  «  like  the  double  o  in  otoom.  Th  n  is  represented  by  ch; 
 ■which  must,  however,  be  pronounced  with  a  guttural  sound,  like  the  word  acht,  in 
 German,  or  loch  in  Scotch.  The  y  we  give  by  aa  at  the  beginning,  or  in  the  middle  ; 
 and  by  ng  at  the  end  of  a  word.  A  careful  observance  of  these  rules  will  enable 
 the  English  reader  to  pronounce  our  spelling  of  Scriptural  names,  as  close  to  the 
 true  Hebrew  as  possible. 
 
 Note  (A)  page  12.  T\^^  N?  he  had  not  regard.  Various  opinions  are  advanced 
 respecting  the  cause,  why  the  Lord  had  no  regard  to  Cayin's  ofiering.  Some  hold 
 that  it  was  rejected,  because  it  was  bloodless.  This,  however,  is  opposed  by  those 
 who  say  that  Hebel's  offering  was  also  bloodless,  and  that  man,  who  had  not  yet 
 obtained  permission  to  feed  on  animals,  had  also  not  permission  to  slay  them  :  And 
 by  others,  who  say,  that  bloodless  offerings  having  been  also  appointed  by  the  Levi- 
 tical  law,*  they  could  not,  in  themselves,  have  afforded  the  reason  why  they  should 
 have  been  rejected,  particularly  as  the  offering  of  the  two  brothers  was  voluntary, 
 and  its  nature  infringed  on  no  given  precept.  Others  maintain,  that  Cayin  brought 
 an  unworthy  offering:  for,  whereas,  Hebel  brought  the  best  in  his  possession, 
 the  firstlings  ofhisjlock,  and  of  the  fat  thereof,  Cayin,  so  far  from  bringing  the  best 
 fruit  of  stately  trees,  thought  that  the  fruit  of  the  ground,  herbs  or  shrubs,  were 
 sufficiently  good.  This  opinion,  however,  is  rejected  by  others,  who  say  that  both 
 the  brothers  offered  the  first  fruits  of  their  labour ;  each  according  to  the  occupation 
 he  followed.  Hebel  offered  the  firstlings  of  his  flock  ;  and  Cayin,  whose  occupation 
 was  agriculture,  offered  the  first  fruits  of  his  harvest ;  and  as  it  required  infinitely 
 more  care  and  labour  on  the  part  of  Cayin  before  he  could  bring  his  offering, 
 than  Hebel  required  for  his,  Cayin's  offering  was,  in  reality,  the  most  worthy,  be- 
 cause obtained  at  the  greatest  cost.  Its  rejection  must  therefore  have  been,  owing 
 to  some  other  cause.  "  When  Cayin  found  that  Adam  abstained  from  eating  the 
 flesh  of  animals,  and  like  them,  fed  upon  fruits  and  herbs  only,  he  (Cayin)  came 
 to  the  conclusion,  that  man  and  beast  are  alike ;  and  that  the  former  has  no  su- 
 periority over  the  latter.  This  first  error,  confirmed  by  the  impure  inclinations 
 of  his  heart,  led  him  to  the  commission  of  many  others.  When,  therefore,  he 
 presented  his  offering,  he  abstained  from  sacrificing  an  animal,  which  he  did 
 not  think  himself  warranted  to  kill,  as,  according  to  his  opinion,  he  was  nowise 
 superior  to  the  brute.  A  sacrifice  presented  with  ideas,  so  degrading  to  human 
 dignity,  so  destructive  of  virtue,  morality  and  religion,  could  not  be  acceptable  to 
 the  Deity,  who,  therefore,  had  no  regard  to  it.  {R' Joseph  Alio.)  We  agree  with 
 the  last  learned  commentator,  that  it  was  the  frame  of  mind  in  which  Cayin  pre- 
 sented his  offering,  that  caused  it  to  be  rejected,  and  not  any  disqualification  inherent 
 in  the  offering  itself.  (Comp.  Is.  i.  1 — 15.,  Jerem.  vii.  21 — 29.,  Ps.  1,  7 — 15.,  li. 
 18.,  19.)  The  spot  on  which  Cayin  is  said  to  have  murdered  his  brother,  and  near 
 it  Hebel's  tomb,  is  yet  shown  at  some  distance  from  Damascus :  and  it  is  from  the 
 crime  there  committed,  that  Philo  seeks  to  derive  the  name  of  this  city,  pK^'DT  (or 
 more  properly  pK^rDT  or  ^ov   aifiuTos   (p7\7]/.ia.) 
 
 Note  («■)  page  19.  Dn3''1  he  repented.     "  As  a  blind  man  has  no  idea  of  colour,  so 
 
 *  nn3D  (such  as  the  offering,  both  of  Cayin  and  of  Hebel,  are  called  in  our  text). 
 Levit.  ii.  1.  4.  5.  7.  14.,  and  nStOn  Sin  offering.    Levit.  vii.  11. 
 
26  GENESIS    VI. 
 
 9.  These  are  the  descendants  of  Noach;  Noach,  a  righteous 
 man,  was  perfect  among  his  generation  -,  Noach  walked  with  God. 
 
 10.  Noach  begat  three  sons  Shem,  Cham,  and  Yapheth. 
 
 1 1 .  Now  the  earth  was  corrupt  before  God ;  for  the  earth  was 
 filled  with  violence. 
 
 12.  God  looked  upon  the  earth,  and  behold  it  was  corrupt: 
 for  aU  flesh  had  corrupted  its  way  upon  the  earth. 
 
 13.  Then  God  said  unto  Noach,  The  end  of  all  flesh  is  come 
 before  me ;  for  the  earth  is  filled  with  violence  through  them : 
 and  behold,  I  will  destroy  \k\.Q.vi\  from  the  earth. 
 
 14.  Make  thee  an  ark  of  Gophcr-wood  :  chambers  shalt  thou 
 make  in  the  ark,  and  shalt  pitch  it  within  and  mthout  with  pitch. 
 
 15.  And  thus  shalt  thou  make  it,  the  length  of  the  ark  thi-ee 
 hundred  cubits,  the  breadth  of  it  fifty  cubits,  and  the  height  of  it 
 thirty  cubits. 
 
 14.  "1?  TW\I  make  thee,  for  thy  own  safety  and  preservation.  T\ir\  an  Ark  of.  Ac- 
 cording to  the  text,  this  ark  was  a  square  box  or  house,  three  stories  high,  divided 
 into  chambers,  with  an  oblique  roof,  a  doorway  and  aperture  to  admit  the  light;  but 
 without  helm  or  sails,  as  it  was  only  intended  to  resist  the  pressure  of  the  waves  and 
 to  float  on  them.  For  this  purpose,  it  was  made  of  the  strongest  wood,  and  coated 
 with  tar,  inside  and  out.  "ID3  ''^J?  Gopher  wood.  Onkelos  renders  it  Dlllp  Cadros  ; 
 perhaps  he  meant  the  cedar  tree.  The  general  opinion,  however,  is,  that  Gopher, 
 a  name  which  does  not  again  appear  in  the  sacred  Scriptures,  is  a  kind  of  Cypress, 
 (probably  the  Cupressus  semper  virens.)  This  opinion  is  founded  on  the  similarity  of 
 the  root  "IQJ  with  X^'^^P  {'■<^<^os  is  only  affix;)  also  on  the  nature  of  the  wood 
 indicated  by  this  name,  which  must  be  of  a  resinous  kind :  (The  affinity  of  the 
 words  "123  Copher  pitch,  n^lQJ  Gophrith  sulphur,  and  "IDJ  Gopher,  exists  in 
 signification  as  well  as  in  sound.)  And  lastly,  on  the  wide  spread  fame  of  the 
 Cypress,  for  hardness,  durability  and  resistance  against  those  injuries  to  which 
 other  kinds  of  wood  are  subject ;  which  caused  it  to  be  employed,  in  the  construction  of 
 coffins,  among  the  Athenians,  and  of  mummy  cases  among  the  Egyptians.  123  pitch, 
 probably  bitumen,  the  substance  of  all  others,  best  adapted  to  exclude  the  water 
 and  repel  the  injuries  of  worms.  "  All  translators  render  *123  hy  pitch  or  bitumen, 
 and  turn  "123  into  a  denominative  verb ;  but  this  they  do  by  inference  rather  than 
 from  reasons  of  etymology  ;  for  this  root  with  all  its  derivatives,  always,  literally  as 
 well  as  figuratively,  signifies  to  cover,  and  cover.  That  which  we  call  pitch  or 
 bitumen,  is  in  Hebrew  called  "iDn  or  n2T.  We  must  bear  in  mind  that  in  chap, 
 viii.  13.,  the  cover  of  the  ark  is  spoken  of,  as  if  it  had  already  previously  been  men- 
 tioned. It  is  there  designated  by  the  word  nD30  from  the  root  HDD  to  cover, 
 which  is  synonymous  with  *12D."    (Frank.) 
 
 15.  nriN  riK^yn  "l^X  ntl  A7id  thus  shalt  thou  make  it.     See  note  (a)  at  the  end 
 of  the  Section. 
 
ni         S         D         £3 
 
 V       v:  T               V  AT         1   :  VT  T  •<•     T     I       J-  -              ^-  -          -                 J  :        I           v   •'<: 
 
 V   :  ^T           V  «.■•              V            f,-    r  jT  :  -  V            :■      j-                            -    i        |  v    -    :  >• 
 
 IT    T  I  -.-vT    T  J--   r     •  -           /,•  v:  IT       J"    :    •  )     vvt  t            y  t      •   -                                vit 
 
 i>T     T  T               !•  :      •           r              T  AT  :  •  j-    ■    :      P  vvt    t               v            ;>•        v:              :i~ 
 
 <,T       •   :      -      J-  :   V   :  a'-'    "  :   ■  vt   t      |     vjt   t  jt  :   it        r        -  t    :         jt  t     t 
 
 niJ^D  sj^Ssr  nnx  nb^n  *i^5<  nn  15    :  1333  r^irDi:!)  n^!i2D  nni^ 
 
 IT  T    J  I  \.T    -  y  ;  t     :     T  T     -  ^•      •  -:  t    ••   -         I    v  <  t    - 
 
 Ch.  VI.  9.  m?in  n?X  these  are  the  descendants.  This  expression  is  generally 
 used  to  introduce  some  remarkable  epoch,  or  the  history  of  some  leading  character, 
 ni  Noach.  The  sacred  historian,  having  stated  in  general  terms,  that  this  patriarch 
 hAd.  found  favour  in  the  eyes  of  the  Lord,  novf  proceeds  to  enumerate  the  moral 
 qualities  which  obtained  that  favour  for  Noach.  pH^  ti^'^X  a  righteous  man,  indi- 
 cating his  rigid  justice  towards  others  ;  D''Dn  perfect,  indicating  the  general  purity 
 of  his  character.  Vrm^  among  Ms  generation.  "Some  consider  this  expression 
 as  a  high  tribute  of  praise  to  Noach's  moral  worth,  inasmuch  as  he  was  not  cor- 
 rupted by  the  sinful  example  of  a  perverse  generation,  but  preserved  his  faithfulness 
 to  God,  although  alone  and  encouraged  by  no  good  man.  Others,  oil  the  contrary, 
 consider  the  expression  Vn"l13  among  his  generation,  as  derogatory  to  his  character, 
 and  contend  that  he  was  righteous  and  perfect  only  among  his  own  generation, 
 and  as  compared  to  the  corrupt  multitude  which  then  filled  the  earth ;  whereas, 
 had  he  lived  in  the  days  of  Abraham,  he  would  not  have  been  distinguished  above 
 other  men."  (Rashi.)  n3  "l^nnn  D^■^?K^  ON  Noach  walked  with  God.  Onkelos 
 adds,  "m  Nn?m3  i7i  the  fear  of  the  Lord,  indicating  that  Noach's  virtue  was  the 
 offspring  of  piety  or  devotion  to  God.  "  The  name  113  Noach,  is  three  times  repeated 
 in  this  verse,  and  no  pronoun  is  made  use  of;  an  hebraism  considered  as  particu- 
 larly euphonius,  and  a  more  extended  instance  of  which,  we  find  in  Num.  viii.  19., 
 where  the  name  Israel  is  five  times  repeated  in  one  verse."    (Cahen.) 
 
 11.  f\iiT\  The  earth,  for  the  human  race.  (Comp.  Gen.  xli.  57.)  D^^!?X  ''3£3^ 
 before  God.  Some  apply  this  expression  to  sins  committed  against  God,  and  the 
 next,  DDH  ^INH  N?>Dni  the  earth  was  filled  with  violence  to  crimes  committed 
 against  their  fellow  men.  DDFI  violence,  oppression,  rapine,  and  forcibly  taking 
 wives  from  their  husbands.    (^Mendelssohn.') 
 
 13.  vp  the  end.  Some  derive  it  from  the  root  ^^p  to  cut  off,  and  render  it,  the 
 destruction.  "It^i  ?3  all  flesh,  mankind,  and  also  all  the  inferior  animals  who  must 
 share  the  same  fate.  ''3Q?  N3  is  come  before  me,  has  been  determined  on  by  me. 
 yM^T\  nX  the  earth,  as  if  the  text  had,  from  the  earth.  (Comp.  Gen.  iv.  1.,  Exod. 
 ix.  29.)  Others  read,  with  the  earth.  (Comp.  infra,  xxxvii.  2.)  Aquila  invariably 
 renders  HK  by  (^vv  with. 
 
27  GENESIS    VI. 
 
 16.  A  transparency  thou  shalt  make  to  the  ark;  and  to  a  cubit 
 shalt  thou  reduce  it  at  the  top ;  and  the  door-way  of  the  ark  shalt 
 thou  place  in  the  side  thereof:  with  lower,  second,  and  third  stories 
 shalt  thou  make  it. 
 
 17.  And  I,  behold  I,  do  bring  the  deluge  o/"  waters  upon  the 
 earth  to  destroy  all  flesh,  wherein  is  breath  of  life,  from  under  the 
 heaven  :  all  that  is  on  the  earth  shall  perish. 
 
 18.  But  with  thee  will  I  establish  my  Covenant :  thou  shalt 
 come  into  the  ark ;  thou,  thy  sons,  thy  wife,  and  thy  sons'  wives 
 with  thee : 
 
 19.  And  of  every  living  thing  of  all  flesh,  two  of  every  sort 
 shalt  thou  bring  into  the  ark,  to  keep  alive  with  thee  :  male  and 
 female  shall  they  be. 
 
 20.  Of  bii-ds  after  their  kind,  and  of  cattle  after  their  kind,  of 
 every  reptile  of  the  ground  after  its  kind  :  two  of  every  sort  shall 
 come  unto  thee,  to  keep  them  alive. 
 
 21.  And  do  thou  take  unto  thee  of  all  food  that  is  eaten;  thou 
 shalt  gather  it  to  thee :  it  shall  be  for  sustenance  for  thee,  and 
 for  them. 
 
 22.  Thus  did  Noach ;  according  to  all  that  God  had  commanded 
 him,  so  did  he. 
 
 Ch.  VII.  1.  The  Lord  said  unto  Noach,  come  thou  and  all  thy 
 house  into  the  ark :  for  thee  have  I  seen  righteous  before  me 
 among  this  generation. 
 
 2.  Of  every  clean  beast  thou  shalt  take  to  thee  seven  pairs,  each 
 male  with  his  female :  and  of  beasts  that  are  not  clean  two,  the 
 male  and  his  female. 
 
 fish  of  the  sea.  {Aben  Ezra.)  '^vN  1N3''  shall  come  unto  thee.  "  This  explains  how 
 the  divine  command  in  the  preceding  verse  n2nn  ?N  ^<*3^  shalt  thou  bring  mto 
 the  ark,  could  he  executed  by  Noach.  Every  animal  would  of  its  own  accord  come 
 to  Noach;  and  when  they  did  come,  he  was  directed  not  to  abandon  them,  but  to 
 bring  them  with  him  into  the  ark,  there  to  preserve  them."    {Aben  Ezra.) 
 
 21.  DTIPX  inX  nix  "IK*X  ?D3.  According  to  all  that  God  had  co7nmanded  him. 
 He  constructed  the  ark,  and  laid  in  store  of  provisions. 
 
 Ch.  VII.  1.  "r\  nOS''1  The  Lord  said.  The  Samaritan  text  has,  D*n'?N  lOK^I 
 God  said. 
 
 2.  niintin  nonn  730  of  every  clean  beast.  "  Of  such  as  at  a  later  period 
 would  be  considered  as  clean  by  the  house  of  Israel."  (Rashi.)  "  It  is  natural  to 
 make  a  distinction  between  animals,  proper  to  be  offered  as  a  sacrifice  to  the  Deity, 
 
 VOL.    I.  H 
 
vTJ-:  >T  T     (/,T  •  i  -:  1-  :  v.t   •■   -  v  ^-     t         ^     •         -i-  :  t     t  t    r         -    t 
 
 n^D^NH  ton  hbt2  nrx:S  ri;bn!in-p!)  iny^:S  eiijrnx:  20    *  vn^ 
 
 vT    T  -;  IT  V  >•/  J   •  T     •  :  T  ••    ;  -     I   •  ■■    •   :  I  '^i  T  I"  I  :  r 
 
 '^212  'JjS-np  nn«i  21    ♦  nrnnS  -fi^S^^  ^xa^  hbt2  n'^^  )T}y^h 
 
 T   •  I  :  )-  jT   -   :  I  -:  r   :         J  i.v   ■■  v  t         s   •  -i-  :  a"     •    : 
 
 '^-v.-  IT   :    T   :         vv   T   :    i)  :  /t  t   :      )  av   ■•     <.t   :   -    it   :         ••   t  r-       jv     -:  t   -:  i- 
 
 '3*^       :  nbj;  p  D^ri'px  1n^:  ni^  n^^c  '^is  m 
 
 it   i^t    !>•■  V       v:         J  ^t-  V     -:  :       "  a 
 
 "-n^xn  ^nx-^3  n:inn-Sj^  ^n^!i-':'D"i  ^n^^-^^^  niS  nin^  n^DN-n  i 
 
 •     J      T    ^)     :   1         ,-  AT  ••   -  V      v)    :     I"  t    :         /t    -  i  -      :  t       :  v        <:  - 
 
 nyasr  ^^-ni-pri  nhin^n  ngn^n  1  S^d  2  :  n-in  nn^5  t:i3^  p'":!^ 
 ^\^^  D\:3SJ'  m  riinp  ih  ^m  nferi5n-|0i  wh]  ^'h  njn^ 
 
 16.  inV  transparency,  as  if  HHT  shining ;  the  means  of  admitting  light  and  ex- 
 cluding the  water.  (Comp.  infra,  viii.  6.  n^n  window,  which  evidently  refers  to 
 the  present  text.)  The  Sept.  appear  to  have  read  ")J?V  diminution,  as  they  render 
 it  by  Eviavvar^wv  to  lessen  upwards.  "  The  word  "IH^  tratisparenct/,  must  be 
 considered  as  collective,  and  not  merely  as  signifying  one  window,  but  generally,  as 
 the  arrangement  for  admitting  light.  The  words  of  the  next  sentence  but  one,  the 
 doorway  shalt  thou  place  in  the  side  thereof,  naturally  connect  the  transparency 
 with  the  top,  in  the  intermediate  sentence,  because,  it  was  necessary,  in  order  to 
 prevent  the  waves  from  breaking  in,  that  the  IH^  should  be  high;  especially  as  a 
 vessel  of  such  immense  bulk  as  the  ark,  must  necessarily  go  very  deep  in  the 
 water."    {Philippson.) 
 
 17.  ?13JDn  the  deluge.  Some  derive  this  word  from  ??3  to  confound,  others, 
 from  PT  to  flow,  or  violent  rain.  (Gesenius.)  Others,  from  ?33  sinking,  destruc- 
 tion. (Frank.)  Others,  from  723  rain.  (Comp.  Job.  xxxviii.  37.  v33.)  It  is 
 only  used  in  the  history  of  the  great  deluge,  and  once  by  the  Psalmist,  (xxix.  10.) 
 when  describing  the  Omnipotence  of  God. 
 
 18.  ''TT'lll  my  covenant.  That  Noach  and  his  household  should  not  perish  midst 
 the  general  destruction  of  mankind.  (Abe7i  Ezra.)  For  the  true  meaning  of  the 
 word  nnn  covenant,  which  is  here  used  for  the  first  time,  but  it  is  of  frequent  re- 
 currence in  the  sacred  Scriptures,  vide  note  (6)  at  the  end  of  the  Section. 
 
 20.  nonsn  K'OI  reptHe  of  the  ground,  to  the  exclusion  of  aquatic  animals,  who 
 are  also  called  Ci'tDI  reptile,  and  "^2  Jiesh.  Comp.  Genes,  i.  21.  DK'Din  and 
 Numb.  xi.  21.  22.,  DH*?  JflX  "^1^2  I  will  give  them  flesh,  and  DTI  '•JT  ^53  all  the 
 
28  GENESIS      VII. 
 
 3.  Of  birds  of  the  air  also  seven  pairs,  male  and  female ;  to  pre- 
 serve seed  upon  the  face  of  all  the  earth : 
 
 4.  For,  seven  days  hence,  I  will  cause  it  to  rain  upon  the  earth 
 forty  days  and  forty  nights :  and  I  will  cxtu-pate  every  being  that 
 I  have  made,  from  off  the  face  of  the  earth. 
 
 5.  Noach  did  according  to  all  that  the  Lord  had  commanded  him. 
 
 6.  And  Noach  was  six  hundred  years  old  when  the  deluge  of 
 waters  came  upon  the  earth. 
 
 7.  Then  went  Noach,  and  his  sons,  his  wife,  and  his  sons'  wives 
 with  him,  into  the  ark,  because  of  the  waters  of  the  deluge. 
 
 8.  Of  clean  beasts,  and  of  beasts  that  are  not  clean,  and  of  bu"ds, 
 and  of  every  reptile  that  creepeth  upon  the  earth, 
 
 9.  Two  and  two  came  unto  Noach  into  the  ark,  male  and  female, 
 as  God  had  commanded  Noach. 
 
 10.  And  it  came  to  pass  after  the  seven  days,  that  the  waters  of 
 the  deluge  came  upon  the  earth. 
 
 11 .  In  the  six  hundredth  year  of  Noah's  life,  in  the  second  month, 
 
 it  is  evident  that  the  repetition  is  necessary.  In  the  former  passage,  it  attests  Noach 
 having  constructed  the  ark  and  laid  in  store  of  provisions,  as  he  had  been  directed  ; 
 and  here  it  records  his  final  act  of  obedience,  that  he  and  his  household  entered 
 the  ark. 
 
 9.  D''3{J'  D''iB'  two  and  two.  "  When  two  nouns  are  thus  repeated,  one  is  often 
 used  instead  of  the  distributive  adjective."  {Buxtorf.)  "  It  is  not  here  stated  that 
 of  clean  animals  seven  pairs  came  to  Noach ;  therefore,  Rashi  (after  the  Medrash) 
 explains  this  text  by  saying,  that  of  no  kind  of  animal  was  there  less  than  two  that 
 came.  It  appears,  however,  that  the  intention  of  the  text  is,  to  acquaint  us  with  one 
 of  the  wonders  of  the  Omnipotent ;  namely,  that  all  the  animals,  clean  as  well  as 
 not  clean,  coming  of  their  own  accord,  were  in  couples  of  male  and  female ;  and 
 that  of  no  kind  did  two  males  or  two  females  present  themselves  together.  Nach- 
 manides  writes,  that  those  only  which  came  of  their  own  accord,  came  in  couples; 
 accordingly,  the  text  states,  those  that  came  went  in  male  and  female  of  all  Jlesh  ; 
 i.  e.  those  which  came  of  their  own  accord,  and  were  necessary  for  the  preser- 
 vation of  the  species,  came  paired,  male  and  female.  But  as  regards  the  clean 
 animals,  Noach  was  commanded,  that,  although  the  pairs  necessary  for  the  preserva- 
 tion of  the  species  came  of  their  own  accord,  he  was  to  procure  liimself  an  additional 
 number,  to  make  up  the  full  namber  of  seven  pairs;  tliis  the  text  clearly  indicates, 
 by  saying,  thou  shalt  take  unto  thee  seven  pairs,  not  there  will  come."  (^Men- 
 delssohn.) 
 
 11.  ""JBTl  K*Tn3  in  the  second  month.  Commentators  differ  whether  the  second  month 
 of  the  civil  or  ecclesiastical  year  be  here  meant,  but  the  latlcr  opinion  prevails.  (See 
 Tulniud  tr.  Roshashanah,  fo.  11.)  innD3  D^OtJ'n  nniNI  Hm  DinD  niyyO  "pD  lypHS 
 
w-p  Kill  6    :  nin^  !l^!l^:-'^SJ^^{  hb2  r\:  b^*i  5    ♦  n»n&^n  '•:i3 
 
 r-       I  V      -       :  IT      :  vT  •  V    -:  ^   :        -  a  ^-v—  it    t  -:  it     j-    : 
 
 I    :      •    :        T   T         -  jT-  I      viT   T         r-        ■  \-         TT  J    "   "   :       ATT  v.  •• 
 
 T  :    -  T   ■•     :   -      I  ■  1    -   -      y      >.■•  :   •  at    "   -  v         ^.   •         i)T  t        i--    : 
 
 ^-      >.  T  -   -         J"  A'   T  -  T-  :   •     :  V   :r  -  i  v  ».■        v:         n  • 
 
 and  such  as  are  improper  for  that  purpose,  including  all  that  are  carnivorous.  This 
 distinction  we  find  established  among  all  ancient  nations."  {Philippson.')  ny^SJ' 
 nyStJ'  seven  pairs,  literally,  seven  seven.  inK*K1  EJ'''N  male  and  female,  literally, 
 man  and  his  wife.  Here  and  at  the  end  of  the  verse,  the  Samaritan  text  has, 
 n3p31  "13?  male  and  female.  "  Seven  pairs  of  clean  animals  were  ordered  to  be 
 taken,  that  Noach  might  have  wherewithal  to  bring  his  sacrifice."  {Rashi.) 
 mntO  S<?  liJ'N  which  is  not  clean.  A  remarkable  instance  of  circumlocution,  cited 
 as  a  proof  of  the  extreme  purity  of  mind  of  the  sacred  author,  who  uses  these  three 
 words  to  avoid  saying  HNOtS  which,  in  the  Hebrew,  does  not  simply  express  the 
 negation  of  clean,  as  do  the  corresponding  negatives  in  other  languages,  viz.  the 
 Greek,  aKaOapTos,  the  Latin,  impurus,  the  French,  immonde,  the  Spanish,  im- 
 mu7ido,  the  Italian,  immondo,  the  German,  unrein,  the  Swedish,  oreen,  the  Danish, 
 orehn,  the  English,  unclean,  the  Polish,  nieczyote,  &c.,  but  has  a  positive  meaning, 
 the  countersense  of  liriD  clean,  and  the  extreme  countersense  of  B^llp  holy ;  and 
 denotes  a  moral  as  well  as  physical  state,  which,  in  any  other  language,  we  want 
 an  analogous  single  word  to  express. 
 
 3.  rWI^  nynK^  Wiyi^n  fjiyO  DJ.  O/  Urds  of  the  air  also  seven  pairs,  literally, 
 seven  seven.  "  The  text  speaks  of  clean  birds  only ;  for  that  which  is  vague,  must 
 be  understood  by  means  of  that  which  is  fully  explained."    (Rashi.) 
 
 4.  nyntJ'  Tiy  D"'Dv  '•3.  For,  seven  days  hence,  literally,  then  for  days  yet  seven. 
 "  These  were  the  days  of  mourning  for  Methushelach.  If  the  duration  of  his  life 
 is  computed,  it  will  be  found  to  expire  in  the  600th  year  of  Noach,  the  year  of  the 
 deluge;  and  the  word  liy  yet,  in  the  text,  denotes  that  these  seven  days  were  an 
 addition  to  the  probationary  period  of  120  years."*    {Rashi.) 
 
 5.  Cfyi  he  did.  He  went  with  his  family  into  the  ark.  The  repetition  of  this 
 sentence  here,  after  his  obedience  has  already  been  stated  before  (vi.  22.),  has  ex- 
 posed the  style  of  the  sacred  writer  to  the  reproaches  of  modern  rationalists.     But 
 
 *  Vide  note  to  Cn.  vi.,  v.  3.  ■131?'  Dnj^'yi  HND  VD''  VHI. 
 
29 
 
 GENESIS    Vll. 
 
 the  seventeenth  day  of  the  month,  that  same  day  all  the  fountains 
 of  the  great  deep  burst  forth  and  the  ax^ertures  of  heaven  were 
 opened. 
 
 12.  And  the  rain  was  upon  the  earth  forty  days  and  forty 
 nights. 
 
 13.  In  that  self-same  day  entered  Noach,  and  Shem,  Cham,  and 
 Yapheth,  the  sons  of  Noach,  and  Noach's  wife,  and  the  three  wives 
 of  his  sons  with  them,  into  the  ark : 
 
 14.  They,  and  every  beast  after  its  kind,  and  all  cattle  after  their 
 kind,  and  every  reptile  that  creepeth  upon  the  earth  after  its  kind, 
 and  all  that  flieth,  after  its  kind,  every  bird  and  every  winged 
 thing : 
 
 15.  And  they  came  unto  Noach  into  the  ark,  two  and  two  of  all 
 flesh,  wherein  is  breath  of  life. 
 
 16.  And  those  that  came  went  in  male  and  female  of  all  flesh, 
 as  God  had  commanded  him :  and  the  Lord  closed  up  the  door-way 
 for  him. 
 
 17.  The  flood  was  forty  days  upon  the  earth :  the  waters  in- 
 creased, and  bore  up  the  ark,  so  that  it  was  lifted  up  above  the 
 earth. 
 
 18.  The  waters  prevailed,  and  were  increased  greatly  upon  the 
 earth :  so  that  the  ark  went  on  upon  the  surface  of  the  waters. 
 
 19.  The  waters  prevailed  exceedingly  upon  the  earth;  and  all 
 the  high  mountains  were  covered,  that  are  under  the  whole 
 heaven. 
 
 20.  Fifteen  cubits  above  them  did  the  waters  prevail]  thus  the 
 mountains  were  covered. 
 
 creased  to  bear  up  and  float  so  vast  a  body  as  the  ark  and  its  contents,  -which  till 
 then  had  remained  stationary."    {Aben  Ezra.^ 
 
 19.  ^XD  ISO  1"I3JI  D''t3ni  The  waters  prevailed  exceedingly.  "  The  gradual  in- 
 crease of  the  flood,  Avhich  continued  rising  until  the  tops  of  the  highest  mountains 
 are  covered  by  the  waters,  is  most  forcibly  and  strikingly  narrated.  First,  (v.  17.) 
 the  waters  increase  and  bear  up  the  ark ;  which,  considering  the  bulk  and  weight 
 of  that  fabric,  required  very  considerable  depth  of  water.  Then  (v.  18.)  the  waters 
 prevail,  having  increased  so  greatly  that  the  ark  floats  on  their  surface.  And  lastly, 
 they  prevail  to  that  extent,  that  all  the  high  mountains  were  covered  that  are  under 
 the  whole  heaven  :  An  expression  which,  while  it  shews  the  irresistible  spread  of 
 the  waters,  leaves  no  room  to  doubt  that  the  text  declares  the  deluge  to  have  been 
 UNIVERSAL."    {Philijrpson.) 
 
'^'^^  t  nj^3  njn^^  njip*!  mhijt  inx  mv  *l^^?|  ^i^ii  nb^^-';'^^ 
 nhnn-nx  ^^m  D^an  Ji!i"in  rnxn-W  nv  d^^ik  ^^3»n  ^n^*i  17 
 
 T  .  .   '■    "         '      '        ■"     :■-   I    VAT    T        ^-         ^        r   T    :  -  3   -  -       I-  :i- 
 
 '^ppin^n'^^-  ^'^^  ^W-  ^'P^  ^W.^-  '^   *  T^^^  ^Vp  D1J?5 
 jjM^l  n^n-^j?  nN^  nN*x:  ^iin^  D^^m  19    :  D^an  "jiS-^y  n:2Dn 
 
 -.  .1      I      •  AT   T  K   .  /   :  ^  :  IT         '    ~   ~    :  •  it   -       y*  :         ^-         vr    ••    - 
 
 h^wsi  nib'jj.t^br]  20    ♦  Dwn-^5  nnp-1^^f  D\nh|ri  bnriri-^5 
 
 all  the  fountains  of  the  great  deep  burst  forth,  and  the  apertures  of  heaven  were 
 opened.  What  the  n"l3''yD  fountains  are  to  the  lower,  the  HSIX  apertures  are  to 
 the  upper  waters.  The  first  indicate  volcanic  eruptious,  which  opened  subterranean 
 fountains  and  caused  the  seas  to  rise ;  and  the  second,  the  atmospheric  process  con- 
 nected with  these  phenomena,  and  which  caused  the  clouds  to  discharge  a  torrent 
 of  water, 
 
 12.  DK'Jin  TT'I  the  rain  was.  Arnheim  renders  this  sentence,  (after  Gesenius  and 
 Fiirst)  the  rain  fell  upon  the  earth.    (Comp.  Job.  xxxvii.  6.  |'"IK  NIH.) 
 
 13.  T\]r\  DVn  DXyn.  On  that  self  same  datj,  "  which  had  been  fixed  upon  by 
 the  decree  of  providence,  as  without  the  especial  assistance  of  the  Deity,  it  is  im- 
 possible that  all  the  inmates  of  the  ark  could  have  entered  in  one  day."  {Men- 
 delssohn.) 
 
 14.  P133  b2  "IIDV  ^3  ini'-O^  Pliyn  ^D1  and  all  that  flieth  after  its  kind,  every 
 bird  and  every  winged  thing.  This  accumulation  of  epithets,  all  designative  of 
 winged  animals,  is  not  used  to  express  the  various  species,  but  emphatically  to  im- 
 press on  our  minds  that  no  one  kind  was  excluded. 
 
 16.  ny2  ^'n  TUDM  and  the  Lord  closed  up  the  door-way  for  him,  to  prevent  the 
 pressure  of  the  waters  and  the  violence  of  the  storm  from  bursting  it  open.  Ac- 
 cording to  others,  it  is  a  figurative  expression,  denoting  generally  that  the  divine 
 protection  encompassed  and  preserved  him. 
 
 17.  D''Dn  13"1''1  the  waters  increased.  "  At  the  expiration  of  the  forty  days, 
 mentioned  in  the  text,  the  waters  on  the  surftice  of  the  earth  were  sufficiently  in- 
 
30  GENESIS   VII.,    VIII. 
 
 21.  Then  all  flesh  perished  that  moveth  upon  the  earth,  loth 
 of  birds  and  of  cattle,  of  beast,  and  of  every  reptile  that  crecpeth 
 upon  the  earth,  and  all  mankind. 
 
 22.  All  in  whose  nostrils  was  breath  of  life,  of  all  that  liveth  on 
 the  dry  la7id,  died. 
 
 23.  Extirpated  loas  every  being  which  lived  upon  the  face  of 
 the  ground,  both  man  and  beast,  every  reptile,  and  bird  of  the  air ; 
 they  were  extirpated  from  the  earth :  Noach  only  remained,  and 
 what  was  with  him  in  the  ark. 
 
 24.  And  the  waters  prevailed  upon  the  earth  one  hundred  and 
 fifty  days. 
 
 Ch.  VIII.     1 .  Then  God  remembered  Noach,  and  every  living 
 
 thing,  and  all  the  cattle  that  teas  with  him  in  the  ark  :  God  caused 
 a  wind  to  pass  over  the  earth,  and  the  waters  subsided. 
 
 2.  The  fountains  also  of  the  deep,  and  the  apertures  of  heaven 
 closed,  and  the  rain  from  heaven  then  ceased. 
 
 3.  The  waters  withdrew  from  off  the  earth  continually :  and 
 after  the  end  of  the  hundred  and  fifty  days  the  waters  were  so 
 abated, 
 
 4.  That  the  ark  rested  in  the  seventh  month,  on  the  seventeenth 
 day  of  the  month,  above  the  mountains  of  Ararat. 
 
 and  the  partial  rains,  "which  till  then,  had  kept  the  mass  of  waters  from  being 
 diminished  by  exhalation,  ceased,  and  the  troubled  waters  became  settled. 
 
 2.  'n3D'*1  were  closed.  "13D  kindred  with  "IJD  to  shut,  stop  up,  or  close  up. 
 
 4.  nsnn  n3ni  that  the  arJc  rested,  i.  e.  came  aground.  The  natural  consequence 
 of  the  gradual  decrease  of  the  waters,  (mentioned  in  the  preceding  verse)  was,  that 
 the  ark  came  aground,  and  remained  stationary,  long  before  the  mountain  tops  were 
 visible ;  as  the  volume  of  water  which  was  sufficient  completely  to  cover  them, 
 would  not  suffice  to  bear  up  the  ark.  L2T1N  HH  bv  above  the  mountains  of  Ararat. 
 A  mountain  in  Armenia,  which  now  forms  part  of  the  Russo-Persian  province, 
 Erivan.  The  natives  to  this  day,  call  it  Kuhi  Niich,  "  the  Mountain  of  Noach," 
 and  maintain  that  the  ark  is  still  preserved  on  its  summit.  It  is  situated  in  North 
 lat.  39°  30'  and  East  long.  44°  30'  in  the  vast  chain  of  Taurus,  and  nearly  in  the 
 centre  thereof,  between  the  southern  extremities  of  the  Black  and  Caspian  Seas.  Its 
 summit  is  17,260  feet  above  the  level  of  the  sea,  and  is  always  covered  with  snow, 
 as  indeed  is  the  whole  mountain  for  three  or  four  months  in  the  year.  This  great 
 mountain  was  separated  into  two  heads,  distinguished  as  the  Great  and  Little 
 Ararat,  which  perhaps  accounts  for  the  plural  expression  ^IH  mountains  in  the  text. 
 The  heads  formed  two  distinct  rocks,  separated  by  a  wide  chasm  or  glen,  which 
 
mir\  I  'nb^rSs  vb)  21    :  u'^rin  ^^y)  d^»n  inn^  n^^Stt 
 
 J"       IT  iT      T         T      ^  - :  •  -  1-  T  IV         V  •..  :i-  'AT   -  I  :  IT  T  ^:  -   :    • 
 
 Dn^^,^  nbnxn  ^is-Sy  1  ^m  1  D^p^n-S3-n^^  n^n  23    ♦  JinD 
 
 <T   T   ••  T     T  -:iT        J"  :  ^-  jv     -:  |j  :   -  t  v  -    .-  |.. 
 
 nr^Ni  ixg^*l  ri-SC^'P  ^0^'^-  ^'^^^  ^^J?""'^-l  ^57*^^-  '^^•^^■"f^- 
 t  nv  riNio^  DTOn  pxri-^j;  n^m  !i^5^*i  24   t  nnns  in5<  "i^g^xj 
 
 J    .       .  :    IT      •  -  •  IT      -  V      T  I  V   T      T  W-        -  J.  ...  ..   ^-.|—  ^T      "      " 
 
 :  DV  nx^i  Dwri  nv|?^  o^m  npn*i  ^m  ^i^n  pxri  ^j;?: 
 
 ^     T  ^v  '•    A    "  ^  /T    ^T         Ht  ;     •     ;  r-.     .    ;       -  v  j    -  t    ••    -  -  ^t  - 
 
 22.  n3")n3  lEJ'N  73D  0/  aW  t/iat  liveth  on  the  dry  land.  Aquatic  animals  are 
 not  mentioned  among  those  which  came  unto  Noach  into  the  ark.  It  is  probable, 
 they  did  not  suffer  from  the  flood,  though  doubtless  they  did  from  the  subsiding  of 
 the  "waters,  and  their  withdrawing  from  the  earth. 
 
 23.  nO*1  Extirpated.  According  to  Onkelos  (NflfOI)  and  the  Masora  this  word  is 
 active,  (conjug.  ?ya  or  ?p)  and  refers  to  its  nominative,  the  Deluge,  in  verse  17. 
 This  view  has  been  adopted,  not  only  by  Raslii  and  Nachmanides,  but  also  by  Men- 
 delssohn, Johlson,  Frank,  and  Arnheim,  who  translate,  The  Deluge  extirpated. 
 Whereas  Cahen  and  Salomon  render  it,  extirpated  was.  The  English  authorised 
 version  has,  every  living  substance  was  destroyed.  "  The  same  forcible  and  striking 
 gradation  which  the  sacred  historian  observes  in  describing  the  spread  of  the  flood, 
 he  also  introduces  in  narrating  its  effects,  in  order  that  they  may  the  more  strongly 
 remain  imprinted  on  the  mind."  {Philippson.)  inO"'1  they  were  extirpated.  Here 
 the  word  is  passive,  conjug.  ?yDi  Niphal,  which  is  indicated  by  the  accent  on  the 
 last  syllable,  and  by  the  dagesh  (•)  in  the  mem  (O)  to  make  up  for  the  nun  (3) 
 of  the  conjug.  Niphal,  which  is  omitted. 
 
 24.  D^t^n  yy'lT'^  the  waters  prevailed.  "  After  the  waters  had  reached  their  greatest 
 height  at  the  end  of  the  forty  days,  they  remained  stationary  for  a  further  space  of 
 one  hundred  and  ten  days."    (^Ohel  Joseph  on  Aben  Ezra,  in  loco.) 
 
 Ch.  VIII.  1.  '\'2V\  he  remembered  "  his  covenanted  promise  to  Noach,  that  he 
 would  preserve  him  and  what  was  with  him  in  the  ark."  (^Aben  Ezra.)  ?3  HXI 
 niOniin  and  all  the  cattle.  The  Sept.  adds,  a7id  all  the  birds  and  all  the  reptiles. 
 nil  a  wind.  "  The  most  natural  means  to  stop  tlie  supply  of  waters  is  by  means  of 
 wind,  which  disperses  the  clouds,  and  also  acts  upon  the  subterranean  supplies." 
 (Philippson.)     D"'On  135J*''')  and  the  waters  subsided.     The  subterranean  eruptions 
 
31  GENESIS    VIII. 
 
 5.  The  "waters  continued  to  decrease  until  the  tenth  month: 
 in  that  tenth  month,  on  the  first  of  the  month,  the  tops  of  the 
 mountains  became  visible. 
 
 6.  At  the  end  of  forty  days,  Noach  opened  the  window  of  the 
 ark,  which  he  had  made  : 
 
 7.  And  he  sent  forth  the  raven,  which  went  to  and  fro,  until 
 the  waters  were  dried  up  from  off  the  earth. 
 
 8.  Then  he  sent  forth  a  dove  from  him,  to  see  if  the  waters 
 were  decreased  from  off  the  surface  of  the  ground. 
 
 9.  But  the  dove  found  no  rest  for  the  sole  of  her  foot,  and  she 
 returned  unto  him  into  the  ark :  for  the  waters  loere  still  on  the 
 surface  of  the  whole  earth.  Then  he  put  forth  his  hand,  took 
 her,  and  brought  her  back  unto  him  into  the  ark. 
 
 10.  He  waited  seven  days  more,  and  again  sent  forth  the  dove 
 out  of  the  ark. 
 
 11.  And  the  dove  came  back  to  him  at  even-tide,  and  lo,  an 
 olive-leaf  pluckt  oif  teas  in  her  mouth :  then  Noach  knew  that  the 
 waters  were  diminished  from  oif  the  earth. 
 
 12.  He  again  waited  seven  days  more,  and  sent  forth  the  dove; 
 but  she  returned  not  again  unto  him  any  more. 
 
 ever,  maintains  that  Fl")D  is  an  adjective,  and  that,  therefore,  it  is  punctuated  ^ ; 
 ■whereas,  had  it  been  a  verb  the  punctuation  required  is  ~  .  This  view,  -which  had 
 also  been  suggested,  though  not  positively  adopted,  by  Aben  Ezra,  is  supported  by 
 Onkelos,  -who  has  T'^n  2^hickt.  The  text  deems  it  necessary  to  introduce  this 
 adjective,  as  it  afforded  Noach  the  welcome  intimation  that  the  leaf  in  question  was 
 not  a  stale  one  which  the  dove  had  found  floating  on  the  waters,  but  that  it  was  one 
 she  had  recently  plucked  off  a  tree."  {Mendelssohn.')  f]"1t3  adj.  fresh,  recens, 
 spoken  of  a  leaf.  Arabic,  taruf,  "  to  be  new."  (Gesenius.)  "  Some  moderns 
 have  rendered  5)10  fresh,  because  they  contend  the  text  had  no  need  to  mention 
 pluckt  off.  But  this  view  is  not  correct ;  for  it  was  absolutely  necessary  the  text 
 should  mention  it ;  as  the  inference,  that  the  trees  were  clear  of  water,  could  only 
 be  founded  on  the  fact  that  the  leaf  in  the  mouth  of  the  dove,  had  been  plucked  off 
 a  tree,  and  not  been  found  floating  on  the  water ;  since  the  leaves  of  the  olive  are 
 ever-green,  and  keep  fresh  in  water."  {Philippson.)  fjltS  chewed,  from  the 
 root  P|"1D  to  chew,  pluck,  or  tear.  I  cannot  conceive  why  Gesenius  should  make 
 this  root  express  that  which  is  altogether  foreign  to  its  true  meaning.  For  he  seeks 
 to  identify  it  with  ITID  :  the  signification  of  which,  however,  as  expressive  of  fresh 
 or  recent,  is  by  no  means  established."  {Frank.)  1?p  diminished,  literally  had 
 become  light. 
 
 VOL.    I.  I 
 
hT5?.|  'y'^VU  ^ibn  %  ^m  i^hn  vn  n^m  5   :  to™ 
 DV  D^piNi  fj'p.ts  ^n;,i  6    :  izinnn  wn  ^i^'ii  ^n'nb  nn«5 
 
 VT         -  V  y-   -    :  -  I     V  IT   T  "5-  •  •  •  >.  .     J  . 
 
 T        -  T   :   IT  1    :  IT    \T  -.  \T      J-   :         '\-  ■•         •  M     •  •  A       ' 
 
 I         VAT     T  T       J..     :  ^-  -V-  >•  T     ••     -  V  T       ■•  T     -ST  T     .  |         . 
 
 my  Sn*i  10    :  nnnn-^«  vhi^  nnx  ^5n'"l  nnpn  ^"^l  ^W). 
 
 <»  ...JT-  ,T      ..      -  ...  VT      •■  OT  >-T-  T       .|t'  T  <;         . 
 
 T     -  IT       ••      -  I   •  VT  -  V  y-      -  )  ■••    3-  A  -  "•        T  J         . 
 
 ^^jr^3  m  n;.!  Ci'p?  ^1^  nn-n^j;^  nani  nny.  ny.'?  ni?ri  v^« 
 
 rendered  the  dislauce  between  the  two  peaks  about  12,000  yards.  But  a  violent 
 eruption  of  nature  which  took  place  in  the  year  5G00  (1840),  has  completely  changed 
 the  appearance  of  this  famous  mountain. 
 
 5.  ^T'K'yn  ti^nnn  ny  untU  the  tenth  month.  The  same  difference  of  opinion  as 
 to  whether  the  computation  is  that  of  the  civil  or  ecclesiastical  year,  or  of  the  year  of 
 Noach's  life,  prevails  in  respect  to  all  the  months  mentioned  in  the  history  of  the 
 deluge. 
 
 6.  aV  D''J?nX  l^pO  At  the  end  of  forty  days.  After  the  tops  of  the  mountains 
 were  become  visible.  (Rashi.)  pTTI  wiyidow.  "  "When  closed,  it  is  called  "inX 
 transparency,  when  open  Jvll  from  ?7n  hollow,  pierced,  aperture." 
 
 9.  V"tXn  ^3  ""JQ  hv  on  the  surface  of  the  whole  earth,  i.  e.  on  all  the  lower  and 
 more  productive  parts  of  it.  The  Dove  is  a  delicate  creature  that  loves  the  plain, 
 and  feeds  only  on  vegetables,  none  of  which  had  yet  appeared.  The  Raven's 
 natural  abode  is  the  summit  of  lofty  mountains,  which  were  now  bare  and  habitable 
 to  him  ;  his  food,  carrion,  which  he  might  find  there.    (Geddes.) 
 
 11.  f]"lt3  pluckt  off.  "  According  to  some,  F)")tD  is  a  substantive,  (denoting  bloom 
 or  blossom.)  Compare  nnO^ ''Q1L3  7D  Ezek.  xvii.  9.  But  this  opinion  is  incorrect." 
 {Aben  Ezra.)  "  Rashi  is  of  opinion  that  PjlD  is  a  verb ;  but  as  it  is  masculine,  {he 
 plucked)  whereas,  n^V  dove,  by  which  it  is  governed,  is  invariably  feminine ;  he, 
 to  reconcile  this  confusion  of  genders,  assumes,  that  the  individual  bird  which 
 Noach  sent  forth,  was  a  male.  Aben  Ezra,  also,  inclines  to  the  opinion  that  S|"ID 
 is  a  verb,  but  that  it  is  governed  by  IT'D  her  mouth,  (nS  mouth  being  masculine) 
 and  proposes  to  read,  her  mouth  had  plucked  off,  ^c.  To  bear  out  this  reading,  he 
 assumes  that  the  3  {beth)  prefixed  to  \V^  is  not  required,  and  supports  his  opinion 
 by  quoting  mSB^  D''OK>  ini"a  Job  xxvi.  13.,  and  nnsn  Xim  ibid.xxiii.  13.,  in  both 
 which  instances,  he  contends  that  the  prefix  1  is  unnecessary.  R' David  Kimchi,  how- 
 
32  gj;nesis  viii. 
 
 13.  In  the  six  hundred  and  first  year,  in  the  first  month,  the 
 first  of  the  month,  the  waters  were  dided  up  from  oif  the  earth : 
 Noach  removed  the  covering  of  the  ark,  and  looked,  and  behold 
 the  surface  of  the  ground  was  dry. 
 
 14.  And  in  the  second  month,  on  the  seven  and  twentieth  day 
 of  the  month,  the  earth  was  quite  dried. 
 
 15.  Then  God  spake  unto  Noacli,  saying, 
 
 16.  Go  forth  irom  the  ark,  thou,  and  thy  wife,  and  thy  sons, 
 and  thy  sons'  wives  -with  thee. 
 
 17.  Every  Uving  thing  that  is  with  thee,  of  all  flesh,  whether  of 
 birds,  of  beasts,  or  of  every  reptile  that  creepeth  upon  the  earth, 
 bring  forth  with  thee,  that  they  may  breed  abundantly  on  the 
 earth,  and  be  fruitful,  and  multiply  upon  the  earth. 
 
 18.  And  Noach  went  forth,  and  his  sons,  and  his  wife,  and  his 
 sons'  wives  with  him. 
 
 19.  Every  beast,  every  reptile,  and  every  bird,  whatsoever 
 moveth  upon  the  earth  after  their  kinds,  went  forth  out  of  the 
 ark. 
 
 20.  And  Noach  builded  an  altar  unto  the  Lord,  he  took  of  every 
 clean  beast,  and  of  every  clean  bird,  and  oiFered  burnt  ofierings 
 on  the  altar. 
 
 21.  The  Lord  graciously  accepted  the  pleasing  odour ;  and  the 
 Lord  said  within  himself.  Henceforth  I  will  not  again  curse  the 
 ground  on  account  of  man,  because  the  imagination  of  man's  heart  is 
 evil  from  his  youth :  neither  will  I  henceforth  again  smite  every 
 thing  living,  as  I  have  done. 
 
 concise  manner  in  which  it  is  spoken  of,  appears  to  indicate  that  Altars  were  known 
 to  mankind  before  the  deluge."  (Philippsoti.)  Tr?]!  Biintt  ojferinys.  This  word 
 is  also  introduced  here  for  the  first  time,  and  is  subject  to  the  same  remark  as  Altar. 
 21.  niT'in  n''")  nX  "n  niM  Viler&Uy,  the  Lord  smelled  the  pleasing  odour.  Onkelos 
 &?iy~l3  "n  ?3p1.  The  Lord  graciously  accepted,  ^-c.  This  is  a  bold  hebraism,  ex- 
 pressing the  gracious  condescension  of  the  Creator,  who  consents  favourably  to 
 accept  the  offering  of  his  creatures.  "  The  odour  which  ascends  on  high,  the  most 
 subtilitatcd,  and  least  corporeal  portion  of  the  offering,  is  here  considered  as  forming 
 the  sole  connection  between  the  spiritual  being  to  whom  the  sacrifice  is  ofi'ered, 
 and  the  material  offering  itself."  {Philippson.)  13?  ?N  within  himself.  "  He  did 
 not  at  that  time  reveal  unto  Noach  and  his  sons,  that  such  was  his  gracious  resolve ; 
 but  subsequently,  communicated  the  same  to  INIoscs  when  he  wrote  the  Pentateuch." 
 ^Mendelssohn.)  niOIXH  HN  Tiy  7?p?  f^DX  N?  literally,  Henceforth  J  will  not  again 
 
r\p;i^'m  n'i  no^i  p.«ri  ^y.^  D\?3n  innn  trnh'?  nnx?  p^^t^l? 
 njrn^l  ';??^'n  annni  14  ♦  ^|D'^^f^l  ^^i?)  ^nin  n^ni  ^{71  nirin 
 D  ^y^^T  t  Y^^r\  r^^y  ^irh  nv  Dnsryi 
 ^jyit^xi  nm  r]^T^ri'\f2  ^<}?  16  :  nbx^  nrW  D^nS^f  13^1  15 
 tlijj!i  nsbn-b^  '^J:l^^-'^r^  n^nn-S?  17    :  ^m  T.^^T?^  T;?-?'^ 
 
 Dn^n'n??5'n^  ri^f^'^^J^.  ^P^^  %  ^^VT^^]  '^^V'^^  ^W'^^  ^^ 
 
 jT  ••   :    -  J   •  I"  ' "         AT      :i"  >.  •   .  •  ■)     I  •  ^  I'  '  V   .  !■ 
 
 13.  ^0^N^  ''5Q  mn  «Ae  surface  of  the  ground  was  dry.  "  Although  the  surface 
 appeared  dry,  the  soil  was  so  saturated,  that  it  formed  a  clayey  marsh  or  soft  bog." 
 (Rashi.) 
 
 14.  pxn  T]^y  the  earth  was  quite  dried.  "  It  had  resumed  its  natural  firmness 
 and  solidity."  (Rashi.)  niPI  expresses  a  less  degree  of  dryness  than  CJ'l''  and 
 ■when  both  words  are  used  together  K'2''  invariably  forms  the  climax.  (Comp. 
 ^1'')  lin''  insn  Isa.  xix.  5.;  Job  xiv.  11.)  When  the  deluge  ceased,  the  transition 
 from  one  state  to  the  other  required  one  month  and  twenty-six  days. 
 
 15.  n3  ^X  Cn^X  12T'l.  Then  God  spaJce  unto  Noach.  Although  Noach  knew 
 that  the  earth  was  again  in  an  habitable  state,  he  did  not  presume  to  quit  the  ark 
 until  the  Deity  commanded  him  so  to  do. 
 
 20.  "rh  natD  n3  \y\.  Noach  huilded  an  altar  unto  the  Lord.  "  When  man 
 quitted  the  ark,  and  once  more  set  foot  upon  his  mother  earth,  which  had  so  lately 
 been  the  abode  of  busy  stirring  multitudes,  but  now  lay  before  him  silent,  lone- 
 some, and  desolate,  the  tomb  of  its  former  inhabitants ;  when  man,  having  passed 
 through  the  terrors  of  this  most  dreadful  year,  prepared  to  resume  the  mode  of  life 
 natural  and  congenial  to  him,  his  first  feelings  were  joy  at  his  deliverance,  gratitude 
 for  his  wondrous  preservation,  and  the  hope,  that  the  great  judge  of  the  universe, 
 who  had  just  proved  himself  alike  mighty,  to  destroy  and  to  save,  would  still  continue 
 his  benign  protection.  All  these  feelings  he  at  once  gives  vent  to,  in  bringing  his 
 offering."    "  We  here  find  the  first  mention  made  of  n2T0  an  altar;  although  the 
 
33  GENESIS   VIII.,    IX. 
 
 22.  Henceforth  while  the  earth  remaineth,  seed-time  and  har- 
 vest, cold  and  heat,  summer  and  winter,  and  day  and  night  shall 
 not  cease. 
 
 Ch.  IX.  I.  God  blessed  Noach  and  his  sons,  and  said  unto 
 them.  Be  fruitful  and  multiply,  and  replenish  the  earth. 
 
 inherent  in  man,  but  arises  from  the  prevalence  of  irregular  desires,  which  he  has  the 
 power  to  restrain  and  subjugate,  though  he  does  not  always  choose  to  exercise  that 
 power.  Therefore,  also,  the  text  uses  the  expression /rowi  his  youth,  not  from  his 
 birth;  because  adolescence  is  the  season  Avhen  the  spiritual  as  well  as  corporeal 
 elements  in  man  become  developed;  and  it  is  in  the  course  of  this  developcment 
 that  the  encounter  of  those  elements  renders  the  commission  of  sin,  or  evil,  possible. 
 As  the  intention  of  the  text  is  to  inform  us  that  the  pernicious  effects  which  sin  and 
 crime  had  hitherto  produced,  disturbing  the  laws  of  nature,  and  causing  the  earth, 
 that  delightful  abode  of  mankind,  to  be  converted  into  an  instrument  of  punishment 
 and  destruction — are  not  again  to  be  repeated,  it  was  not  necessary  to  enter  into  more 
 lengthy  details  respecting  the  moral  nature  of  man,  the  influence  of  which,  is  to  be 
 restricted  within  limits  it  cannot  outstep. 
 
 22.  pXn  *0^  72  Tiy  literally,  yet  all  the  days  of  the  earth.  "  This  expression 
 seems  to  imply,  that  the  duration  of  the  earth  is  limited."  {Abe7i  Ezra).  y"lT 
 seed-time.  In  the  east,  the  seed-time  for  winter-fruit  is  in  October  and  November, 
 and  for  summer  fruit,  in  January  and  February.  'V'iip  harvest,  from  the  second 
 day  ofpassover,  until  the  feast  of  weeks;  i.  e.  April  and  May.  f]~in"l  ppl  Dni  "Ipl 
 cold  and  heat,  summer  and  winter.  The  text  first  divides  the  year  into  two  great 
 portions,  seed-time  and  harvest.  It  then  designates  the  seasons,  Cold  or  Wi7iter, 
 which  in  the  east,  lasts  from  the  middle  of  October  till  the  end  of  April ;  and  though 
 the  cold  is  mostly  felt  during  the  nights,  so  that  in  day-time  snow  and  ice  melt, 
 even  in  the  month  of  January,  nevertheless,  fire  pans  are  sometimes  necessary. 
 (Comp.  Jerem.  xxxvi.  22.  nX).  Heat  or  Summer,  which  begins  at  the  end  of  April, 
 and  continues  until  the  middle  of  October :  when,  though  the  shortness  of  the  day  mo- 
 derates the  heat  in  Palestine,  it  sometimes  becomes  very  oppressive  about  the  month 
 of  July.  Tradition  has  handed  down  the  expressions  used  in  the  text,  as  an  actual 
 division  of  the  year  into  six  portions.  (Comp.  Rashi  in  loco.)  n?v1  DV  day  and 
 night.  "  Hence,  it  is  proved,  that  even  as  seed-time  and  harvest,  and  the  regular 
 succession  of  the  seasons,  were  suspended  during  the  period  of  the  deluge ;  day  and 
 night  had  also  ceased  to  alternate,  so  that  there  was  no  distinction  between  them, 
 but  gloom  and  darkness  prevailed  over  the  earth."  (Rashi).  IDSK'*  X?  shall  not 
 cease.  Their  regular  succession  and  periodical  alternation  shall  not  again  be  inter- 
 rupted. Thus  the  order  of  nature  is  irrevocably  re-established,  and  that  conformity 
 of  atmospheric  and  telluric  relations  is  determined,  which  ever  after  shall  influence 
 the  changes  of  seasons  and  of  their  productions.* 
 
 Ch.  IX.  1.  DTI^K  Tl3''l  God  blessed,  S^c.  As  the  laws  of  nature  now  resume 
 their  regular  course,  and  the  earth  is  not  again  made  to  bear  the  burden  of  man's 
 iniquity,  but  a  fixed  and  immutable  order  is  thenceforth  to  prevail  throughout  tcrres- 
 
 *  See  note  (f)  at  the  end  of  the  Section. 
 
to  n  n^t^'^ni  ^ 
 
 -m  ^^h^^  ^??  ^1?  i^n^  n23i^;i  v^js-mi  nrriw^  Dt■S^f  ^^in  ^ 
 
 c?<rse  more  the  earth.  The  Samaritan  text  has,  HOnSn  HX  77p7  nij?  ^IDX  N^,  /  wJW 
 not  henceforth  again  curse  the  earth.  Tiy  henceforth,  or  a  second  time.    {Mendels- 
 sohn.)   mxn  "inyn  because  of  man.     The  sin  of  Adam,  the  crime  of  Cayin,  and 
 lastly,  the  manifold  misdeeds  of  the  generation  destroyed  by  the  deluge,  had  called 
 down  the  curse  of  God  upon  the  earth,  which  became  deteriorated  in  its  nature, 
 and  subjected  to    general    devastation,    as   a  punishment  inflicted   on   mankind. 
 ViyJIO  yi  DlXn  n!?  "I^''  "'3  for  the   imagination  of  man's  heart  is  evil  from  his 
 youth.  "1^*  imagination,  from  "1^*  to  form.  2^  "t^"'  the  imagination  of  the  heart  : 
 "  Man's  desires  are  so  called,  because,  he  himself  forms  his  own  thoughts  and 
 devices  within  his  own   heart   and   mind."     (Mendelssohn).    DianV  1)]}  fpH  N7l 
 neither  will  I  henceforth  again  smite.    "  These  twofold  expressions,  I  will  not  again 
 curse,  and,  I  will  not  again  smite,  are  equivalent  to  an  asseveration.     For  the  Lord 
 declares  through  his  prophet.     '  I  have  sworn  that  the  waters  of  Noach  should  no 
 more  go  over  the  earth.'    (Isa.  liv.  9  )    And  as  we  do  not  find  any  asseveration  or 
 oath  in  our  text,  the  Rabbles  regard  the  repeated  declaration,  not  to  curse,  and  not 
 to  smite,  as  tantamount  to  such  asseveration.     Comp.  Talmud  tr.  Shebuoth,  fo.  3." 
 (Rashi.)     The  whole  of  this  verse  proclaims  the  immutable  resolve  which  brought 
 the  long  conflict  between  man  and  terrestrial  nature  to  a  close.     The  sins  and 
 crimes  of  man,  had  till  then  so  far  influenced  the  state  of  the  earth,  that  its  very 
 nature  had  become  altered.     It  had  been  cursed  by  God  :  that  means,  it  had  been 
 turned  into  an  instrument  of  punishments,  the  increasing  severity  of  which,  kept 
 pace  with  man's  growing  wickedness ;  so  that  when  this  last  had  reached  its  climax, 
 the  ordinary  laws  of  nature  were  suspended,  and  the  earth  was  subjected  to  the 
 irresistible  action  of  another  element  (water)  which,   rendering  it  unfit  to  be  the 
 abode  of  its  chief  inhabitant,  man,  involved  all  terrestrial  existence  in  one  common 
 destruction,  from  which  a  single  family  only  was  preserved,  by  the  especial  protec- 
 tion of  the  Deity.     But  the  members  of  this  family  are  directed  again  to  replenish 
 the  earth  and  to  subdue  it.     They,  like  their  kindred,  who  perished  in  the  .flood, 
 will  be  swayed  by  their  passions  and  imaginations ;  but  unlike  the  indomitable  race 
 whom  they  replace,  the  influence  of  their  crimes  is  not  to  extend  beyond  them- 
 selves.    The  globe  is  no  longer  to  be  deranged  through  them  ;  but  nature,  bound  up 
 in  laws  fixed  and  unalterable,  is  henceforth  to  keep  its  course  undisturbed  by  the 
 faults  and  follies  of  man,  which,  arising  from  his  moral  weakness,  and  the  prepon- 
 derance of  his  animal  or  terrene  propensities,  are  in  themselves  a  consequence  of 
 that  law  of  nature  to  which  his  conformation  subjects  him.     Thus  the  long  conflict 
 was  finally  set  at  rest ;  and  amidst  the  vacilation  and  inconsistencies  inseparable 
 from  humanity,  the  immutable  consistency  of  nature  was  secured.     But  in  order 
 that  man's  frail  and  variable  disposition  may  be  properly  estimated  and  ascribed  to 
 its  true  cause,  the  text  takes  care  to  point  out  to  us  that  the  imagination  of  man's 
 heart,  (not  the  heart  itself)  is  evil.     The  meaning  is,  evil  is  not  a  quality  essentially 
 
34  GENESIS    IX. 
 
 2.  The  fear  of  you,  and  the  dread  of  you  shall  be  upon  every 
 beast  of  the  earth,  and  upon  every  bird  of  the  air,  upon  all  that 
 moveth  upon  the  earth,  and  upon  all  the  fishes  of  the  sea :  into 
 your  hand  are  they  delivered. 
 
 3.  Every  moving  tiling  that  liveth  shall  be  food  for  you  ;  even 
 as  the  green  herb  have  I  given  you  all  things. 
 
 4.  Nevertheless,  flesh  with  the  vitality  thereof,  which  is  its 
 blood,  you  shall  not  eat. 
 
 5.  And  surely  your  own  blood  will  I  require :  of  every  beast 
 will  I  require  it,  and  at  the  hand  of  man ;  yea,  at  the  hand  of 
 every  man  wiU  I  require  the  life  of  man  his  brother. 
 
 wore  at  liberty  to  deprive  animals  of  life  for  any  purpose,  save  that  of  self  defence ; 
 but  now,  all  nature  is  made  alike  subservient  to  the  wants  of  mankind,  and  placed 
 at  the  disposal  of  Noach  and  his  descendants,  as  freely  and  absolutely  as  vegetables 
 had  hitherto  been.  The  relation  of  man  to  the  other  parts  of  organised  creation, 
 and  to  his  own  species,  are  also  settled  in  this  and  the  subsequent  verses.  The 
 free  use  of  all  vegetation  is  his,  as  of  right :  All  animals  are  also  given  up  to  him, 
 under  the  sole  restriction  that  he  is  not  to  feed  on  their  life-blood.  But  the  life  of 
 his  fellow,  man,  who  like  himself,  is  made  in  the  image  of  God,  and  is  possessed  of 
 equal  rights  with  the  rest  of  his  species,  is  sacred,  and  can  only  become  forfeited 
 under  certain  circumstances,  which  the  text  clearly  points  out. 
 
 4.  l73Nn  K?  1D1  IK'DSn  1K>n  "jX  Nevertheless  flesh  with  the  vitality  thereof, 
 which  is  its  blood,  you  shall  not  eat.  "The  prohibition  is  two-fold;  first,  "Wl 
 ItJ'QJS  flesh  in  its  vitality,  i.  e.  flesh  taken  from  a  living  animal;*  and  secondly, 
 1D1  as  if  the  text  had  1D11  and  its  blood."  (Bashi).  "Flesh,  with  the  vitality 
 thereof,  that  is,  with  the  blood  in  it."  {Aben  Ezra).  In  order  properly  to  under- 
 stand this  text,  it  is  necessary  to  compare  it  with  Deutronomy  xii.  23.  Only  be 
 sure  that  thou  eat  not  the  blood,  for  the  blood  is  the  life,  and  thou  mayest  not  eat 
 the  life  with  the  flesh.  In  our  text  the  prohibition  is  precisely  the  same,  though  the 
 expression  is  reversed;  flesh  with  the  vitality  or  life  thereof,  ye  shall  ?iot  eat ;  this 
 vitality  centers  in  the  blood,  therefore  ye  shall  not  eat  blood.  In  both  passages  the 
 command  is,  to  abstain  from  eating  any  blood  or  any  flesh  with  blood  in  it.  And 
 as  blood  is  declared  to  be  the  quintessence  or  real  substratum  of  animal  life,  the 
 object  of  the  prohibition  is  to  prevent  the  vitality  of  the  animal  from  passing  into, 
 and  becoming  mixed  with,  that  of  man  from  which  it  is  ever  to  continue  distinct." 
 (^Philippson). 
 
 5.  E'TIN  D^TISJ^D^*?  £2301  nS  IKV  But  your  life-blood  I  will  require.  The 
 shedding  of  human  blood  or  depriving  man  of  life  is  here  forbidden.  The  ?  prefixed 
 to  DDTlK^QS  is  equal  to  ?Z^  of  your  lives.    {Mendelssohn).    According  to  tradition, 
 
 *  Among  the  Abyssinians,  it  is  still  a  common  custom  to  feed  on  slices  of  flesh, 
 cut  from  a  living  animal.     Vide  Brace's  Travels. 
 
t)i5;-b  ^j?i  p.jin  n*n-S2  Sj^^nfri".  D;)j;ini^  D?i^ii»i  2    ♦  pj^n 
 
 <.:■  T  •  >-  T  V    »'••     I     viv :  AT     :   T    :  vv  :  i-         j:-  r  -  jv   -;  v    v         t 
 
 trial  creation,  mankind  likewise,  as  a  whole,  has  now  that  station  assigned  to  it  in 
 the  scale  of  beings,  which,  ever  after,  it  is  to  hold.  And  as  Noach  and  his  sons  are 
 to  tecome  the  progenitors  of  the  whole  human  race,  the  first  blessing  pronounced 
 on  Adam  and  Chavah,  increase  and  multiply,  and  replenish  the  earth,  is  repeated 
 to  them. 
 
 2.  D^nni  D3N1101  The  fear  of  you,  and  the  dread  of  you,  literally,  your  fear, 
 and  your  dread.  DDNTlf^  from  the  root,  XT'  fear.  D3nn  from  the  root,  nnn  dread, 
 terror.  T\)2i1^'r\  K'Din  "lti*X  733  upon  all  that  moveth  upon  the  earth.  "  The 
 words  nDIXn  K^ID"in  moveth  the  earth,  are  to  be  understood  as  if  the  text  had 
 riDlXn  ?]}  iipon  the  earth,  or  perhaps  the  proper  rendering  may  be,  that  the  earth 
 moveth,  or  causeth  to  move."  Comp.  Genes,  i.  20.  D''Dn  IVItJ*^  {Aben  Ezra). 
 UnJ  D^^*^  D^^  '•il  7D3"I  and  upon  all  the  fishes  of  the  sea;  into  your  hand  they 
 are  delivered.  Great  difference  prevails  as  to  the  proper  punctuation  and  conse- 
 quent rendering  of  this  verse.  Mendelssohn  renders ;  The  fear  and  dread  of  you 
 shall  he  upon  every  beast  of  the  earth,  and  upon  every  bird  of  the  air;  all  that 
 moveth  upon  the  earth,  and  all  the  fishes  of  the  sea  are  delivered  into  your  power. 
 He  argues,  that  every  animal  or  bird,  even  the  most  ferocious,  have  a  natural  dread 
 of  man,  and  will  not  attack  him,  unless  driven  by  hunger  or  provoked ;  but  that  this 
 dread  cannot  be  said  to  extend  to  the  aquatic  animals,  although,  they,  like  all  other 
 creatures,  are  subject  to  the  power  of  man.  Though  the  3  prefixed  to  the  word 
 ?D3  which  occurs  twice  in  the  text,  may  mean,  w^J0?i  all;  yet,  the  meaning  may 
 also  be  and  probably  is,  from  all  that  moveth  upon  the  earth,  unto  all  the  fishes  of 
 the  sea.  (Comp.  Exod.  xii.  19.  pNH  mrKll  "131  and  Levit.  viii.  32.  DH^ni  ICJ^nn). 
 That  the  verse  contains  two  distinct  propositions  is  plainly  proved  by  the  Maso- 
 rites,  who  place  the  Pl^nN  ( "^  equal  to  a  colon)  under  D''OK^n  the  air.  Mendelssohn's 
 version  has  been  adopted  by  Zunz  and  Arnheim.  But  Aben  Ezra  is  of  opinion, 
 that  the  words  liJlJ  DDT*!  into  your  hand  they  are  delivered,  are  to  be  under- 
 stood as  if  the  text  had  DIT*!  '•D  for  in  your  hands ;  as  the  3  prefixed  to  731 
 which  occurs  twice  in  the  text,  is  in  lieu  of  the  conjunction  1  and,  connecting 
 all  that  moveth  upon  the  earth,  and  all  the  fishes  of  the  sea,  with  fear  and 
 dread  of  you.  This  opinion  has  been  adopted  by  Salomon,  by  Frank,  by  Philipp- 
 son,  ^nd  also  by  ourselves.  The  English  authorised  version  also,  after  the  Septua- 
 gint,  places  the  colon  after  sea.  13713  they  are  delivered.  The  Samaritan  text 
 has,  Vnn3  /  have  delivered. 
 
 3.  ?3  DN  D3?  ''nn3  3t^'y  PT'D  as  the  green  herb  have  I  given  you  all  things. 
 Adam  and  his  antediluvian  descendants  were  restricted  to  vegetable  diet,  and  had 
 no  permission  to  feed  upon  any  animal.     It  even  appears  doubtful,  whether  they 
 
35  GENESIS    IX. 
 
 6.  Whoso  shcddeth  man's  blood,  by  man  shall  his  blood  be 
 shed :  for  in  the  image  of  God  made  he  man. 
 
 7.  But  you,  be  ye  fruitful,  and  multiply,  bring  forth  abundantly 
 on  the  earth,  and  multiply  thereon. 
 
 8.  God  further  spoke  unto  Noach,  and  to  his  sons  with  him, 
 sayuig, 
 
 9.  And  I,  behold  I  establish  my  covenant  with  you,  and  with 
 your  seed  after  you; 
 
 10.  And  with  every  living  creature  that  is  with  you,  of  birds, 
 of  cattle,  and  of  every  animal  of  the  earth  with  you ;  of  all  that 
 go  out  of  the  ark,  for  every  animal  of  the  earth. 
 
 11.  I  will  establish  my  covenant  with  you;  that  all  flesh  shall 
 
 spired.  Compare  Isaiah  vii.  10.  TIlS  7X  "121  "H  flDVI  the  Lord  spoke  again  unto 
 Achaz,  by  means  of  Isaiah.  That  such  is  also  the  case  in  Ihe  present  instance,  is 
 fully  proved  by  the  expression  113  ?t<  D^HpX  "itoX'''!  God  spoke  unto  Noach,  (infra 
 verse  17.)  which  closes  the  divine  communication  respecting  the  covenant,  and  in 
 ■which  the  sons  of  Noach  are  not  mentioned."  {Nachmanides.)  "  Some  are  of 
 opinion  that  Noach's  sons  were  also  inspired ;  but  it  appears  to  me  that  the  Lord 
 spoke  to  them  by  means  of  their  father,  to  whom  alone  the  divine  word  was  com- 
 municated."   {Aben  Ezra.) 
 
 10.  D3nX  "ICJ'S  rrrin  L'^DJ  ?3  nXI  «wc?  every  living  creature  that  is  tvith  you. 
 The  whole  animal  creation  that  liveth  on  the  land,  were  involved  in  the  awful 
 fate  of  the  human  race,  when  the  waters  of  the  flood  exterminated  all  beings 
 from  the  earth,  except  the  few,  who  with  Noach  had  found  an  asylum  in  the  ark  ; 
 they,  accordingly,  are  also  made  partakers  of  the  protection  and  assurance  of  safety 
 about  to  be  conferred  and  guaranteed  by  the  covenant,  which  the  Lord  established, 
 and  which  ensures  the  uninterrupted  propagation  and  continuance  of  every  species 
 of  living  creatures,  until  the  end  of  time.  pXH  HTI  h^h  nnDH  ^Xl*^  ^212  of  all 
 that  go  out  of  the  ark  for  every  animal:  this  sentence  explains  the  frequent  re- 
 petition and  the  meaning  of  the  word  DDflN  with  you,  in  the  text.  The  second 
 applies  to  those  animals  which  had  been  in  the  ark,  and  corresponds  to  the  fust 
 D3nX  2vith  you,  yourselves,  who  have  been  with  them  in  the  ark.  The  third  D^flX 
 with  you,  applies  to  all  subsequent  generations  of  animals,  and  corresponds  to 
 DD''"in>5  D3y"lT  nXI  and  with  your  seed  after  you,  in  the  preceding  verse.  Thus, 
 the  covenant  is  made  with  the  men  and  animals  who  had  been  in  the  ark,  for,  and 
 on  behalf  of,  their  descendants  for  ever. 
 
 11.  DSnS  Tini  riN  '•nD''pni  /  wHl  establish  my  covenant  with  you  all,  men  and 
 animals,  as  the  second  covenant  comprises  whatever  liveth  on  earth.  The  repetition 
 of  the  words  ''nD''pni  and  D''pO  ^33n  /  establish,  (verse  9.)  indicates  the  perma- 
 nent and  immutable  character  of  the  covenant,  which  secures  the  animal  creation 
 from  universal  destruction  by  water. 
 
 VOL.    I.  K 
 
IT  :  I  VV.T      T 
 
 D^jp.^  ^;;in  ^ii^i  9    ♦  ^mh  ^m  v;Thi^]  r^r^Nt  brh^  ^mi\  s 
 
 T   ••    -       !■■   :  t  •        Av    :    •     I      V1.T   T         >-  -  T    :  jt    ••    :   -      |  ^s  t         v    :    •        jv     -; 
 
 T  5"  T  •  I   :         -.-  :    •  •       •   :  v        <;■       \-  -.r  |     v  it    t  j-  -  \   -. 
 
 this  first  part  of  the  text  prohibits  suicide,  and  the  second  half,  homicide,  73  T>D 
 IJEJ^'inX  rrri  o/  every  beast  will  J  require  it,  literally,  at  the  hand  of  evert/  beast. 
 "  Although  man,  by  virtue  of  the  permission  granted  to  him,  has  a  legal  right  to  slay 
 animals,  no  such  permission  or  legiil  right  to  slay  man  has  been  granted  to  beasts." 
 {Aben  Ezra).  Some  are  of  opinion  that  nTl  here,  must  be  rendered  soul,  and  this 
 part  of  the  text  forms  part  of  the  prohibition  against  suicide.*  TiJO  DIXH  ^"^1 
 DIXn  K'Si  nX  5i'")*lS  VriN  ^''^  yea,  at  the  hand  of  every  man  will  I  require  the 
 life  of  man  his  brother ;  literally,  and  at  the  hand  of  the  man,  at  the  hand  of  man 
 his  brother  will  I  require  the  life  of  man.  Arnheim  contends,  that  the  words 
 Vnx  CJ*''N  must  be  rendered,  his  kinsman,  or  near  relative.  (Comp.  infra,  xiii.  8. 
 DTIK  CK'JX).  According  to  his  opinion,  the  text  establishes  the  lex  talionis : 
 if  msn  one  stranger  slay  another,  the  kinsmen  of  the  murdered  man  are  the 
 avengers  of  blood ;  but  if  he  be  slam  by  ITIX  tJ>''K  one  of  his  own  kindred,  the 
 other  kinsmen  must  not  spare  the  murderer ;  but  should  they  do  so,  then  divine 
 providence  Avill  require  the  blood,  i.  e.  avenge  it.  But  this  view  of  the  text  is  too 
 restricted.  The  words  VHN  SJ'^i?  render  the  prohibition  general,  and  place  the 
 whole  human  race  under  the  protection  of  the  command,  not  to  commit  murder, 
 since  all  men  are  brethren. 
 
 6.  ^QEy  1D1  DTX3  by  man  shall  his  blood  be  shed.  The  general  obligation  to 
 institute  proper  courts  of  justice  to  inquire  into  and  punish  offences,  is  deduced  from 
 this  text.  For  as  these  commands  were  given  to  Noach  and  his  sons,  from  whom 
 all  mankind  are  descended,  the  laws  they  inculcate  and  the  obligations  they  impose, 
 are  alike  binding  on  all  men.  Rabbinical  tradition  speaks  of  n3  ''JS  fllVO  y3tJ' 
 seven  commands  given  to  the  Noachidse,  for  which  see  note  (  e  )  at  the  end  of  the 
 Section. 
 
 7.  Iini  1"13  DDXI  But  you  be  you  fruitful  and  multiply.  At  tlie  opening  of 
 the  chapter,  the  words  IS"!!  "113  Be  fruitful  and  multiply,  are  part  of  the  blessing 
 to  Noach  and  his  sons ;  whereas,  in  the  present  text  these  words  form  a  command, 
 which  render  the  propogation  of  his  species  a  duty  incumbent  on  man."   {Rashi). 
 
 8.  inX  V31  h^\  Hi  ^N  D''n^N  IDS'"!.  God  further  spake  unto  Noach  and  to  his 
 sons  with  him.     "  By  means  of  their  father,  for  the  sons  were  not  prophets  nor  in- 
 
 *  See  note  (  «^  )  at  the  end  of  the  Section. 
 
36  GENESIS    IX. 
 
 not  be  cut  oiF  any  more  by  the  waters  of  a  deluge  :  neither  shall 
 there  any  more  be  a  deluge  to  destroy  the  earth. 
 
 12.  God  said.  This  is  the  sign  of  the  covenant  which  I  appoint 
 between  me  and  you,  and  every  living  creature  that  is  with  you, 
 for  perpetual  generations : 
 
 13.  I  have  set  my  bow  in  the  cloud ;  that  shall  be  for  a  sign 
 of  covenant  between  me  and  the  earth. 
 
 14.  And  it  shall  come  to  pass,  when  I  bring  a  cloud  over  the 
 earth,  and  the  bow  is  seen  in  the  cloud : 
 
 15.  I  will  remember  my  covenant  which  is  between  me  and 
 you,  and  every  living  creature  of  all  flesh ;  that  the  waters  shall 
 no  more  become  a  deluge  to  destroy  all  flesh. 
 
 16.  AVhen  the  bow  shall  be  in  the  cloud  I  will  look  upon  it, 
 to  remember  the  everlasting  covenant  between  God  and  every 
 living  creature  of  all  flesh  that  is  upon  the  earth. 
 
 sign  set  or  appointed,  I  bid  thee  reflect  on  the  text,  nHVOH  myi  Htn  ?in  1]} 
 this  heap  be  witness  and  this  pillar  be  witness,  (infra,  xxxi.  52.)  and  thou  wilt  find 
 that,  -whereas  every  agreement  or  convention  between  two  or  more  parties  is  called 
 a  n'''l!3  covenant,  so  any  object,  Avhich,  on  being  seen  by  the  parties,  may  serve  to 
 recall  to  their  minds  the  nature  and  obligation  of  the  covenant  into  which  they  have 
 entered,  is  called  DIX  a  sign,  or  ^y  a  witness.  Therefore,  when  the  rite  of  cir- 
 cumcision is  instituted,  the  words  used  are,  DD^^SI  ^J""!  n^"l3  DIS?  n\11  it  shall 
 be  a  sign  of  the  covenant  between  me  and  you,  (infra,  xvii.  11.)  the  covenant  being, 
 that  God  would  give  unto  Abraham  and  his  descendants  the  land  of  Canaan,  and 
 would  be  their  God  as  they  should  be  his  people ;  and  of  this  finS  covenant,  cir- 
 cumcision is  the  nix  visible  sign,  which  serves  to  remind  the  respective  parties 
 of  their  obligations.  In  like  manner,  the  T\^p  bow,  is  the  fllN  visible  sign  of  the 
 covenant,  established  with  Noach  and  all  animate  creation.  Whether,  therefore, 
 the  rainbow  had  been  seen  ever  since  the  days  of  creation,  or  only  became  visible 
 after  the  establishing  of  the  covenant,  the  reason  why  a  token  was  appointed,  re- 
 mains the  same."    (Nachmanides.) 
 
 14.  py2  nK*pn  nnS131  and  the  bow  is  seen  in  the  cloud.  The  rainbow  becomes 
 visible  when  on  the  one  side  the  rain-clouds  are  about  to  withdraw,  while  on  the 
 other  side  the  sun  re-appears ;  so  that  it  is  a  certain  indication  of  the  near  cessation 
 of  the  rain,  and  consequently,  the  natural  sign  of  this  covenant. 
 
 15.  TT'li  nX  TlIDH  I  will  remember  my  covenant.  The  fact  that  the  rainbow 
 is  visible,  shall  be  a  token  unto  mankind  that  I  do  remember  the  covenant. 
 
 16.  riTI  t^*23  73  )''11  DTIPX  yi  between  God  and  every  living  creature.  "  As 
 the  Deity  is  the  speaker,  the  expression  here,  as  in  the  preceding  verse,  should  have 
 been  ''y^  between  me ;  but  this  substituting  of  the  word  DTIpN  God  in  its  stead, 
 is  an  euphonism  of  which  the  sacred  Scriptures  afford  frequent  instances,  as  7NI 
 "n  ?N  rhv  "l'^>*  Hk^O    And  unto  Moses  he  said,  come  up  unto  the  Lord,  (Exodus 
 
t  n5<r;  nmh  Si?^  m^  l-^^n^--^^S1  S^s^n  ^^a  nij^  ib^s 
 
 I      •  IT   T  ^  •         .  I.  r-^  j:-  :    f  i    :  A    "   "         r-   •  ^v         ^t     t 
 
 ■^y.  ^y,  W^  ri^ri]  14    :  p.^^^I  pn^  ^j^5  nn?  n1^5^  nnjni  ^Sfi 
 
 J-   :  :  ■         T       •       •     :        I^t'tiv  v  |o.-  -  jt  :  it  :  it     t  t  «.■■-: 
 
 12.  D^iy  rm?  TT'I^H  nix  nsr.  TA/s  2s  ^-^e  si^«  o/  the  covenaiit  which  I  appoint 
 between  me  mid  you,  and  every  living  creature  that  is  with  you  for  perpetual 
 generations.  As  this  covenant  relates  to  something  lasting  and  i^erpetual,  it  requires 
 a  sign  or  representation  equally  lasting,  to  demonstrate  that  the  covenant  still  is  in 
 full  force,  as  is  evidenced  by  its  continued  operation,  and  the  efi'ects  thereof;  -which 
 by  means  of  the  sign  are  to  be  traced  to  their  true  cause,  the  covenant.  JDi  ^JX  / 
 appoint,  applies  to  the  sign,  not  to  the  covenant,  the  nature  of  which,  the  text  has 
 already  fully  explained. 
 
 13.  pj?2  Tinj  ^riK'p  nX.  My  bow  I  have  set  in  the  cloud.  Commentators  greatly 
 differ  as  to  the  sense  in  -which  these  words  are  to  be  understood.  Aben  Ezra  is  of 
 opinion,  that  the  covenant  now  established  by  God,  gave  existence  to  the  rainbow ; 
 for  which  purpose  the  power  of  the  sun  and  of  its  rays  was  increased  beyond  what  it 
 had  been  before  the  deluge.  Abarbanel  is  of  opinion,  that  owing  to  the  greater 
 richness  and  fertility  of  the  soil  before  the  deluge,  the  mists  and  vapours  which  rose 
 from  the  earth  were  of  so  dense  a  nature,  that  the  refraction  of  the  sun's  rays  in  the 
 cloud  could  not  be  seen  on  earth.  But  that  after  the  deluge  the  clouds  became  less 
 dense,  and  that  consequently,  the  refraction  of  the  solar  rays,  which  causes  the 
 rainbow,  became  visible  to  mar,  only  after  the  establishment  of  the  covenant.  "  If 
 -we  care'fuUy  examine  the  words  of  the  text,  we  find  the  expression  used  is,  flX 
 py3  *nn3  TIK^P  My  bow  I  have  set  in  the  cloud,  not  \T])l  ''3X  I  set,  {appoint)  as  in 
 the  preceding  verse,  where  God  says,  \T\1  ''3X  "itJ'X  JT'l^H  fllX  nXT  this  is  the  sign 
 of  the  covenant  which  I  set,  {appoint).  The  word,  "•riK'p  my  bow,  demonstrates 
 that  the  bow  in  question  already  belonged  to  the  Lord,  and  was  his  before  the 
 covenant.  The  word  TinJ  /  have  set,  indicates,  that  at  a  period,  previous  to  that 
 in  which  He  is  speaking,  (i.  e.  ever  since  the  days  of  creation)  he  had  set  his  bow 
 in  the  cloud.  And  as  He  had  in  the  preceding  verse  declared  that  he  would  now 
 set  or  appoint  a  sign  of  the  covenant,  He,  after  mentioning  the  bow  which  he  had 
 set  in  the  cloud,  proceeds  to  state,  0^3  fllX?  nJT'ni  that  shall  be  for  a  sign  of 
 covenant,  as  if  he  had  said,  '  Henceforth,  and  for  ever,  this  my  bow  which  hereto- 
 fore I  have  set  in  the  cloud  shall  be  held  and  considered,  and  I  now  declare  it  to 
 be,  a  sign  of  the  covenant  between  me  and  you.'     Shouldst  thou  ask  why  was  any 
 
37  GENESIS    IX. 
 
 17.  Thus  God  said  unto  Noach,  This  is  the  sign  of  the  cove- 
 nant, which  I  have  established  between  me  and  all  flesh  that  is 
 upon  the  earth. 
 
 18.  Now  the  sons  of  Noach  that  went  out  from  the  ark,  were 
 Shcm,  and  Cham,  and  Yapheth:  and  Cham  is  the  father  of 
 Canaan. 
 
 19.  These  three  were  the  sons  of  Noach:  and  of  these  was  the 
 whole  earth  overspread. 
 
 20.  Noach  began  to  be  an  husbandman,  and  he  planted  a  vine- 
 yard. 
 
 21.  He  drank  of  the  wine,  and  became  di'unk;  and  exposed 
 himself  within  his  tent. 
 
 22.  Cham  the  father  of  Canaan  saw  the  nakedness  of  his  father, 
 and  told  his  two  brethren  outside. 
 
 23.  Then  Shem  and  Yapheth  took  the  garment,  laid  it  upon  both 
 their  shoulders,  went  backward,  and  covered  the  nakedness  of 
 their  father ;  and  their  faces  tvere  averted,  so  that  they  saw  not 
 their  father's  nakedness. 
 
 appropriated  a  piece  of  ground  to  the  planting  of  many  vines,  and  thus  formed  the 
 first  vineyard."  {Mendelssohn.')  "  The  city  of  Nackshiran,  in  Armenia,  not  far 
 from  Mount  Ararat,  is,  by  the  inhabitants  of  that  region,  maintained  to  be  the  oldest 
 town  on  earth,  and  founded  by  Noach  •when  he  came  out  of  the  ark.  The  name  of 
 this  city  is  said  to  be  derived  from  Nach,  ship,  or  large  boat,  and  Schiran,  stand- 
 ing fast.  In  that  country,  branches  of  wild  vine  sometimes  cover  the  trees  of  entire 
 forests;  probably  Noach  improved  the  vine  by  planting  and  tending  it."  {Philippson.) 
 
 21.  13Ci^"'1  pTl  |fD  DK^'^I  He  drank  of  the  wine  and  became  drunk.  "As  he  was  un- 
 acquainted with  its  intoxicating  qualities,  he  drank  too  much,  and  lost  his  senses." 
 iCahen.)  riTTIN  "|in3  PJn^l  and  exposed  himself  within  his  tent.  il/TIN  literally, 
 her  tent.*  Doubtless  tliis  vague  and  obscure  narrative  refers  to  some  great  sexual 
 sin,  or  incestuous  deed  to  which  allusion  only  is  here  made,  and  with  which  Canaan 
 was  more  particularly  concerned.  Therefore,  the  expression  used  is,  n^HS  her  tent, 
 to  intimate  that  some  female  is  connected  with  the  narrative,  although  none  is 
 directly  mentioned.  Therefore,  also,  the  words  n?J  expose,  or  uncover,  and  miy 
 nakedness,  arc  used,  the  meaning  of  which,  in  the  language  of  Scripture,  is  well 
 known.    (Comp.  Levit.  xviii.  6.  et  seq.) 
 
 23.  DIT'Jti'  DDtJ'  both  their  shoulders,  literally,  on  the  shoulder  of  both  of  them. 
 "  Each  of  them  took  a  part  of  the  garment  on  his  shoulder."  {Aben  Ezra.) 
 JT'il'inN  "1D?''1  they  went  backward;  "  contrary  to  the  usual  way  of  walking,  adopted 
 
 *  The  Masoritcs,  hov.'cvcr,  punctuate  the  word  as  if  the  termination  were  mascu- 
 line, and  their  view  has  been  adopted  by  all  tnuiblators. 
 
''h  '^^p^  T^  hn.5n-m{<  nxi  nj-Sx  D^n^x  n^x;i  17 
 ^:ix  t<!in  Drn  ns^i  dhi  Dtr  niinn-p  b^«^c»n  nron  vn*j  is 
 
 I       V   IT     T  T  /T     :     IT  VV     ••  -   A  ••     :  V    V  JT  .  I"^      IT   . 
 
 n^?i  vp^^  nny.  n^i  jyi?  ^n^?  dh  x^i  22    ♦  nSrii<  "riim  '^.^n-.l 
 '^  !i6^&n.  n^DS?^n-njst  nsfi  o^  rf'\  23    :  pn^  vnx-if  ^ 
 
 ...     ..   .  ^...      ...         J-   :»■•.•  V  -   :-  ■     -  J     :  .1  ■         •  •••    - 
 
 xxiv.  1.)  where,  although  the  Deity  is  the  speaker,  the  word  used  is  not  ''7X  mito 
 me,  but  "n  7X  titito  the  Lord."     {Mendelssohn.) 
 
 17.  TlJDpn  "Iti^K  nmn  nit^  nXt  This  is  iAe  sig7i  of  the  covenant  which  I  have 
 established.  "  It  is  uncertain  whether  the  words,  "TlOpn  "S^H  which  I  have  esta- 
 blished, apply  to  nix  token,  or  to  fCISn  iAe  covenant,  or  to  both,  as  they  are 
 connected  by  a  f\pJ2  (  "  hyphen).  If  the  last  conjecture  is  adopted,  the  word  HIN 
 must  be  considered  as  in  regimen,  and  must  be  rendered,  the  sign  of,"  (Men- 
 delssohn.) 
 
 18.  |y32  ""IX  Kin  Dm  And  Cham  is  the  father  of  Ca^iaan.  "  As  the  descendants 
 of  the  Noacliidce  have  not  yet  been  enumerated,  and  the  text  goes  on  to  relate  what 
 happened  to  Noach  Avith  his  son  Cham,  in  consequence  of  which  the  curse  was  pro- 
 nounced upon  Canaan ;  the  sacred  historian  deems  it  necessary  at  the  outset  to 
 acquaint  us  with  the  genealogy  of  Canaan,  and  his  descent  from  Cham."    (Bashi.) 
 
 19.  V"lXn  ^3  nVDi  n^NOI  and  of  these  was  the  whole  earth  overspread  ;  "  from 
 these  the  whole  earth,  i.  e.  the  people  of  the  whole  earth,  spread  themselves  abroad." 
 (Gesenius.) 
 
 20.  nDIXn  tyX  n3  ^n''1  Noach  began  to  he  a  husbandman.  "  7n''1  from  77n  to 
 profane.  Noach  made  himself  profane,  when  he  planted  a  vineyard  instead  of 
 something  more  necessary."  {Rashi.)  7n''1  he  began,  from  ?7n  to  begin.  "  Noach 
 was  the  first  after  the  unfortunate  miscarriage  and  crime  of  Cayin,  who  is  named  as 
 devoting  himself  to  agriculture."  {Arnheim.)  nOlX  K'^N  literally,  a  man  of  the 
 ground.  "  Whosoever  devotes  himself  to  one  sole  object  or  pursuit,  is  in  Hebrew 
 called,  a  man  of  that  pursuit.  Hence  D^^?Xn  EJ'''N  a  man  of  God,  one  who  alto- 
 gether devotes  himself  to  the  service  of  God  :  in  ''5^'3^C  the  men  of  David,  his  ser- 
 vants and  attendants,  who  were  altogether  devoted  to  him.  Here  it  means,  a  man 
 altogether  devoted  to  the  culture  of  the  ground  or  soil,  and  making  that  his  sole 
 pursuit."  (Nachmanides.)  Vl^Q  V^'^'^  and  he  planted  a  vineyard.  According  to  the 
 Mishna,  (tr.  Kilaim,  ch.  iv.  §  5.)  a  vineyard  must  consist  of  at  least  five  vines,  set  in 
 two  rows.  "  So  long  as  the  grape  was  only  used  for  food,  vines  were  set  singly,  or 
 amongst  other  fruit  trees.     But  Noach,  who  required  a  large  quantity  of  the  juice,* 
 
 *  As  a  beverage  ;  vide  inf.  verse  21. 
 
38  GENESIS    IX. 
 
 24.  When  Noacli  awoke  from  his  ■wine,  and  knew  what  his 
 younger  son  had  done  unto  him ; 
 
 25.  He  said,  ciursed  be  Canaan ;  a  servant  of  servants  shall  he 
 be  unto  his  brethren. 
 
 26.  Moreover  he  said,   Blessed  be  the    Lord  God  of  Shem ; 
 Canaan  be  a  servant  unto  them. 
 
 27.  May  God  enlarge  Yapheth,  and  may  he  abide  in  the  tents 
 
 of  Shem  ;  and  Canaan  be  a  servant  unto  them. 
 
 the  Israelite  historian,  thus  early  in  his  narration,  represented  Canaan  as  accursed, 
 in  order  in  some  degree  to  justify  the  Israelites  in  their  aggression,  and  extermina- 
 tion of  the  descendants  of  that  doomed  race. 
 
 25.  |y33  inX  cursed  be  Canaan.  "  This  is  the  fourth  curse  pronounced  in  the 
 Book  of  Genesis.  The  first  on  the  serpent ;  the  second  on  the  earth  ;  and  the  third 
 on  Cayin."  DH^y  13y  a  servant  of  servants,  literally,  servant  servants.  "The 
 meaning  is,  a  servant,  like  all  other  bondmen.  Comp,  D'^Ji^Hp  ^^\>  Levit.  vi.  18., 
 vii.  1."  {Aben  Ezra.)  "  The  omission  of  the  letter  H  (^e)  induces  Ahen  Ezra  to 
 distinguish  between  D^t^lpn  C'np  (Exod.  xxvi.  33.  34.,  2  Chron.  iii.  8.  10.)  which 
 he  renders,  holy  of  holies,  and  the  example  he  quotes,  (D''C1p  C^*1p)  which  he 
 renders,  holy,  like  any  other  holy  object.  The  same  distinction  he  wishes  to  esta- 
 blish in  our  text,  where,  from  the  like  omission  of  the  H  he  proposes  a  similar 
 rendering."  (Ohel  Joseph  on  Aben  Ezra  in  loco.)  This  opinion  of  Aben  Ezra 
 has  been  adopted  by  Mendelssohn  in  his  translation,  though  in  the  "11N3  (notes) 
 Dnny  I'Z]}  is  explained  by  exceeding  hard  servitude.  His  version,  however,  has  not 
 been  followed  by  any  of  the  German  translators.  "  D"'12y  12]}  a  servant  of  ser- 
 vants, i.  e.  a  most  abject  servant."  (Gesenius.)  ITlN?  unto  his  brethren.  "  Unto 
 Cush,  Mitsraim,  and  Phut,  the  sons  of  his  father.  Some  maintain,  that  the  Cushim 
 (blacks)  are  doomed  to  bondage  because  Noach  cursed  Cham  ;  but  those  who  hold 
 this  opinion  forget  that  the  first  monarch  who  ruled  after  the  deluge,  (Nimrod)  was 
 a  descendant  of  Cush."    (Aben  Ezra.) 
 
 26.  n'C  \n7N'  "H  Tina.  Blessed  be  the  Lord  God  of  Shem.  Those  who,  hereafter, 
 are  to  execute  judgment  on  Canaan,  will  be  descendants  of  Shem.  Blessed  there- 
 fore be  the  Lord,  who  will  grant  them  strength,  and  aid  them  to  avenge  the  wrong 
 Canaan  did  to  their  great  progenitor.  "  Dt^  TIPN  "H  the  Lord  God  of  Shew.  The 
 peculiar  name  of  the  Deity,  "D  the  Lord  Tetragrammaton,  is  here  mentioned  in 
 connection  with  Shem,  whereas  in  the  succeeding  verse,  the  name  DTlpX  Elohim, 
 God,  only  is  mentioned  in  connection  with  Yapheth :  to  indicate  that  it  is  by  the 
 descendants  of  Shem  that  "H  the  Lord,  (Tetrogrammaton)  would  most  purely  be 
 worshipped  according  to  his  Unity  and  immaterial  everlasting  essence ;  which  at- 
 tributes are  especially  expressed  in  that  name."    {Phili2rpson.) 
 
 27.  D^i*  ^^nsn  pE:>''1  n^h  D''n'?X  na^  May  God  enlarge  Yapheth  and  may  he 
 abide  in  the  tents  of  She^n  :  or,  God  shall  enlarge  Yapheth  and  he  shall  divell  {abide) 
 in  the  tents  of  Shem.*    nC  he  shall  enlarge,  root  HflD  {conjug.  Hiphil)   to  make 
 
 *  The  words  of  Noach  must  be  considered  either  as  a  wish  or  a  prediction.  In 
 the  first  sense,  may  is  the  proper  rendering,  as  is  shall  in  the  second. 
 
™  vi]  ij'*p  nj  f f?;*!  24  :  !i5<-j  K^^  D^^n^5  nnj^j  n^hh^? 
 n;n;  dnnj;^  in;;;,  typs  ni'ii^  n^x*i  25  ♦  ]tpj^n  1^5  ij?  ^b^;"^2^^^? 
 :  )^h  nnjj.  tjy?  \nn.  oj?^  'rhij^  m\  ^)'i'2  ^f^m  26    ♦  vhk^ 
 
 by  man,  whose  movements  are  generally  in  a  forward  direction."  {Aben  Ezra.) 
 Tl^JinX  averted,  literally,  backward.  But  as  it  is  stated,  that  they  walked  back- 
 ward, and  did  not  see  their  father's  nakedness,  it  follows  that  their  face  could  not  be 
 turned  backward,  as,  if  it  had,  they  must  have  seen  him ;  that,  therefore,  their  faces 
 must  have  been  averted  from  him,  which  was  the  natural  consequence  of  their  walk- 
 ing backward. 
 
 24.  \^pi^  133  1?  riK'y  I^N  nX  wkat  his  younger  son  had  done  unto  Mm.  "  The 
 te:.t  does  not  state  what  had  been  done  to  Noach.  And  as  Cham,  though  he  did 
 not  cover  his  father's  nakedness,  did  him  no  injury,  but  only  mentioned  to  his  bre- 
 thren what  he  had  seen;  it  follows,  that  the  perpetrator  of  the  wrong  that  had  been 
 done  to  Noach  was  not  Cham,  but  Canaan.  For  the  possessive  pronoun  1  his, 
 affixed  to  p  son,  refers,  not  to  Noach  but  to  Cham,  whose  youngest  son  was  Canaan, 
 as  it  is  said,  the  sons  of  Cham  were  Cush,  Mitsraim,  Phut,  and  Canaan,  (infra,  x.  6.) 
 Therefore,  Noach  cursed,  not  Cham,  whose  offence  was  one  of  omission  only,  but 
 Canaan,  whose  offence  was  one  of  actual  commission."  {Abeti  Ezra.)  "  Even  as 
 Yapheth  was  the  eldest  of  Noach's  sons,  although  he  is  the  last  enumerated,  so 
 likewise,  Canaan  was  the  eldest  of  Cham's  sons,  and  therefore,  according  to  the 
 precedent  established  in  the  house  of  Noach,  is  enumerated  last.  It  is  probable 
 that  at  the  time  this  untoward  occurrence  took  place,  Cham  had  no  other  child  but 
 Canaan ;  therefore,  he  was  the  one  cursed  by  Noach,  who  wished  to  carry  his 
 vengeance  further  than  a  malediction  on  Cham  would  have  done.  For  even  if 
 Cham  subsequently  should  have  many  children,  the  stigma  attached  to  the  eldest 
 would  extend  to  the  whole  family."  {Nachmanides.).  Berosus  relates  that  Cham 
 was  the  offender,  and  that  he  emasculated  Noach.  "  According  to  tradition,  an 
 offence  of  even  a  more  heinous  and  unnatural  character  *  was  committed  on  Noach, 
 by  Cham ;  but  as  the  Deity  had  alike  blessed  his  three  sons,  Noach  did  not  think 
 it  right  to  curse  one  of  them.  Nevertheless,  as  the  crime  required  punishment,  he 
 selected  the  youngest  son  of  his  own  youngest  son,  to  bear  the  penalty  of  the  father's 
 misdeed."  The  exposition  of  Aben  Ezra,  that  Canaan  was  the  actual  offender, 
 and  that  1  in  1JD  his  son,  applies  to  Cham,  is  ingenious,  though  not  in  accordance 
 with  the  letter  of  the  text  or  the  rules  of  grammai'.  Aben  Ezra  was  induced  to 
 adopt  it,  first,  because  the  text  does  not  assert  that  Cham  really  did  any  harm  to 
 his  father;  and  secondly,  to  remove  the  apparent  injustice  of  punishing  the  child 
 for  the  transgression  of  the  father,  or  the  difficulty  why  the  fourth  child  only  should 
 be  selected  for  this  purpose.  But  the  curse  pronounced  by  Noach,  was  not  merely 
 an  act  of  vengeance,  but  also  a  prophetic  prediction,  fully  verified  by  subsequent 
 events ;  and  this  fact  not  only  meets  the  difficulties  which  Aben  Ezra  labours  to 
 remove,  but  also  silences  the  cavils  of  those  modern  Rationalists,  who  contend  that 
 
 *  Vide  Talmud  tr.  Sanhedrim,  and  Rashi  in  loco,  lym  "K"M  1D1D  "S"\ 
 
39  GENESIS   IX.,   X. 
 
 28.  Noach  lived  after  the  deluge  three  hundred  and  fifty  years. 
 
 29.  All  the  days  of  Noach  were  nme  hundred  and  fifty  years  : 
 and  he  died. 
 
 Ch.  X.  1.  Now  these  are  the  descendants  of  the  sons  of  Noach ; 
 Shem,  Cham,  and  Yapheth :  unto  them  sons  were  born  after  the 
 deluge. 
 
 2.  The  sons  of  Yapheth ;  Gomer,  Magog,  Madai,  Yavan,  Tubal, 
 Meshech,  and  Tiras. 
 
 3.  And  the  sons  of  Gomer ;  Ashkenaz,  E-iphath,  and  Togarmah. 
 
 4.  And  the  sons  of  Yavan ;  Elishah,  Tarshish,  Kitthn,  and  Dodanim. 
 
 5.  By  these  were  se-paxately  foiined  the  settlements  of  the  nations 
 in  their  lands ;  every  one  after  his  tongue,  after  their  families,  in 
 their  nations. 
 
 Ch.  X.  1.  ni  ''33  mPin  n^XI  Now  these  are  the  descendants  of  the  sons  of 
 Noach.  "  In  the  shape  of  a  genealogical  table  of  the  descendants  of  Noach,  this  tenth 
 chapter  of  Genesis  gives  us  a  list,  systematically  arranged,  of  the  nations  inhabiting  the 
 three  quarters  of  the  globe,  which  at  that  time  were  known  in  western  Asia.  For, 
 that  the  names  of  the  individuals  enumerated  in  this  list,  are  intended  to  designate 
 nations,  is  proved  by  the  fact  that,  interspersed  among  the  names  which  might  be 
 taken  for  those  of  individuals,  wc  find  not  only  names  with  plural  terminations,  (as 
 Oni?  Ludim,  □''DiJ?  Anamim,  OTlinDJ  Naphtuchim,  <^c.)  but  others  which,  in 
 conformity  to  the  idiom  of  the  Hebrew  language,  by  virtue  of  their  termination,  are 
 names  of  nations,  (as  '•DI^TI  the  Yebusite,  HtDXH  the  Emorite,  ^JJ'JIjn  the  Gir- 
 gashite,  §c.)  We  even  find  some  names  in  this  list,  which  on  other  occasions  are 
 only  used  as  names  of  countries,  (as  D"1X  Aram,  *1B"1N  Ophir,  n?^in  Chavilah,  §c.) 
 Hence  it  is  evident,  that  even  as  Israel  and  Judah  were  names  of  individuals,  and 
 also  of  nations,  such  is  likewise  the  case  with  tlie  names  in  this  genealogical  table." 
 {E.  F.  K.  Rosenmuller.)  "  History  and  comparative  philology,  as  far  as  hitherto 
 these  sciences  have  been  carried,  fully  bear  out  this  division  into  three  families  of 
 nations ;  with  the  sole  limitation  that  Asia,  cast  of  the  Himalayah  mountains,  China, 
 &c.,  do  not  enter  within  the  sphere  of  the  sacred  narrators  views."  {Philippson.') 
 ?12?Dn  "inX  CJl  CDn"?  n/VI  unto  them  sons  were  born  after  the  deluge.  As 
 throughout  the  history  of  the  deluge,  mention  is  only  made  of  Noach,  his  wife,  his 
 three  sons  and  their  wives,  the  words  of  this  text  complete  the  proof  that  the  above 
 eight  persons  were  the  sole  survivors  of  that  woeful  catastrophe. 
 
 2.  nS''  ''22  the  sons  of  Yapheth.  The  enumeration  begins  with  Yapheth,  because 
 he  is  the  first  born.  It  proceeds  with  Cham,  although  the  youngest,  and  reserves 
 Shem  to  the  last,  because  the  narrator  wishes  to  enlarge  on  the  history  of  his  descen- 
 dants." {Nachmanides.)  For  the  geographical  notes  to  these  and  the  other  names 
 in  the  genealogical  table,  see  note  {g)  at  the  end  of  the  Section. 
 
 5.  ITlDJ  n?NtD  By  these  were  separately  formed.  Tw^'O  contraction  oi\'Oof,from, 
 or  hy,  npx  a7id  these,   "  }>0  by,  through,  expressing  the  efficient  cause."  (^Gesenius.) 
 
 VOL.    I.  L 
 
^n^)  29    :  n^^  DTOm  ni^  hM^f2  \^h^  h^pTi  im  r\\-m  2s 
 
 I    T-        AT  T  V       •     -:  -         T  T  ••'-•;:  .  T 
 
 :  h):im  ^m  d^;3  nrh  ^ih)';).  ns;)  dh  dsj^  ni)-^;?^  nn'piri  n^^51  1 
 iDJi  "ill  3    J  Dn^ni  ^ra  ^nni  tvi  ^2:1  :ib^  n^?i  nr.  \^.5  ^ 
 
 V    A        <•"•   :  IT      ■    :  |V    1.V  AT      •..  :        (jtt;         >.      t  t  .a  .    .        a      . 
 
 1-     T    I  :  V   •  A-        :  -    :        ir       •   v:     Ktt     j-  :  it     .       i    .       ^.  .    j     .    . 
 
 .T         :   :      •    :  a         :    •  v  t  :  -   :  .-<•..  .  .  . 
 
 ji-irfe,  io  enlarge,  )3t^''1  ^e  s/it/«7  rfweW  {abide.)  "  This  refers  to  the  word  DTi^t? 
 in  the  preceding  part  of  the  sentence.  According  to  my  opinion,  it  appears  that 
 Noach,  from  the  excess  of  his  anger  against  Cham,  first  g<ave  vent  to  his  rage  in  a 
 curse,  in  which  he  devoted  the  offender  to  a  fearful  penalty.  He  then,  to  reward 
 liis  other  two  sons,  pronounces  a  blessing  on  them  according  to  their  order  of  seni- 
 ority, first  on  Yapheth,  and  then  on  Shem.  This  blessing,  however,  he  opens  with 
 an  exordium  of  praise  to  Almighty  God— even  as  Moses  our  teacher,  peace  be  with 
 him,  when  about  to  bestow  his  last  blessing  on  Israel,  opens  his  benediction  with  the 
 Avords,  The  Lord  came  from  Sinai,  §-c.  (Deut.  xxxiii.  2.)  expressions  of  praise  and  grati- 
 tude to  God."  {Nackma7iides.)  Blessedhe  the  Lord  God  of  Shem.  This  designation 
 Noach  bestows  on  the  Deity,  because  in  the  spirit  of  prophecy  he  foresees  that  the 
 nation  hereafter  to  be  chosen  by  God  as  his  peculiar  people,  are  to  descend  from  Shem. 
 "  After  repeating  his  curse  on  Canaan,  Noach  proceeds  to  bless  his  other  two  sons  ; 
 first  the  elder,  Yapheth,  and  then  the  younger,  Shem.  On  each  of  them  he  bestows 
 a  benediction  appropriate  to,  and  fulfilled  in,  the  destiny  of  their  descendants.  On 
 Yapheth,  temporal  prosperity,  wide  spread  possessions,  wealth  and  power;  and  on 
 Shem,  eternal  felicity,  a  knowledge  of  the  true  God  and  his  especial  protection." 
 {Mendelssohn.)*  "  That  something  more  than  a  mere  play  upon  words  is  intended 
 by  nS''  Yapht,  enlarge,  and  ns"''?  Leyapheth,  to  Yapheth,  is  proved  by  the  re- 
 mainder of  the  sentence  DB'  '''?n«n  p!2>*1  he  shaJl  dwell  in  the  tents  of  Shem, 
 Avhich  indicates  that  the  descendants  of  Yaphet  are  to  penetrate  into,  and  possess  or 
 bear  sway  over,  a  part  of  the  territories  of  the  sons  of  Shem.  For  the  p5J''»')  he  shall 
 dwell,  applies,  not  to  God,  but,  to  Yapheth.  According  to  the  blessing  pronounced 
 by  Noach,  it  appears  that  the  descendants  of  Yapeth  are  to  become  the  founders 
 and  propagators  of  social  institutions,  civilisation  and  mental  culture  :  the  descen- 
 dants of  Shem  are  to  be  guardians,  and  inculcators  of  religious  truth,  and  moral 
 culture ;  whereas,  the  descendants  of  Cham  are  to  be  placed  lowest  in  the  scale  of 
 humanity,  and  altogether  devoted  to  their  material  wants  and  sensual  gratifica- 
 tions."    {Philippson.)    Vy?  l^y  a  servant  unto  them,  unto  Yapeth  and  Shem. 
 
 28.  n3^  D''K^»ni  nSK'  niK»  c'?K>  three  hundred  and  fifty  years.  From  the 
 creation  of  Adam  to  the  death  of  Noach,  the  sacred  text  has  1906,  the  Septuagint, 
 2192,  and  the  Samaritan,  1557  years.  The  sacred  text  has  as  many  years,  within 
 one,  from  the  creation  of  Adam  to  the  deluge,  as  the  Samaritan  places  between  the 
 first  named  event  and  the  death  of  Noach. 
 
 *  For  tlie  remainder  of  Mendelssohn's  note,  in  which  he  proves  the  fulfilment  of 
 the  blessing,  see  note  (/)  at  the  end  of  the  Section. 
 
40  GENESIS    X. 
 
 6.  And  the  sons  of  Cham ;  Cush,  Mitsraim,  Phut,  and  Canaan. 
 
 7.  And  the  sons  of  Cush ;  Seba,  Chavilah,  Sabtah,  Haamah,  and 
 Sabtecha :  and  the  sons  of  Raamah ;  Sheba,  and  Dedan. 
 
 8.  And  Cush  begat  Nunrod :  he  began  to  be  a  mighty  07ie  on 
 the  earth. 
 
 9.  He  was  a  mighty  hunter  before  the  Lord :  therefore  it  is 
 said,  Even  as  Nimrod  a  mighty  hunter  before  the  Lord. 
 
 i.  4.  2.)  Nimrod,  i'SeftptvBr]s)  was  the  leader  of  those  who  attempted  to  build  the 
 Tower  of  Babel,  (vide  iiifra,  xi.  4.)  and,  as  such,  a  rebel  against  the  Deity.  Accord- 
 ing to  Persian  astrognosia,  the  constellation,  the  Giant,  i.  e.  Orion,  represents  the 
 mighty  Nimrod.  (Vide  Chron.  pasch.  p.  36.  Cedren.  hist.  p.  14.  Comp.  Hyde  ad 
 Ulugbeigh,  p.  44.  sq.)  The  Hebrew  name  for  this  constellation  is  ?''D3  (vide  Isa. 
 siii.  10.,  Job  xxxviii.  31.,  and  Sept.  and  Syr.  translations  in  loco.)  fool,  a  name 
 not  ill  adapted  to  the  leader  of  that  insane  undertaking.  According  to  the  Talmud, 
 (tr.  Chagiga,  ch.  ii.)  the  name  TlOJ  Nimrod,  is  derived  from  1"l?0  marad,  to  rebel, 
 because  he  induced  mankind  to  rebel  against  God.  This,  however,  Abe7i  Ezra  does 
 not  seem  willing  to  admit,  but  says,  "  Seek  not  a  cause  for  every  (Scriptural)  name, 
 where  none  is  expressly  mentioned,"  on  which  his  commentator  {Okel  Joseph  in 
 loco)  remarks,  "  if  the  name  of  Nimrod  is  derived  from  the  cause  stated  in  the 
 Talmud,  it  ought  to  have  been,  not  Hipj  Nimrod  but,  TlO^  Mamred."  But  accord- 
 ing to  Simojies,  (Onomast  V.  T.  p.  472.)  the  name  Nimrod  is  composed  of  |''3  off- 
 spring, and  1"ip  rebellion,  so  that  iip  ^J  means  Jilius  rebellionis.  A  portion  of 
 the  name  pj  Nin  survived  in  Ninus,  under  which  appellation  he  is  known  to  his- 
 torians, as  the  builder  of  Nineve.  All  eastern  legends  and  traditions  agree  with 
 Josephus  and  the  Medrashim,  in  representing  Nimrod  as  a  cruel,  proud,  and  reckless 
 tyrant.  (Vide  d' Herbelot  Bibl.  Orient,  under  the  name  Nimrod,  and  Ouseley 
 Oriental  collections,  vol.  ii.  p.  375.)  pX2  13J  nVn*?  ^Pin  XIH  he  began  to  be  a 
 mighty  one  on  the  earth.  "  Setting  himself  up  against  the  Omnipotent  and  seducing 
 mankind  from  their  allegiance  to  the  Lord."  (Bashi.)  The  sacred  historian  in- 
 tends here  to  point  out  to  us  the  first  beginning  of  those  movements  and  convul- 
 sions in  society,  which  led  to  the  formation  of  states  and  dominions,  especially  to 
 that  of  royalty.  And  inasmuch  as  these  movements  led  to  the  overthrow  of  the 
 previous  slate  of  things,  the  name  of  the  man  by  M'hom  these  changes  were  first 
 introduced,  Tl?33  Nimrod,  from  ^^?D  Marad,  to  rebel,  is  particularly  expressive. 
 
 9.  "n  ''JD?  T'V  12i  iTTI  ^?"l^  He  was  a  mighty  hunter  before  the  Lord.  "  He 
 captivated  men's  minds  by  his  eloquence,  and  seduced  them  to  prefer  him  before 
 God."  {Rashi.)  "  He  first  gave  proof  of  man's  superiority  and  decided  power  over 
 the  brute  creation,  which  he  tamed,  or  hunted  and  killed ;  and  the  words  "H  '•JS? 
 before  the  Lord,  express  that  he  built  altars,  and  brought  animals  as  burnt 
 offerings  unto  the  Lord."  {Aben  Ezra.)  "  A  mighty  hunter  ;  an  oppressor;  one, 
 who  by  stratagem  and  force  kidnaps  men,  and  reduces  them  to  slavery."  {Herder.) 
 "  The  HebrcAv  words  'Tl  "'3D?  before  the  Lord,  may  be  variously  understood.    They 
 
^:iD  m'b  ^:jn^  7    :  w;^^  tD^s^i  Dn^x:^  tJ'is  on  ^^;jn^  e    *  nri'm 
 
 jT  :  -i"    ;  l'^   1' :  J  •  >.    :    •  v  at      v.      .  .  . 
 
 ^^p^i.  ^  ♦  n'7''  ^.??^  ^9^'^-  '^^^  ^P^?!?!  '^§^'^-1  '^p^'^i  '^^'^'^J 
 
 ,   .  yT  T  I  J     V  IT   T  v   *  J  :   I'  ....  J  ^  , 
 
 n"lD3  literally,  u'ere  separated  or  divided.  The  obvious  import  of  the  sentence  is 
 as  given  in  our  translation ;  for  the  verb  is  not  used  with  reference  to  settlements 
 previously  existing  and  now  only  divided  one  from  another,  but  is  intended  to  ex- 
 press the  primary  formation  of  such  settlements  by  means  of  the  personal  dispersion 
 of  those  who  formed  them.  A  similar  idiom  occurs  in  Latin,  in  which  the  expres- 
 sion munire  viam  is  used  to  denote  the  primary  formation  of  a  military  road  by 
 means  of  fortification,  not  the  fortifying  of  a  road  already  existing.  W'MT]  '•'•X  the 
 settletnents  of  the  nations.  "  ""K  by  contraction  for  ""IX  verbal,  from  nlX  {Arab. 
 AVi),  to  take  for  an  habitation,  to  inhabit."  {Gesenius.)  The  English  authorised 
 version,  after  the  Septuagint,  renders  D''1Jn  ^^X  isles  of  the  gentiles,  the  word  *X 
 being  frequently  used  in  the  sacred  Scriptures  for  isle  or  island.  E.  F.  K.  Rosen- 
 muller,  while  he  allows  that  ""X  is  derived  from  HJX  to  inhabit,  is,  nevertheless,  of 
 opinion,  that  in  this  text  the  word  must  be  rendered  island,  and  thinks  that  here  it 
 is  used  to  express  the  isles  of  the  Mediterranean  and  the  coasts  of  the  West,  as 
 Greece,  Italy,  and  Spain.  Gese?iius  is  also  of  opinion,  that  in  our  text  D''1Jn  ''''N 
 must  be  rendered,  the  islands  and  remote  coasts  of  the  West.  Mendelssohn 
 in  his  version,  does  not  translate  the  word  ''''X  but  the  11X2  (notes),  state,  "  the 
 appellation  ''X  applies,  in  its  primary  signification,  to  land  that  lies  in  the  midst 
 of  a  sea  or  river;  but  is  also  extended  to  countries  which  are  not  encompassed 
 by  any  sea  or  river.  From  the  circumstance  of  these  words  D''1Jn  '•''K  not  being 
 repeated  when  mention  is  made  of  the  descendants  of  Cham  and  of  Shem,  (infra 
 verse  20,  and  31.)  it  appears  to  me,  that  these  words  are  intended  to  designate  the 
 isles  in  the  Mediterranean  and  the  Helespont,  which  either  were  inhabited  generally 
 by  the  descendants  of  Yaphet ;  or  if  taken  in  a  more  restricted  sense,  and  ap- 
 plied only  to  the  nations  mentioned  in  the  preceding  verse,  by  the  children  of  Yavan, 
 namely,  Elishah,  Tarshish,  Kittim,  and  Dodanim."  (11N3  in  loco.)  Frank,  in 
 his  French  translation,  renders  D''13n  '''N  the  most  distant  nations,  because,  ac- 
 cording to  his  opinion,  "  the  primitive  and  proper  signification  of  ''S  appears  to 
 come  from  the  idea  of  retired,  remote,  far  out  of  sight;  thence  that  of  refrea^, 
 solitude,  and  by  extension,  desert."  All  modern  translators,  however,  Salomon, 
 Zunz,  Cahen,  Frank,  Arnheim,  agree  in  rendering  the  word  "'''X  in  conformity 
 to  its  primary  signification,  settlement,  habitation,  or  confines,  the  first  of  which 
 renderings  we  have  adopted.  DH'^in  DnnSLJ'D'?  "IJC''?'?  tJ^^S'  Dni'lXl  in  their  lands ; 
 every  one  after  his  tongue,  after  their  families  in  their  nations.  This  sen- 
 tence which  we  find  repeated  after  the  enumeration  of  the  descendants  of  Cham, 
 (infra,  verse  20.)  and  of  Shem,  (infra,  verse  31.)  embodies  the  principle  according 
 to  which  this  genealogical  table  has  been  framed,  and  the  soundness  of  which,  even 
 the  nice  acumen  of  modern  criticism  is  compelled  to  admit.  For  the  threefold 
 criterion  afl'orded  by  the  diversity  of  country,  of  language  and  descent,  are  com- 
 bined and  employed  by  the  sacred  writer. 
 
 8.  Tin3  Nimrod,   Septuagint  Ne'/^/Jwo   Nebrod.     According   to  Josephus,  (Ant. 
 
41 
 
 GENESIS    X. 
 
 10.  The  beginning  of  his  kingdom  was  Babel,  and  Erech,  and 
 Accad,  and  Calneh,  in  the  land  of  Shinar. 
 
 1 1 .  Out  of  that  land  he  went  forth  to  Ashur,  and  builded  Nine- 
 veh, and  Rechobothir,  and  Calach. 
 
 11.  "W^f,  N^""  Kinn  ymr\  p  Out  of  that  land  he  went  forth  to  Ashur,  literally, 
 he  went  forth  Ashur.     The  omission  of  the  preposition  <o,  expressed  either  by  the  7 
 prefixed  to  the  noun,  or  the  local  H  affixed  thereto,  renders  the  text  extremely  equi- 
 vocal and  uncertain,  as  the  meaning  may  be  either  that,  out  of  that  land,  (Shinar) 
 he  (Nimrod  who  had  been  spoken  of  in  the  preceding  verse)  went  forth   to  Ashur, 
 Ssc,  or,  that  out  of  that  land  Ashur  went  forth,  l^c.     Each  rendering  has  met  with 
 supporters,  as  will  be  seen  from  the  following  opinions  of  commentators.     "  When 
 Ashur  saw  that  his  sons  hearkened  to  Nimrod,  and  joined  him  in  rebelling  against 
 the    Deity,  and  building  the  tower,  he  (Ashur)  went  away  from  among  them." 
 (Hashi.)    "  Ashur  was  a  son  of  Yaphet,  and  he  went  forth  from  Shinar  after  the  dis- 
 persion ;  but  the  king  who  reigned  over  Shinar  at  that  time,  was  Nimrod.     The 
 author  of  the  Seder  01am  expounding  the  words,  Peleg,  for  in  his  days  was  the 
 earth  divided,  (inf.  verse  25.)  says  that  Nimrod  reigned  over  the  70."*  {Aben  Ezra.) 
 "  Modern  commentatoi-s  are  the  first,  who,  taking  Ashur  to  be  the  name  of  a  country, 
 have  rendered  the  text,  Nimrod  went  forth  from  Shinar  and  possessed _  himself  of 
 Ashur.     But  Nimrod  has  not  at  all  built  Ninive ;  and  if  Ashur  were  the  name  of  a 
 country,   the   text  would  have  mitJ'N  to   Ashur.     The   older  commentators  very 
 properly  considered  Ashur  to  be  the  name  of  a  patriarch  or  tribe."    {Philippson.') 
 After  Nimrod  had  extended  his  sway  over  the  whole  land  of  Shinar,  he  next  sub- 
 dued Ashur,  a  possession  of  the  sons  of  Shem,  w-liere  he  built  several  large  cities. 
 The  omission  of  the  preposition  to,  in  the  text,  does  not  impair  the  sense,  as  the 
 saered  Scriptures  present  us  with  many  instances  of  the  kind,  as  Numb,  xxxiv.  4. 
 -nS  "iVn  N*^*^  and  Deut.  iii.  1.  '<V'n^  liflKIp'?  \^"2r\  I'pn  JIJ?  S'VM  in  both  which 
 instances  the  preposition  to,  is  omitted,  but  the  meaning  is   quite  clear."     From 
 this  conquest  of  Assyria  by  Nimrod,  the  prophet  Micah,  (ch.  v.  6.)  takes  occa- 
 sion to  call  that  land  by  his  name.     '  They  shall  waste  the  land   of  Ashur  with 
 the  sword,   and   the   land  of  Nimrod   with  their  bare  arms.'  "     {Nachtnanides.') 
 "  There  can  be  no   doubt   that  the  proper  rendering  of  this  text  must  be,   Out 
 of  this   land   (Shinar)    he    (Nimrod)  went  forth   to   Ashur,   (Assyria)  and   built 
 Ninive.     The  correctness  of  this  rendering  can  easily  be  proved ;  for  it  would  be 
 strange  if  Ashur,  a  son  of  Shem,  (vide  inf.  verse  22.)  were  mentioned  among  the 
 descendants  of  Cham,  of  whom  Nimrod  was  one.     It  would  be  equally  strange  if 
 the  deeds  of  Ashur  were  spoken  of  before  his  birth  and  descent  had  been  mentioned. 
 Lastly,  the  fact  that  Ashur  left  Shinar  and  formed  settlements  in  some  other  country, 
 required  no  particular  mention,  as  it  is  no  more  than  what  was  done  by  most  of  the 
 descendants  of  Noach.     But  if  these  words  are  applied  to  Nimrod,  the  narrative 
 from  verse  8,  till  the  end  of  verse  11,  forms  one  connected  whole.     After  telling  us 
 (verse  8.)  who  Nimrod  was,  and  (verse  9.)  for  what  he  was  distinguished,  the  text 
 proceeds  to  tell  us,  (verse  10.)  that  his  empire  originally  consisted  of  Babel,  Ercch, 
 &c.,  in  the  land  of  Shinar ;  but  that  subsequently  he  extended  his  dominions,  and 
 
 *  Tribes  or  families  of  the    Noachid;c   enumerated   in  this    genealogical   table* 
 
p.Nt5  r!.;ibl  i^i^i  '^'i^]  Sia  iri5^;p?3  n^^x'i  ^nrii  lo 
 
 may  mean  against,  in  opposition  to,  the  Lord.  (Comp.  Numb.  xvi.  2.  '•JS?  1Dp''1 
 ^t^•D  1  Chron.  xiv.  S.  DH'^JS?  Sifl.  They  may  also  be  rendered,  by  the  help  of  the 
 Lord,  (comp.  Numb,  xxxii.  21.,  22.,  27.  "T\  ''JQ7).  Here,  however,  the  expression 
 seems  to  be  emphatical,  like  as  if  the  text  said.  Even  in  the  eyes  of  the  Lord.  Comp. 
 Jonah  iii.  3.  D^-I'?^«^  nh)ni  T-y  nn\n  my:).  {E.  F.  K.  RosenmulUr.^  '•iS^  i.  q. 
 ''T)i1  in  the  opinion,  or  judgment  of  the  Lord.  Comp.  Prov.  xiv.  12.  "15^''  "]"T1  K>* 
 {J*''S  ''JD?.  {Gesenius.)  "  He  {Nitnrod)  was  the  first  who  reigned  over  men,  for 
 until  his  times,  neither  war  nor  king  were  known  to  mankind.  The  sacred  his- 
 torian calls  attention  to  the  great  personal  strength  and  courage  of  Nimrod  which 
 led  to  his  exaltation,  and  which  he  evinced  in  hunting,  and  overcoming  wild  beasts ; 
 and  the  words  "H  ^3S?  are  added  to  express,  that  there  was  none  like  unto  him,  for 
 strength  and  cunning,  on  the  whole  earth ;  for  whatever  exists  in  the  world  is  before 
 the  Lord.  Comp.  Gen.  vi.  11.  DTIPXH  *3S7  ^"IJ^H  T\TWr\)  there  was  nothing  on 
 earth  but  what  was  corrupt ;  and  Levit.  xxii.  3.  ''JD?D  J<\"in  tJ^DiH  HmSJI  that 
 person  shall  not  be  permitted  to  exist  anywhere.  {Nachmanides.)  '•  Nimrod  is 
 first  described  in  general  terms  as  an  hero  ;  it  is  next  stated,  that  it  was  chiefly  by 
 means  of  his  success  as  an  huntsman,  that  he  acquired  influence  and  power ;  and 
 lastly,  the  countries  over  which  he  acquired  dominion  are  enumerated.  V1X3  133 
 a  mighty  one  on  the  earth,  is  certainly  the  simplest  but  most  concise  way  of  describ- 
 ing the  beginning  of  royal  power  and  prerogative,  and  aff'ords  plain  proof  of  the 
 meaning  of  the  whole  narrative.  "H  '•JD?  before  the  Lord,  is  intended  to  express 
 the  highest  degree  of  human  strength  and  capability.  We  must  bear  in  mind,  that 
 clearing  the  land  of  wild  and  ferocious  animals,  was  the  greatest  benefit  which  in 
 those  times  could  be  conferred  on  mankind ;  requiring  great  personal  strength  and 
 courage,  and  naturally  placing  him,  who  possessed  tlie  greatest  portion  of  these 
 qualifications,  at  the  head  of  the  bold  youths  who  joined  him  in  his  daring  enter- 
 prises. Such  heroes  were  Hercules,  Theseus,  and  others,  whom  Greek  mythology 
 celebrates."  (Philippson.)  "ION''  p  ?]}  therefore  it  is  said.  "  Of  any  wicked 
 man  who  wilfully  and  presumptuously  offends;  who  knows  his  Maker,  and  never- 
 theless dares  to  rebel  against  him."  (Rashi.)  "  This  was  a  saying,  common  in 
 the  days  of  Moses."  (Aben  Ejzra.)  "  The  mighty  changes  wrought  by  Nimrod, 
 and  his  great  power,  had  so  firmly  established  his  fame,  that  as  late  as  the  days  of 
 Moses,  his  success  was  proverbial ;  and  it  was  customary  to  compare  any  person 
 distinguished  for  successful  boldness,  to  Nimrod,  the  mighty  hunter  before  the 
 Lord."     (Mendelssohn.) 
 
 10.  inD??2Q  TT'K'XI  The  beginning  of  his  kingdom.  The  sacred  historian  indi- 
 cates the  gradual  extension  of  Nimrod's  empire.  Having  began  to  acquire  power 
 and  dominion  over  Babel,  he  successively  subdued  Erech,  Accad,  &c.  11X1  733- 
 "lyJK'  |'"IX3  n3?31  *13X1  Babel  and  Erech,  and  Accad,  and  Calneh  in  the  land  of 
 Shinar.     For  geographical  particulars,  see  note  (h)  at  the  end  of  the  Section. 
 
43  GENESIS    X. 
 
 19.  The  border  of  the  Canaanitcs  was  from  Tsidon,  towards 
 Gerar,  unto  Aza ;  and  towards  Sedoni  and  Amorrah,  Admali,  and 
 Tseboyim,  extending  unto  Lashang. 
 
 20.  These  are  the  sons  of  Cham,  after  their  families,  after  their 
 tongues,  in  their  countries,  and  in  their  nations. 
 
 21.  Unto  Shem  also  children  were  born;  lie  is  the  flither  of  all 
 the  children  of  Eber,  and  the  brother  of  Yapheth,  the  elder. 
 
 22.  The  children  of  Shem ;  Elam,  Ashur,  Arpachshad,  Lud, 
 and  Aram. 
 
 23.  And  the  children  of  Aram ;  Uz,  Chul,  Gether,  and  Mash. 
 
 24.  And  Arpachshad  begat  Shelach ;  and  Shelach  begat  Eber. 
 
 25.  And  unto  Eber  were  born  two  sons :  the  name  of  one  was 
 Peleg,  for  in  his  days  was  the  earth  divided;  and  his  brother's 
 name  loas  Yoktan. 
 
 26.  And  Yoktan  begat  Almodad,  Shaleph,  and  Chatsarmavcth, 
 Yarach, 
 
 27.  Hadoram,  Uzal,  Diklah, 
 
 28.  Obal,  Abimael,  Sheba, 
 
 It  therefore  appears  to  me,  that  in  this  text,  I^J?  means  the  name  of  a  man,  Eber 
 the  son  of  Shelach,  who,  according  to  all  eastern  tradition,  and  also  according  to  tlie 
 opinions  of  the  Rabbles,  was  a  man  of  pre-eminent  piety  and  a  prophet,  whose  re- 
 moter offspring  gloried  in  their  descent  from  him,  (compare  inf.  xiv.  13.  nnyn  D13N) 
 to  such  a  degree,  that  they  even  held  their  great  progenitor  to  be  honoured  by  the 
 designation,  father  of  Eber."  {Mendelssohn.)  71*1^11  03^  ^flN  the  brother  of  Ya- 
 pheth the  elder.  This  phrase  is  exceedingly  obscure,  as,  according  to  the  idiom  of 
 the  Hebrew  language,  it  may  also  mean,  the  elder  brother  of  Yapheth.  "  From  the 
 words  of  the  text,  I  do  not  clearly  know  whether  the  elder  applies  to  Shem  or  to 
 Yapheth.  But  as  subsequently  we  are  informed,  that  Shem  was  07ie  hundred  years 
 old,  and  begat  Arpachshad,  two  years  after  the  deluge,  (inf.  xi.  10.)  it  follows  that 
 Yapheth  was  the  elder.  For  Noach  was  500  years  old  when  he  began  to  have  chil- 
 dren, and  the  deluge  took  place  in  the  GOOth  year  of  his  age.  His  eldest  son  must 
 consequently  have  been  100  years  old  at  the  time  of  the  deluge;  whereas,  we  are 
 expressly  informed  that  Shem  did  not  arrive  at  that  age  till  two  years  after  the 
 deluge."  {Rashi.)  "  The  tonic  accents  make  it  clear,  that  the  word  pnjn  the  elder, 
 applies  to  Yapheth  ;  and  wherever  the  words  of  the  text  are  obscure  and  equivocal, 
 great  attention  and  respect  must  be  had  to  the  tonic  accents  (punctuation),  as  their 
 author  understood  the  true  meaning  of  the  text  better  than  we  do."    (Mendelssohn.) 
 
 25.  }*1Xn  n37S3  VCl  ""i  3?S  Peleg,  for  in  his  days  was  the  earth  divided  j^q 
 from  j^2  '°  divide.  The  descendants  of  Peleg  arc  not  here  mentioned,  as  witli 
 their  subsequent  enumeration,  the  continuous  history  of  Abram  begins,  (vide  inf. 
 xi.  10.  et.  seq.) 
 
 VOL.    I.  M 
 
n-w-'^y  n"in:i  n^^^!n  \mf2  ^^jyisn  S^n^i  ^fin  19  :  ^i^isn 
 DH-^^n  nk>^  20    :  mh'i};  D^i^:^  nmxi  n-ibyi  n^no  n5«n 
 
 ^!ini  ri^  Dni<  ^^n^  23    ♦  d^^^i  i)h)  n^iis'n^i  n^si^'t^^  D^^y  ci^ 
 
 <.:)'>  AT-:      v."   ;  iT-:r  y    :         v.-      :    -    :  -   :  a     -   :       jt     ^^  v 
 
 •.•«'|"         V  J- T  -vv     :  -AT  •-•  i-  T        v.-      :   -    :  -   :  i- t  -.mv  : 
 
 riiin  njSs:j  m:i  ^jd  ii'r'S)  nnxn  d^  d^ji  *iK^  n^''  ^nySi  25 
 
 I      VT   T  JT  :    :  •  T  t:         ^-  v  v  r     v  it  s-  a-   t      J-  .-  <.-•.,  ■.■n-: 
 
 T\)pi;$r\-r\i<]  ^h^  n^]  iibh^-m  1^!  ttojpn  ^e  j  jb|T  vnx  np\ 
 ^iiy-nxi  28    :  nS':>^"n^{1  '?T^^{-nx1  Dnnn-nxi  27    j  nn^-n^<1 
 
 /t    ^  V  ;  IT  I :     •  V  :     vr  v   :        vt        -.-  v  :  -it         •,■  : 
 
 to  show  the  great  goodness  of  God  towards  Israel,  Moses  records  the  original  narrow 
 limits  of  the  land  possessed  by  the  Canaanites,  which  they  were  permitted  to  extend 
 by  conquest  from  the  neighbouring  nations,  and  that,  as  in  the  case  of  Sichoii,  the 
 Amorite,  (Numb.  xxi.  26.)  until  the  time  that  Israel  was  prepared  to  take  possession 
 of  the  whole.  And  to  prepare  his  readers  for  the  great  increase  of  the  Canaanite 
 dominions,  the  sacred  historian,  here,  where  he  mentions  their  original  boundaries, 
 takes  care  to  state  that  after  their  first  taking  possession  of  the  land  to  the  extent 
 he  is  about  to  set  iorth,  the  families  of  the  Canaanites  spread  abroad,  until  their 
 boundaries  became  such  as  described  in  Numbers  xxxiv."    {Mendelssohn.) 
 
 19.  ''jyjSn  ?"133  Ti^l  the  border  of  the  Canaanites  was,  originally,  as  explained 
 in  the  preceding  note. 
 
 21.  Xin  DJ  1?''  Uiy?)  Unto  Shem  also  children  were  born.  "  As  the  sacred  his- 
 torian, without  any  mention  of  the  descendants  of  Shorn,  first  enumerates  the  descen- 
 dants of  the  younger  brother,  Cham,  as  if  Shem  had  no  children,  he  now  thinks  it 
 proper  to  say,  NIH  DJI  toito  him  likewise,  to  do  away  with  the  impression  he  may 
 have  caused."  {Nachmanides.)  "^1]}  ''33  7D  '•nj?  the  father  of  all  the  children  of 
 Eber.  "  "l3y  that  which  is  on  the  other  side.  (Comp.  inf.  1.  10.,  pTH  "l^y  Josh. 
 xxiv.  2.  3.  iriin  "^2]})  also  the  proper  name  of  the  progenitor  of  the  Hebrews." 
 (^Gesenius.)  "  Shem  was  the  progenitor  of  those  who  came  from  beyond  the  river 
 Euphrates."  {Rashi.)  "  ?2  all,  to  denote  that  "13y  ''33  so7is  of  Eber,  does  not 
 merely  comprise  the  Hebrews,  descendants  of  Peleg,  but  also  the  Arabs,  descen- 
 dants of  Yoktan,  the  two  sons  of  Eber."  {Philippson.)  Both  Rashi  and  Nach- 
 manides, are  both  of  opinion,  that  "131?  {Eber)  in  this  text  does  not  mean  the  son  of 
 Shem  bearing  that  name,  but  the  country  beyond  Euphrates,  whence  Abraham 
 immigrated  into  Canaan.  Nachmanides  even  remarks  that,  "  there  is  no  reason  why 
 particular  importance  should  be  attached  to  the  fact  of  Shcm's  being  the  progenitor 
 of  the  man  who  was  the  father  of  Peleg  and  Yoktan."  But  if  we  carefully  examine 
 the  sacred  Scriptures,  we  find  that  whenever  "131?  beyond,  is  used  in  regimen  with 
 *inj  River,  the   word  with   which   it  is  thus   connected   is  invariably  expressed. 
 
44  GENESIS   X,,    XI. 
 
 29.  Opliir,  Chavilah,  and  Yobab :  all  these  loere  the  sons  of 
 Yoktan. 
 
 30.  Their  dwellmg  was  from  Mesha,  towards  Sephar,  east  of 
 the  mount. 
 
 31.  These  are  the  sons  of  Shem,  after  their  families,  after  their 
 tongues,  in  their  lands,  after  their  nations. 
 
 32.  These  are  the  families  of  the  sons  of  Noach  after  their 
 generations,  in  their  nations :  and  of  these  were  the  nations  divided 
 in  the  earth  after  the  deluge. 
 
 Ch.  XI.  1.  Now  the  whole  earth  was  of  one  language,  and  of 
 one  speech. 
 
 2.  When  they  journeyed  eastward,  they  found  a  plain  in  the 
 land  of  Shinar ;  and  dwelt  there. 
 
 3.  Then  said  they  one  to  another.  Come,  let  us  make  brick,  and 
 burn  them  thoroughly.  Thus  they  had  brick  for  stone,  and  bitu- 
 men had  they  for  mortar. 
 
 4.  They  then  said.  Come,  let  us  build  us  a  city  and  a  tower, 
 whose  top  may  reach  unto  heaven,  and  let  us  make  us  a  name ; 
 lest  we  be  scattered  abroad  upon  the  face  of  the  whole  earth. 
 
 5.  The  Lord  descended  to  see  the  city  and  the  tower,  which 
 the  children  of  men  had  built. 
 
 considers  DK'  to  mean  fame,  and  that  eagerness  after  fame  Avas  the  great  sin  of 
 these  builders.  Others,  and  among  them  E.  F.  K.  Roaenmnller,  render  Dti*  accord- 
 ing to  its  literal  meaning,  name,  as  if  the  Post-diluvians  had  said,  we  will  build  a 
 city  and  tower,  and  give  it  a  name,  that  it  may  serve  as  a  central  point  of  union  to 
 us  all.  pS3  }3  lest  we  he  scattered.  "As  it  is  probable  we  may  in  course  of  time 
 become  scattered,  let  us,  while  yet  we  are  together,  undertake  this  great  work, 
 which,  as  it  is  to  be  worthy  of  our  united  strength,  can  only  be  completed  by  all  our 
 powers  of  mind  and  of  body  being  combined  and  united  for  that  one  purpose." 
 {Arnheim.)  "  Know,  that  the  builders  of  this  tower — although  tradition  relates  they 
 intended  to  storm  heaven,  and  to  carry  on  war  against  the  most  High — were  not  so 
 mad  as  to  entertain  any  such  ideas,  nor  did  they  dread  a  repetition  of  the  deluge  ; 
 since  Noach  and  his  sons  were  among  them,  and  could  tell  them  the  Divine  promise 
 had  been  given,  that  no  Deluge  was  ever  again  to  destroy  the  earth.  Their  purpose 
 was  simply  to  prevent  their  becoming  separated,  and  to  secure  their  dwelling 
 together.  But  as  this  purpose  was  contrary  to  the  designs  of  providence,  that  the 
 whole  earth  should  be  inhabited,  it  was  frustrated."    {Abeti  Ezra.) 
 
 5.  "n  IT'l.  The  Lord  descended.  "  Whenever  a  person  of  high  degree  directs 
 his  attention  to  the  doings  of  men,  who  arc  greatly  his  inferiors,  he  is  said  to  descend, 
 or  condescend ;  u  figurative  expression,  which  depicts  the  act  of  moving  from  a 
 
'in  niSD  n5i<}!3  ^mf:)  Di^itt  ^nn  30  :  jtop-  ^i!i  nW-Ss 
 :  Dnn'^'p  Dn'^ix?  Qp^^'?^  cinn?^*^^  ci^-^;!i  n^jsi  31  ♦  D-ij^n 
 D^i^n  in^Si  n'piijb^  iz)n^i:i!i  DnnS^nS  rtr^js  nhfstra  n^5<  32 
 
 1       -      -  J-       -         ]         VV.T      T 
 
 <t:   T    :         ^-   :r  i-   t   -:  vt      :  at   v  JT  t  |      v^^t   t  t  j-   :r 
 
 -^{st  2J^\i<  n;^&<;i  3    :  up  ^20.  igp  pK5  nj^i":?!  !l{^^f^*l  Dnj^.x: 
 
 I  V   T    :  T  ■•  :     -         <v  T  •    :  -       AT    ••  :    ■  vt     :  :     •  :  •   ■•  :  jt  :   :  •  t  t<:  ^"  •• 
 
 T :   •  ^-        jt  V  :    •  T  ar  :         i  -  v      i   -  v.v  t  jt  t  t  ••  j-   : 
 
 Ch.  XI.  1.  nnX  ilSi^  one  language.  "  The  holy  language,"  [Hebrew].  (Raski.) 
 D''inii  Dnn  OMe  speech.  "  The  same  dialect  and  idiom  was  common  to  them 
 all."    {Mendelssohn.) 
 
 2.  DlpO  DyD33  "Tl^l  And  when  they  journeyed  eastward, MteraMy,  from  the  east. 
 It  must  however  here  be  understood,  as  we  have  rendered  it ;  (Comp.  infra  xiii.  11. 
 DIpD  D"l?  yD''1  Lot  Journeyed  eastward,)  for  "lyiJi'  /raXr  is  south-east  of  Mount 
 Ararat,  the  point  whence  the  Post-diluvians  commenced  their  migrations.  DIpD 
 abbreviation  of  |D  and  Dip  east.  "  jD  is  also  used  to  express  a  particular  direc- 
 tion or  aim.  Comp.  Exod.  xiv.  19.  DiT'inSO  \?''\  went  behind  them."  {Arnheim.) 
 1SVto"'1  they  found.  "  They  sought  a  spot  fit  to  become  their  central  settlement, 
 and  found  this  plain."    {Aben  Ezra.) 
 
 3.  nin  Come.  "  Prepare  yourselves.  Whenever  niH  is  used  in  Scripture,  it 
 means,  to  prepare  for  action  or  counsel."  {Rashi.)  "  Imp.  of  HD^  Come  on." 
 {Gesenius.)  ]2is?  m2?r\  Bricks  for  stone,  i.  e.  instead  of  stone.  "  As  the  land 
 of  Shinar  is  one  vast  plain,  it  has  no  stones."  (^Rashi.)  lOn?  DH?  ^^^  lOnHI 
 and  bitumen  had  they  for  mortar.  "  The  materials  which  are  here  enumerated, 
 perfectly  agree  with  what  are  supposed  to  be  the  remains  of  the  tower  of  Babylon.  The 
 whole  neighbourhood  around  it  is  full  of  burnt  bricks.  That  these  were  cemented 
 by  fossil-pitch,  or  asphaltum,  which  bubbles  up  from  pits  in  the  ground,  is  stated  by 
 Herodotus.  The  neighbourhood  of  Babylon  has  always  abounded  with  asphaltum, 
 which  is  found  either  in  a  fluid  state,  like  tar,  or  as  a  fossil."    {Philippson.) 
 
 4.  D''Dt^l  IK'iill  whose  top  may  reach  unto  heaven.  "  This  expression  is  not  to 
 be  taken  literally,  since  we  find  it  used  on  other  occasions  for  the  same  purpose  as 
 here;  namely,  to  describe  exceeding  great  height.  In  this  sense  it  is  used  by 
 Moses,  who  describes  the  cities  of  the  Canaanites,  as  D''0ti'3  ni"l1^11  ni?nj 
 great,  and  fenced  unto  heaven,  (Deut.  ix.  1.)  meaning,  that  the  walls  thereof  were 
 very  high."    {Aben  Ezra.)    DK*  13?  riK'yJI  And  let  us  make  us  a  name.    Arnheim 
 
45  GENESIS    XI. 
 
 6.  The  Lord  said,  Behold,  the  people  is  one,  and  they  have  all 
 one  language ;  and  this  they  begin  to  do  :  and,  now,  nothing 
 will  be  withheld  from  them,  which  they  have  imagined  to  do. 
 
 7.  Come,  we  will  descend,  and  there  confound  their  language, 
 that  they  may  not  understand  one  another's  speech, 
 
 8.  So  the  Lord  scattered  them  abroad  from  thence  upon  the 
 face  of  all  the  earth :  and  they  left  off  to  build  the  city. 
 
 9.  Therefore  is  the  name  of  it  called  Babel,  because  the  Lord 
 did  there  confound  the  language  of  all  the  earth  :  and  from  thence 
 did  the  Lord  scatter  them  abroad  upon  the  face  of  all  the  earth. 
 
 7vill  descend,  S^c.  Tv?2i'\  we  will  confound,  root  7/2  to  mingle,  confuse,  confound. 
 lyOEJ^i  t^p  they  may  not  understand  ;  \iiGxa.\\\,  they  may  not  hear.  In  this  instance, 
 however,  yOEi*  must  be  rendered,  utiderstand.  (Comp.  infra  xlii.  23.  f\DV  yOLJ'  ""D 
 Dcut.  xxviii.  49.  UIC'^  y^DCTl  i6  It^^i?). 
 
 8.  Dti'D  DDX  "n  |'S''1  So  the  Lord  scattered  them  abroad  from  thence.  "  The 
 sacred  historian  has  two  problems  to  solve.  1.  That  notwithstanding  the  early 
 formation  of  society,  and  its  institutions,  (supra  x.  8 — 12.)  mankind  were  scattered 
 over  the  whole  earth.  2.  That  notwithstanding  the  descent  of  all  men  from  one 
 common  progenitor  (Noach),  there  should  be  so  great  a  diversity  in  their  speech. 
 Both  these  problems  he  here  solves  at  once.  Dispersion,  to  some  extent,  must  have 
 preceded  this  attempt  to  prevent  it,  as,  otherwise,  it  would  not  have  been  appre- 
 hended ;  (supra  verse  4.)  and  it  is  not  unlikely,  that  discontent  at  the  supremacy 
 and  domination  of  one  man  {Nimrod)  may  have  led  some  to  withdraw  from  the 
 society  he  had  formed,  and  to  consolidate  which,  he  undertook  the  building  of  this 
 city  and  tower.  But  as  the  despotic  power  of  one  sole  ruler  must  have  led  to  a 
 rei)ctition  of  those  acts  of  violence,  which  had  provoked  divine  justice,  and  been  the 
 cause  of  the  deluge,  it  was  necessary  for  the  happiness  of  the  human  race,  and  their 
 gradual  progress  in  civilization,  that  they  should  be  scattered  over  the  face  of  the 
 earth.  Therefore,  the  building  of  the  city  and  tower  were  frustrated,  mankind  were 
 dispersed,  and,  as  the  means  at  once,  and  the  result  of  their  dispersion,  their  language 
 became  diversified.  Tyn  flii?  "iVniT'l  and  they  left  off  building  the  city.  "They 
 did  not  complete  it,  according  to  their  original  plan.  For  that  they  had  actually 
 built  part  of  the  city,  is  proved  by  the  words  of  the  text;  the  city  and  the  tower, 
 which  the  children  of  men  had  btiilt."    {Aben  Ezra.) 
 
 9.  Y'Mi.n  72  nSti'  "n  bbZ  DC  ■'3  because  there  did  the  Lord  confound  the  language 
 of  all  the  earth.  "  Some  say,  tlie  Lord  turned  their  hearts,  so  that  they  hated  each 
 other,  and  every  one  of  them  introduced  different  innovations  into  the  language. 
 Others  are  of  opinion,  that  He  who  teacheth  man  knowledge,  made  them  forget  the 
 meaning  of  the  words,  and  the  knowledge  of  the  language  they  all  spoke."  {Aben 
 Ezra.)*    "  Although  it  has  not  yet  been  possible  for  the  researches  of  modern 
 
 *   Vide  note  {/c)  at  the  end  of  the  Section. 
 
-w^^  njny.i  nib;b  Q^nn  rtn  d^:d':5  hn«  rtsb^i  hr\H  nv  \t\  nin^ 
 
 '  T         .  A    "^    .1  iT     •    I  vv  :         T     ■., ;  -     -         ■(;t    T     ;  TV  ^<-   ]r'  t       : 
 
 ft'     '     *  ^T  yr    ;    IT  ;  t    ;r*  t    t<  i     ^-;\~        \    ;it         jv      ~;  j)  v    **  j"   t    • 
 
 l^r^y.D^b  Dpk  nin;  y'sjl  ^  ♦  ^n^.1.ns^  ^'«  ^yto^'.  i*?'?  ^^m 
 D^"^^  ':'ii3  n9^  N*np  ]Th^_  9  *  i^yri  ni^^  h-^m  X^^^'^^ 
 £)   :  r-iKn-^s  ^jrS^.  nin^  D^^^sn  be^b^i  ri&{n-b  nsb'  nin^  SS^i 
 
 I      •  IT  T  TV':         r-         T       :       jT     ■   v:         t      •       |     v^t  t  t        J-   ;  vT      :        ^-   T 
 
 liigli  place  unto  a  lower  one.  When  the  Supreme  Lord  of  the  universe  vouchsafes 
 to  impart  his  inspiration  to  a  prophet,  the  Spirit  of  God  is  said  to  descend  upon 
 him  :  and  when  the  justice  of  the  Most  High  deigns  to  notice  the  deeds  of  sinful 
 men,  in  order  to  requite  them  according  to  their  doings,  the  expression  made  use  of 
 in  the  sacred  Scriptures,  is  also,  descend.  (Comp.  inf.  verse  7.  HTli  and  xviii.  21. 
 N3  m"lf<).  Not  as  if  the  Deity,  who  is  Omnipresent,  moved  from  a  high  place  to  a 
 lower  one,  but  to  express  His  condescension,  even  as  the  Psalmist  says,  (viii.  5.) 
 '  What  is  man  that  thou  art  mindful  of  him  ?  or  the  son  of  man  that  thou  remem- 
 berest  him.'  "  (Maimonides.)  The  great  sin  of  the  Post-diluvians,  who  began  to 
 build  the  city  and  tower  of  Babel,  was  their  presumption  and  arrogance.  As  a 
 fitting  reproof,  the  sacred  historian  takes  care  to  represent  them  in  that  nothing- 
 ness, into  which  even  the  greatest  effort  of  human  power  shrinks,  when  con- 
 trasted with  Omnipotence.  Mankind  boast  of  building  a  tower,  the  top  of  which  is 
 to  reach  unto  heaven  :  Yet,  he  who  dwelleth  in  heaven  has  to  descend,  in  order  to 
 see  it.  The  children  of  men  build,  with  the  utmost  exertion  of  their  combined 
 might.  The  Lord  but  wills  it,  and  their  enterprise  is  at  an  end.  T\^~h  to  see. 
 "  The  Omniscient  God,  had  no  need  to  inspect  the  work  of  men,  in  order  to  know 
 what  they  were  doing.  But  the  sacred  writer  here  gives  a  lesson  to  judges,  that 
 they  are  not  to  condemn  an  offender  until  they  have  personally  examined  into  his 
 guilt."    (^Rashi.) 
 
 6.  niK'y?  D7nn  ntl.  ms  they  begin  to  do.  thuTl  Literally,  this  is  their  begin- 
 ning. nV^y?  ^OV  "IK'X  73  DnO  1^2''  N?  nnyi  And  now,  nothing  will  be  withheld 
 from  them  which  they  have  imagined  to  do.  Mendelssohn,  after  Rashi,  renders  this 
 sentence  interrogatively,  "Since  such  is  the  beginning  of  their  doing,  will  nothing 
 miscarry  for  them,  &c. ;"  and  in  support  of -this  rendering,  quotes  some  in- 
 stances in  which,  as  here,  the  interrogative  n  is  omitted,  (Gen.  iii.  \.  1DN  ^3  P)K 
 D^n^K.  1  Samuel  xiv.  30.  h'^mh^^  n3»  nnm  ^h  nny  '•3  et  al :  pass.)  But  it 
 may  also  be  considered  as  ironical,  and  in  derision  of  their  vain  attempt;  even  as 
 the  psalmist  saith,  (ii.  4.)  "  He  that  sitteth  in  the  heavens  laugheth,  the  Lord  has 
 them  in  derision."  lOT^  imagined,  "  Plural  of  the  root  DDT  to  purpose,  or  resolve, 
 especially  to  purpose  evil.  Compare  Deut.  xix.  19.  DOT  X'N3  Zech.  viii.  14. 
 DaV  yin^  ^HODT  ItJ'Xa  and  the  noun  HDT."    {Gesenius.) 
 
 7.  m"l3  n^n  Come,  we  will  descend.  Mendelssohn  renders  this  verse,  as  if  it 
 were  the  reply  to  the  preceding  interrogation  ;  and  in  the  ")1K1  the  sense  is  ex- 
 plained to  be,  are  they  to  snjjpose  that  nothing  will  miscarry  for  them,  which 
 t^K'y  have  imagined  to  do  ?    Come.,  we  will  shew  them  that  such  is  not  the  cast !    We 
 
46  GENESIS    XI. 
 
 10.  These  are  the  generations  of  Shem :  Shem  was  one  hundred 
 years  old,  and  begat  Arpachshad  two  years  after  the  deluge  : 
 
 11.  Shem  lived  after  he  begat  Arpachshad  five  hundred  years, 
 and  begat  sons  and  daughters. 
 
 12.  Arpachshad  lived  five  and  thirty  years,  and  begat  Sha- 
 lach  : 
 
 13.  Arpachshad  lived  after  he  begat  Shelach  four  hundred  and 
 three  years,  and  begat  sons  and  daughters. 
 
 tion  of  intellectual  creatures,  is  proved  by  the  twice  repeated  command,  replenish 
 the  earth.  (Sup.  i.  18.,  ix.  1.)  The  adherents  of  tradition  contend,  that  the 
 builders  of  the  tower  were  both  foolish  and  wicked,  rebellious  against  God  and 
 insane  in  their  undertaking,  and  that  the  confusion  of  language  and  their  consequent 
 dispersion,  was  a  just  punishment,  when  the  Lord  descended  to  requite  them 
 according  to  their  deeds.  This  is  the  opinion  of  the  Rabbles,  which  is  fully  born 
 out  by  the  language  of  the  text,  and  in  support  of  which,  Nachmanides  justly  ob- 
 serves, '  that  the  builders  of  this  tower  cannot  be  considered  otherwise  than  foolish, 
 or  they  would  not  have  thought  it  possible  that  one  city  could  long  have  sufficed  as  an 
 abode  for  the  whole  human  race ;  unless  they  intended  to  restrain  the  propagation 
 of  the  human  species ;  limiting  it  to  a  number,  that  in  no  case  it  was  to  exceed ; 
 ■which  would  have  been  a  wicked  act  of  rebellion  against  the  Deity.'  There  can 
 be  no  doubt  that  the  sacred  historian  intends  to  represent  the  builders  of  the 
 tower,  as  a  sinful  and  rebellious  generation,  and  their  dispersion  as  a  punish- 
 ment, even  as  our  sages  assert.  Nevertheless,  it  is  also  true,  that  divine  justice,  in 
 this,  as  in  every  other  instance,  was  tempered  with  mercy,  so  that  the  chastisement 
 of  these  sinners  became  an  act  of  grace  to  the  whole  human  race ;  as  their  dis- 
 persion was  the  first  step  towards  their  mental  improvement,  and  towards  the 
 cultivation  and  civilization  of  (he  whole  earth.  And,  without  doubt,  it  was  likewise 
 the  intention  of  the  historian,  to  call  the  attention  of  mankind  to  this  intimate  con- 
 nexion between  the  attributes  of  justice  and  mercy,  which  are  observable  in  all  the 
 judgments  of  the  Most  High."    (^Mendelssohn.) 
 
 10.  DtJ'  n"n?n  ri?X  These  are  the  generatio7is  of  Shem.  Up  to  this  verse  the 
 sacred  Scriptures  are  Universal  History  in  the  strictest  sense  of  the  words ;  hence- 
 forth, they  limit  the  scope  of  their  narrative,  and  confine  themselves  to  the  history 
 of  Revelation,  and  of  those  to  whom  it  was  confided.  And  in  order  that  the  transi- 
 tion might  not  be  too  abrupt,  it  became  necessary  once  more  to  recur  to  the  genealogical 
 table  of  the  descendants  of  Noach,  so  that,  in  gradual  succession,  Abram  might  be 
 introduced.  And  though,  for  the  purposes  of  genealogy,  there  was  no  need  to  go 
 further  back  than  Peleg,  (vide  supra  x.  25.)  yet,  as  it  was  also  intended  to  com- 
 plete the  chronology  up  to  the  time  of  Abram's  call,  necessary  data  could  not  be 
 furnished  without  going  back  to  Shem. 
 
 12 35   Years.         Sept.  and  Samarit.     135    Years. 
 
 13 435       "  Sept.  400  Samarit.     303       " 
 
•V- T  :  AT      :   -    :  -  v  ■.->.-  tt  j-    :      I  v  ••<  •■  j   :       i  v   ••<; 
 
 D  t  niii^  D^i3  n':'!^'!  n^^  m«D 
 
 IT  v.-      T  V         >  -  AT   T  V.      •• 
 
 science,  to  reconcile  the  variety  of  races  observable  among  mankind,  to  the  Scrip- 
 tural account  of  their  common  origin ;  yet  the  tracing  back  of  all  languages  to  one 
 primitive  and  universal  language,  such  as  the  sacred  Scriptures  speak  of,  has  of  late 
 been  most  successfully  carried  out  and  confirmed.  For  while,  not  many  years  ago, 
 the  Sanscrit  and  Semitic  dialects,  in  their  various  ramifications,  were  held  forth  as 
 essentially  differing ;  the  latest  researches  have  removed  every  obstacle  that  stood 
 in  the  way  of  reducing  these  two  to  one  common  origin :  from  which,  however,  the 
 progressive  development  and  subsequent  acquisition,  made  by  either  dialect,  must 
 of  course  remain  excluded."  {Philippson.)  "T\  D^'^SH  DtJ'ttI  and  from  thence  did 
 the  Lord  scatter  them.  "  On  the  subjects  of  this  building  of  the  tower,  and  the 
 consequent  dispersion  of  mankind,  there  is  a  difference  of  opinion  between  those 
 who  hold  by  the  strict  letter  of  the  text,  and  those  who  adhere  to  tradition.  Accord- 
 ing to  the  opinion  of  the  former,  the  builders  of  the  city  and  tower  were  by  no 
 means  fools  enough  to  aspire  to  scale  the  heavens,  nor  had  they  any  dread  of  the 
 recurrence  of  an  universal  deluge ;  since  Noach  and  his  sons,  who  had  received  the 
 protecting  promise  of  the  Almighty,  were  with  these  builders.*  That  the  whole 
 plan  and  project  went  no  further;  than  what  the  text  expressly  relates,  namely,  to 
 build  a  large  city  for  their  abode,  and  a  high  tower  that  would  not  only  be  a  famous 
 ornament  to  their  city,  but  would  also  serve  as  a  landmark  to  those  who  might  lead 
 forth  their  flocks  into  the  extensive  plains  of  Shinar,  and  that  by  these  means  their 
 name  and  memory  would  live,  as  long  as  their  tower  should  stand.  That  conse- 
 quently, the  sole  end  and  aim  of  their  undertaking  was,  that  they  might  keep 
 together.  But  as  this  was  contrary  to  the  designs  of  divine  wisdom,  their  plans 
 were  frustrated  and  they  were  dispersed.  And  with  respect  to  the  confusion  of 
 languages,  Aben  Ezra  is  of  opinion,  that  after  the  dispersion,  Nimrod  reigned  over 
 those  who  dwelt  in  Babylon,  and  that  other  kings  arose  in  the  different  countries 
 mankind  successively  occupied.  That,  in  process  of  time,  when  the  first  generation 
 died,  their  descendants  gradually  forgot  the  language  that  had  been  spoken  before 
 the  dispersion:**  And  that  the  Avhole  occurrence  was,  in  its  consequences,  not  a 
 punishment,  but  a  benefit  to  mankind.  For,  that  the  Creator  has  not  created  this 
 ample  and  beauteous  globe  in  vain,  but  intended  every  part  thereof  to  be  the  habita- 
 
 *  Vide  Supra,  verse  4.,  Note  of  ^6e«  Ezra. 
 
 **  The  further  they  became  dispersed,  the  more  new  objects  they  would  become 
 acquainted  with,  which  naturally  led  to  the  formation  of  new  words ;  whilst  the 
 climate  in  which  they  settled,  would  probably  exercise  great  influence  over  their 
 organs  of  speech  and  pronunciation. 
 
47  GENESIS    XI. 
 
 14.  Shelacli  lived  thirty  years,  and  begat  Eber: 
 
 15.  Shelach  lived,  after  he  begat  Eber,  four  hundi-ed  and  three 
 years,  and  begat  sons  and  daughters. 
 
 16.  Eber  lived  four  and  thirty  years,  and  begat  Peleg  : 
 
 17.  Eber  lived,  after  he  begat  Peleg,  four  hundred  and  thirty 
 years,  and  begat  sons  and  daughters. 
 
 18.  Peleg  lived  thirty  years,  and  begat  Peu :  * 
 
 19.  Peleg  lived,  after  he   begat  Peu,  two  hundred  and   nine 
 years,  and  begat  sons  and  daughters. 
 
 20.  Reu  lived  two  and  thirty  years,  and  begat  Serug  : 
 
 21.  Peu  lived,  after  he  begat  Scrug,  two  hundred  and  seven 
 years,  and  begat  sons  and  daughters. 
 
 22.  Serug  lived  thirty  years,  and  begat  Nachor : 
 
 23.  Serug  lived,  after  he  begat  Nachor,  two  hundred  years,  and 
 begat  sons  and  daughters  :  ** 
 
 24.  Nachor  lived  nine  and  twenty  years,  and  begat  Terach  : 
 
 25.  Nachor  lived,  after  he  begat  Terach,  an  hundred  and  nine- 
 teen years,  and  begat  sons  and  daughters.  § 
 
 26.  Terach  lived  seventy  years,  and  begat  Abram,  Nachor,  and 
 Haran. 
 
 Shem   born  A..  M.  1558 1|    died    2158  aged  600  Years. 
 
 Arpachshad    . .  " 
 
 Shalach " 
 
 Eber    " 
 
 Peleg  " 
 
 Reu " 
 
 Serug " 
 
 Nachor    " 
 
 Terach      ....  " 
 
 Abram     " 
 
 This  list  shews  us,  that  from  the  deluge  to  the  birth  of  Abram  was  a  period  of 
 
 *  iy")  Reu  Sept.  Vd'^/ao  Ragad. 
 
 **  "  The  duration  of  man's  life,  now  begins  rapidly  to  decline.  Peleg  did  not  live 
 above  half  the  time  of  his  father,  Eber ;  and  his  son  Reu  and  grandson  Serug  were 
 the  only  ones  that  approached  liis  own  age  ;  short  as  that  appears  when  compared 
 with  that  of  his  progenitors  Shem  and  Noach.  But  it  is  a  standing  rule  in  the 
 sacred  Scriptures,  that  after  Peleg,  his  son,  and  grandson,  we  meet  with  no  one  wlio 
 lived  to  the  age  of  239  years."    {Abe7i  Ezra.) 
 
 §  At  the  close  of  every  life,  after  the  words  niJH  daughters,  the  Samaritan  adds 
 
 the  words  iC  ?3  VIT'I  All  the  days  of were.     The  Septuagint  follows  the 
 
 Hebrew,  except  that  at  the  close  of  each  life,  it  adds,  awe?  he  died. 
 
 II  Ninety-eight  years  before  the  deluge,  which  took  place,  A.  M.  1656. 
 
 VOL.    I.  N 
 
 1658 
 
 "   2096   ' 
 
 '  438 
 
 1693 
 
 "   2126  ' 
 
 '  433 
 
 1723 
 
 "   2187  ' 
 
 '  464 
 
 1757 
 
 "   1996  ' 
 
 '  239 
 
 1787 
 
 "      2026  ' 
 
 '  239 
 
 1819 
 
 "   2049   • 
 
 '  230 
 
 1819 
 
 "   1997   ' 
 
 '   148 
 
 1878 
 
 "   2083  ' 
 
 '  205 
 
 1918 
 
 "   2123  ' 
 
 '  175 
 
t  m:)!^  D^in  ihv)  d:^  mt^^  j;sn«i  D^i^  s^^^  nni;-n^s*  n^Sin 
 
 ■   :i-  -.-  IT  V         V     V,-       ATT  V         :         ^ j-     :  -  ■.■'••      •   :r 
 
 m:i^  r\)t^j2  y^iiKi  nliK^  d^k^^s^^  :(S3-"n^<  n^Sm  nn«  n!ij? 
 
 ATT  V   •■       <y-     :  -   :  TT  J-  :  v    v  v  j      •       i  ••-:    i  .  •"  • 
 
 hnx  ^hh-m  '^    :  ^i^rn^J  n^in  np  n'phiy  h^-m  is 
 D        :  niii^  D^J3  nSin  n:i2J^  D^n«2:i  d^:j^  v^^  ^j;rn&^  m^Sin 
 
 IT  v.-      T  ■;        J-  f,T    T  -J-  T  ^.-    T  r-      -      y  »-        -.  V  i  1 
 
 ^     :       i-  :i-  1  :  v  v     v "       at  t  v        :  -j-   :  ''     .        i-   .\ 
 
 >.•    T  :■     J-        AT  T  -J-         T  V   T        ^   -.IV  :  :■  j    •       i  .1 
 
 I      T 
 
 n.HNi  :i!inb^  \n;5  23    ♦  mnrnx  nSi-;i  ni^  u'php  mly  m  22 
 
 D        *  m^n^  D^i3  nSi*\  n^^  n'mf2  ^m-r\H  in^^in 
 
 nim  ^n^i  25    J  nnn-nx  nSi*i  n^^  Dnb^j^i  ytrn  ^ini  \n^i  24 
 
 T        i-    :i-  -IT  V  V     V-        AT  T  v.-  :    ^•;:    ^   -    y  t       j-    :i 
 
 nSin  n:iS5^  n^<;b^  nisj'  rrib^y-y^j^n  ^nn-n^^  r\h\r\  hns^ 
 
 V    /-  ATT  J-  :  vT  T  y--:    '^v      '^  I-      :  -  v  v  j     •       i  :  i 
 
 14 30  Years.         Sept.  and   Samarit.  130  Years. 
 
 Sept.  330    Samarit.  303 
 Sept.  and   Samarit.  134 
 Sept.  and   Samarit.  270 
 Sept.  and   Samarit.  130 
 Sept.  209   Samarit.  109 
 Sept.  and   Samarit.  132 
 Sept.  207    Samarit.  107 
 Sept.  and   Samarit.  130 
 Sept.  200    Samarit.  100 
 Sept.  179    Samarit.     79 
 Sept.  125    Samarit.     79 
 26.  D13X  ni<  l'?1"'1  and  begat  Ahram.     From  Noach  until  Abram,  we  find  the 
 same  number  of  generations  as  from  Adam  until  Noacli,  namely,  10;  in  the  follow- 
 ing order. 
 
 15 
 
 430 
 
 16 
 
 34 
 
 17 
 
 18 
 
 19 
 
 430 
 
 30 
 
 209 
 
 20 
 
 22 
 
 21    ... 
 
 207 
 
 22 
 
 30 
 
 23  
 
 200 
 
 24 
 
 29 
 
 25 
 
 119 
 
48 
 
 GENESIS    XI. 
 
 27.  Xow  these  are  the  generations  of  Terach :  Terach  begat 
 Abram,  Nachor,  and  Haran ;  and  Haran  begat  Lot. 
 
 28.  Haran  died  before  his  father  Terach,  in  the  land  of  his 
 nativity,  in  Ur-Casdim. 
 
 29.  Abram  and  Nachor  took  themselves  wives:  the  name  of 
 Abram's  wife  was  Sarai ;  and  the  name  of  Nachor's  wife, 
 Milcah,  the  daughter  of  Haran,  the  father  of  Milcah,  and  the 
 father  of  Yiscah. 
 
 30.  But  Sarai  was  barren ;  she  had  no  child. 
 
 31.  Terach  took  Abram  his  son,  and  Lot,  the  son  of  Haran,  his 
 grand-son,  and  Sarai  his  daughter-in-law,  his  son  Abram's  wife ; 
 and  they  went  forth  with  them  from  Ur-Casdim,  to  go  into  the 
 land  of  Canaan ;  and  they  came  unto  Charran,  and  dwelt  there. 
 
 32.  The  days  of  Terach  were  two  hundred  and  five  years; 
 and  Terach  died,  in  Charran. 
 
 Aphtarah.     Isaiah  liv.]. — 11.     German  liturgy,  till  Iv.  6. 
 
 29.  n3D^   Yiscah.    "  According  to  tradition,  Yiscah  is  Sarai."    (Rashi.) 
 
 30.  ih)  child.    The  Samaritan  has  '^h\ 
 
 31.  DnX  1Xi*"*1  And  they  went  forth  with  them.  "  Terach  and  Abram,  with 
 Lot  and  Sarai."  (Rashi.)  "  As  Abram  was  more  distinguished  than  his  father, 
 and  as  it  was  by  the  advice  and  on  account  of  the  former,  that  they  went  forth,  the 
 text  says,  DnX  with  them.  Terach  being  the  ostensible  head  of  the  family,  is  said 
 to  have  taken  or  directed  them  all;  and  so  long  as  the  whole  family  remained  to- 
 gether, they  all  went  with  him ;  but  as  Sarai  and  Lot  remained  with  Abram,  after 
 he  separated  from  his  father  Terach,  the  expression  DnX  INV'1  they  went  forth 
 with  them,  applies  to  both  periods  of  their  going  forth,  from  Ur-Casdim  with  Terach, 
 and  from  Charran  with  Abram."     {'Nachmanides.') 
 
 32.  7\y^  D^nXOl  D^Jt^'  ti^On  two  hundred  and  five  years.  The  Samaritan  text 
 has,  one  hundred  and  forty-five  years.  And  as  Terach  was  seventy  years  old  when 
 he  begat  Abram,  (vide  supra,  verse  26.)  who  was  seventy-five  years  old  when  he 
 left  Charran;  the  Samaritan  makes  it  appear,  that  the  death  of  Terach  and  the 
 emigration  happened  in  the  same  year,  and  in  the  order  related  in  the  sacred  Scrip- 
 tures, by  which  means  Abram  escapes  the  reproach  of  having  abandoned  his  aged 
 parent,  in  a  strange  land.  pn3  mn  nO*l  And  Terach  died  in  Charran.  "It  is 
 evident  that  this  event  did  not  take  place  till  sixty  years  after  Abram  had  left 
 Charran.  But  chronological  order  is  not  always  observed  in  holy  writ."  {Aben 
 Ezra.)  "  The  decease  of  Terach,  although  it  took  place  many  years  later,  is  re- 
 lated before  the  departure  of  Abram  from  Charran,  because  Terach  being  a  sinful 
 idolater,  is  considered,  and  called  dead  (in  the  spirit),  while  yet  he  lives  in  the 
 body."  (Rashi.)  "I  am  surprised  at  the  expositions  of  the  elder  commentators, 
 when  it  is  evident,  from  numerous  instances,  that  it  is  the  general  custom  of  the 
 sacred  historian,  after  he  has  spoken  of  the  birth  of  a  son,  to  conclude  the  life  of  the 
 
i<^  n^^xnn  nib 
 
 nn-n«i  ninrn.^  D^n^^-n^*  rh^n  nnn  nnn  nnSin  n^Ni  27 
 
 I  ATT  V   :  V   T  V  t:    -  V  1-       I  -•.•<  -V  j:       i  .         . 
 
 tDm  nb^  b'^!}^{-nsJ'^<  D^  D''t5'3  dhS  "iinii  onnx  nbn  29 
 
 ^•*       ;  T  T  T    ;     -  V      r*  ^^  A*      T  ^.      T  •)     T    .  IT   :  |        • 
 
 jnn-]^  toi'?  h«i  li?  D^inx-nx  nin  nj^*i  31  :  '•h)  r^h  i^ni  n;ipy^ 
 Dnb'i  i)ij^f2  DriwS  \wi  1^5  ninii<  r\m  inb  nb^  nxi  lirja 
 mh"'^'!  ^;n;i  32    ♦  q^  j|:ig^_  pn-ny  iiXb*i  t^i^  ™>^  ^^if? 
 
 :  pn!i  nnn  n;bn  n:isj^  D^n«x:!i  DOt:^  tj^^n 
 
 I     ITT       :  -V.V  T>T-  ATT  -J.'  T  VT  J-      T 
 
 292  years;  and  also,  that  Shem,  not  only  witnessed  the  birth  of  these  nine  successive 
 generations,  but  also  lived  to  see  the  birth  of  Isaac,*  the  son,  and  even  that  of  Esau 
 and  Jacob,**  the  grandsons  ot  Abram.  We  also  find,  that  Shem  lived  thirty-five 
 years  after  the  death  of  Abram ;  and  that  in  fact,  he  survived  the  whole  of  these 
 nine  successive  generations,  with  the  sole  exception  of  Eber,  who  lived  twenty- 
 nine  years  after  the  demise  of  Shem.  At  the  time  of  Isaac's  decease, §  however,  both 
 Shem  and  Eber,  were  also  dead. 
 
 28.  VSX  mn  *iD  hv  be/ore  his  father  Terach.  '•32  bV  literally,  before  the  face 
 of,  or  in  the  presence  of,  (compare  Numbs,  iii.  4.  U\V1^  pHS  *3D  hv)  "imPID  pS3 
 D"'*l{i'3  "11X1  in  the  land  of  his  nativity,  in  Ur-Casdim.  Much  difference  of  opinion 
 exists  among  commentators,  as  to  the  birth-place  of  Abram.  Some  contend  that 
 he,  like  his  brother  Haran,  was  a  native  of  Ur-Casdim.  This  name,  according  to 
 the  Rabbles,  and  all  the  orientals,  applies  to  the  present  city  of  Orfah,  (called  Edessa 
 by  the  Greeks,  and  the  most  ancient  name  of  which  was  Erech.)  which  the  Jews  in 
 that  part  of  the  world  still  call,  Ur-Casdim,  and  where,  as  the  birth-place  of  Abram, 
 the  Moslems  have  erected  a  fine  mosque,  making  it  a  place  of  pilgrimage  in  honour 
 of  him.  But  modern  discoveries  assign  the  name  of  Ur-Casdim,  to  the  castle  of  Ur, 
 between  Nisibis  and  the  river  Tigris,  on  the  road  to  Charran.  Others,  supposing 
 from  the  word  Casdim  appended  to  Ur,  that  it  was  a  city  of  Chaldea,  contend  that 
 the  words  im^lD  pS  the  land  of  his  nativity,  apply  to  Haran  only,  but  that 
 Abram  was  a  native  either  of  Charran  or  of  Cuiha.  (This  last  is  the  opinion  of 
 Maimonides).  All,  however,  agree  that  Abram  was  a  native  of  Mesopotamia. 
 D''nK'3  "IIX  Ur-Casdim.  "  According  to  tradition,  this  name  ("lIX  fire)  has  refer- 
 ence to  the  fiery  furnace,  into  which  Abram  was  thrown,  by  order  of  Nimrod, 
 king  of  the  Casdim,  in  Shinar.  But  according  to  Menachem,  the  word  "I"IN  means 
 plain,  (Comp.  Isa.  xxiv.  15.  "n  n33  DniXa  and  xi.  8.  ^JIVD^*  miXO)  for  IIX  is 
 the  proper  designation  for  a  deep  dell,  valley,  or  mountain  cleft."  (^Rashi.) 
 
 *  A.  M.  2048.         **  A.  M.  2108.        §  A.  M.  2228. 
 
.30  SUPPLEMENTARY    NOTES. 
 
 volves  ;  and  all  other  animals  equal  to  280  oxen.  For  the  subsistence  of  the  former, 
 an  allowance  tqual  to  1825  sheep  has  been  considered  sufficient;  and  for  the  latter, 
 199,300  cubits  of  hay ;  all  of  which  might  be  contained  in  two  of  the  stories,  and 
 much  room  to  spare.  As  to  the  third  story,  no  one  can  doubt  that  it  would  be 
 sufficient  for  the  fowls  and  reptiles,  and  also  for  Noach  and  his  family.  Besides 
 the  places  requisite  for  the  creatures  he  received  into  the  ark,  and  their  provisions, 
 there  was  room,  therefore,  sufficient  for  Noach's  utensils,  instruments  of  husbandry, 
 and  seeds  for  the  ground,  after  the  deluge.  For  these  purposes  he  might  spare 
 room,  in  the  third  story,  for  3G  cabins ;  besides  a  kitchen,  a  hall,  four  chambers,  and 
 a  space  of  48  cubits  in  length,  for  the  convenience  of  exercise  in  walking. 
 
 Note  (6)  page  27.  n''"l3  Covenant.  As  this  is  the  first  instance  in  the  sacred 
 Scriptures,  in  which  God  makes  a  covenant  with  man,  it  is  necessary  here  to  ex- 
 plain in  what  sense  the  expression,  H^a  Covenant  is  used,  when  applied  to  the 
 Deity.  Whenever  some  special  immunity,  privilege,  sign,  or  promise,  is  conferred 
 on  one  or  more  men,  on  a  tribe,  or  on  an  entire  people,  by  means  of  which  he  or 
 they  become  singled  out  from  all  other  men  or  nations,  or  are  placed  beyond  the 
 reach  of  the  general  course  of  events,  Holy  writ  expresses  the  distinction,  by  the 
 words,  "  God  makes  a  covenant."  Such  a  covenant  either  relates  to  something 
 transitory,  as  in  the  present  text,  in  which  case,  the  "  Covenant"  is  evidenced  by 
 the  divine  promise  only  :  or  it  applies  to  something  lasting  and  permanent ;  and  then 
 the  Covenant  is  evidenced  by  some  visible  sign,  (as  the  Rainbow,  Circumcision,  &c.) 
 in  order  that  its  continued  operation  and  effects  may  be  recognised  by  all  men,  and 
 attributed  to  the  true  cause.  In  every  instance,  he  or  they,  with  whom  a  "  Covenant" 
 is  thus  made,  appears  as  especially  selected,  and  by  certain  virtues  and  qualifications, 
 justifying  the  high  favor  conferred  on  him  or  them.  Though  most  frequently,  he 
 or  they,  with  whom  such  a  covenant  is  made,  are  bound  to  the  performance  of 
 certain  duties  and  obligations ;  it  may  subsist,  independently  of  any  stipulation,  or 
 without  any  condition  whatever  being  imposed  on  man,  (comp.  Gen.  ix.  9.)  for,  as 
 soon  as  any  especial  distinction  is  conferred  by  the  Deity,  the  JT""!!  Covenant,  is 
 complete.  Thereby,  holy  writ  establishes  the  principle,  that  independently  of  the 
 general  relation  between  God  the  Creator,  and  all  men,  his  creatures,  an  especial 
 relation  may  subsist  between  the  Deity  and  some  chosen  individuals,  which  does 
 not  confer  on  them  any  advantage  or  preference  in  themselves,  generally,  but 
 solely  in  respect  to  the  particular  matter,  and  for  that  special  purpose.  In  our  text, 
 the  promise  of  preservation  to  Noach  and  his  family,  while  all  the  rest  of  mankind 
 perish,  and  his  especial  selection  to  become  the  second  great  progenitor  of  the  human 
 race,  constitute  the  "  Covenant,"  which,  however,  binds  him  to  the  due  perform- 
 ance of  certain  conditions,  that  are  required  of  him. 
 
 Note  (c)  page  33.  pKH  '•JO*  7D  Tty  Henceforth  while  the  earth  remaineth,  Sgc. 
 With  this  divine  promise,  which  restores  the  laws  of  nature  to  their  full  force,  and 
 primeval  operation,  the  history  of  the  deluge  is  closed,  and  the  whole  earth  secured 
 against  the  recurrence  of  any  similar  catastrophe,  for  ever  after.  The  imivcrsality 
 of  the  deluge  has  been  called  in  question  by  many  writers,  and  absolutely  denied 
 by  Isaac  Vossius,  who,  however,  has  been  refuted  by  Calmet ;  while  Dr.  Burnet 
 has  attempted  physically  to  explain,  and  account  for,  the  causes  of  the  deluge.  But 
 though  many  dilliculties  present  themselves,  iu  the  way  of  such  au  explanation,  it  is 
 
SUPPLEMENTARY    NOTES.  40 
 
 father,  and  to  mention  his  demise  before  he  enters  on  the  life  and  adventures  of  the 
 son.  This  is  the  ordinary  course  of  the  narrative,  with  but  few  exceptions.  In 
 support  of  this  assertion,  I  will  only  mention  that  Noack  was  alive,  many  years 
 after  Abram  was  born,  though  his  death  was  mentioned  long  before  that  event. 
 Such  is  also  the  case  with  Shem,  who  survived  Abraham;  and  numerous  other 
 instances  of  the  kind  may  be  quoted."    {Nachmanides.) 
 
 END  OF  SECTION     PlJ 
 
 SUPPLEMENTARY    NOTES. 
 
 Note  (a)  page  26.  nilN  ntJ^n  IJJ^K  HTI  And  thus  shalt  thou  make  it.  Much 
 difference  of  opinion  prevails  as  to  the  shape  of  the  ark ;  some  supposing  it  to  have 
 been  placed  on  a  kind  of  boat  or  raft,  while  others  prefer  the  simple  idea  of  the 
 sacred  narrative,  which  is  that  of  a  wooden  house,  three  stories  high,  the  width  of 
 which  was  equal  to  one  sixth,  and  the  height  to  one  tenth,  of  its  length.  This  last 
 opinion,  is  that  of  Ahen  Ezra,  who  calls  attention  to  the  fact,  that  this  stnicture  is 
 not  called  n"'35<  or  HJ^SD  a  ship,  because  it  was  not  in  the  shape  of  a  vessel,  and 
 had  no  oars  or  other  means  of  being  propelled;  but  that  it  is  called  T\1T\  ark,  be- 
 cause in  fact,  it  was  an  oblong  box,  forming  a  triangle,  wide  at  the  bottom,  and 
 narrow  at  the  top,  so  that  it  could  not  be  upset  by  any  motion  of  the  waves,  how- 
 ever violent.  The  roof  or  covering,  which  probably  was  sloping,  was  moveable. 
 The  entrance  was  high  in  the  side,  and  as  Aben  Ezra  suggests,  was  probably  ap- 
 proached by  means  of  a  ladder. 
 
 The  same  difference  of  opinion  which  exists  as  to  the  shape,  also  prevails  with 
 respect  to  the  size,  of  the  ark.  The  measure  named  in  the  text  is,  niOK  cubit. 
 In  a  subsequent  part  of  the  sacred  Scriptures,  (Deut.  iii.  11.)  we  find  this  measure 
 explained,  by  tJ'''X  n?DN3  after  the  cubit  of  a  man,  i.  e.  the  lower  part  of  the  arm, 
 from  the  elbow  to  the  end  of  the  middle  finger,  or  about  eighteen  inches.  But  ac- 
 cording to  tradition,  it  appears,  there  were  two  kinds  of  cubit ;  the  common  one,  of 
 the  above  length,  and  the  sacred  cubit  which,  according  to  some,  was  three  inches 
 longer  than  the  common  one ;  while  others  contend  that  this  sacred  cubit  was 
 double  the  length  of  the  other,  or  thirty-six  inches.  The  question  at  issue  is,  which 
 of  the  three  cubit-measures  is  meant  in  the  text? 
 
 Taking  the  common  or  shortest  cubit  as  the  standard  of  measurement  for  the  ark, 
 it  was  450  feet  long,  75  wide,  and  45  high.  Mr.  Hales  observes,  "  it  must  have 
 been  of  the  burthen  of  42,413  tons.  A  first-rate  man  of  war  is  between  2200  and 
 2300  tons ;  and  consequently,  the  capacity  or  storeage  of  the  ark  was  equal  to 
 eighteen  such  ships,  the  largest  in  present  use ;  and  might  carry  20,000  men,  with 
 provisions  for  six  months,  besides  the  weight  of  1800  cannon,  and  all  military  stores. 
 It  was  then  by  much  the  largest  ship  ever  built. 
 
 It  has  been  computed,  that  all  the  carnivorous  animals  which  Noach  admitted 
 were,  as  to  the  bulk  of  their  bodies,  and  their  requirement  for  food,  equal  to  27 
 
52  SUPPLEMENTARY    NOTES. 
 
 adjunct  is  coupled  with  nTl,  that  word  invariably  relates  to  the  soul  of  man.  This 
 rule  is,  by  the  best  Hebraists,  allowed  to  be  general ;  the  only  exception  throughout 
 the  Scriptures  being  the  text  now  before  us,  in  which  the  word  n^PI  stands  by  itself 
 and  without  any  adjunct;  but  is,  nevertheless,  made  to  refer  to  the  bnite  creation." 
 
 "  In  order  to  remove  these  apparent  difficulties,  I  am  of  opinion,  that  the  general 
 rule  in  question  holds  good  in  our  text,  as  well  as  in  every  other  part  of  holy  writ, 
 and  that  the  meaning  here  intended  to  be  conveyed  is  precisely  similar  to  that  of  all 
 other  instances  where  the  word  nTl  occurs  by  itself,  without  adjunct;  and  that, 
 consequently,  by  it  is  meant  the  soul  of  man.  This  removes  at  once  every  difficulty 
 and  obscurity  ;  the  text  becomes  perfectly  intelligible,  but  the  translation  very 
 different  from  what  it  is  at  present.  Should,  however,  the  question  arise  ;  '  As  the 
 first  portion  of  the  verse  denounces  the  punishment  of  the  suicide,  how  can  that 
 punishment  be  inflicted  on  a  senseless  inanimate  corpse  ?'  I  reply ;  the  sacred 
 Scriptures  proceed  to  tell  you,  without  stop  or  intermission  :  *  And  surely  your  own 
 blood  will  I  require,  from  every  soul  will  I  require  it.'  Although,  by  the  act  of  the 
 suicide,  life  is  become  extinct,  and  the  tie  which  connects  body  and  soul  destroyed,  still, 
 the  soul  survives.  And  this  soul  is  emphatically  called,  riTl  living,  or  imperishable, 
 because  it  no  longer  performs  its  functions  within  a  perishable  body ;  and  'from 
 this  HTI  soul,  will  I  require  it.'  The  NnPl^nS  {tonic  accent  '^  "  t)  is,  according 
 to  this  rendering,  properly  placed,  and  where  it  ought  to  be,  most  distinctly  marking 
 the  termination  of  the  first  portion  of  the  verse,  relating  to  suicide,  which  it  separates 
 from  the  second  portion,  relating  to  homicide.  And,  moreover,  we  have  the  satisfac- 
 tion to  find  in  the  sacred  Scriptures,  this  early  and  perfect  indication  of  a  punish- 
 ment to  the  soul  after  death,  and  the  necessary  sequitur — its  immortality."  {Naph- 
 taly  Herz  Wessely  in  the  5]DX0  or  Gatherer,  for  Adar  Rishon,  5548,  [Feb.  1788,] 
 page  160).    See  also,  Menasseh  ben  Israels's  Nishmat  Chayim. 
 
 Note  (e)  page  35.  "jDIJ'^  101  CD1X2  by  man  shall  his  blood  be  shed.  According 
 to  the  traditions  of  the  Rabbles,  the  seven  obligations  deduced  from  this,  and  the 
 preceding  verse,  are  :  1 .  |''J''l  due  administration  of  justice.  2.  Dt^Tl  n3"13  wor- 
 shipping  God.  3.  mt  mi2y  not  to  be  guilty  of  idolatry.  4.  JlViy  "'1?J  not  to  be 
 guilty  of  fornication  or  incest.  5.  □"'DT  ni3"'Qti^  woi  to  be  guilty  of  bloodshed. 
 6.  ?T3  not  to  be  guilty  of  robbery.  7.  ^iin  }D  "IQX  not  to  deprive  a  living  animal 
 of  a  limb,  or  a  portion  of  its  flesh,  for  the  purpose  of  feeding  thereon.*  These  seven 
 obligations  are  held  to  be  binding  on  all  men,  inasmuch  as  all  are  descendants  of 
 Noach  and  his  sous.  The  llabbies  hold  that  the  Non-Israelite,  who  duly  ob- 
 serves these  seven  obligations,  has  a  share  in  the  life  to  come  :  And,  that  wherever 
 the  power  of  the  Israelites  prevails,  it  is  their  duty  to  enforce  the  due  observance 
 of  these  seven  obligations. 
 
 Note  (J)  page  39.  DK'  'hr\'A2  pV^\  T\^h  ChW  HD^  May  God  enlarge  Yajiheth, 
 and  may  he  dwell  in  the  tents  of  S/iem.  Conclusion  of  Rlendelssohn's  note  on  this 
 text.  "  Noach's  blessing  being  thus  pronounced  in  the  Spirit  of  prophecy,  has  a 
 reference  to  the  subsequent  fate  and  fortunes  of  his  sons,  as  verified  in  their  descen- 
 
 *  In  the  Talmud  tr.  Sanhedrinfo.  56,  there  is  some  deviation  from  this  list  of  the 
 seven  obligations ;  which,  however,  is  the  one  adopted  by  Maimonides,  (Hilchoth 
 Melachim,  ix.  I.).  Some  render  □tJTI  n3*13  not  to  blaspheme  the  name  of  God. 
 Compare  Job  ii.  9. 
 
SUPPLEMENTARY    NOTES. 
 
 51 
 
 certain,  that  the  sacred  historian  intended  the  deluge  he  describes,  to  he  considered 
 as  universal.*   And  his  statement  is  born  out  by  the  legends  of  most  ancient  nations. 
 Mussulman,  Pagans,  Chinese,  and  Americans,  have  traditions  of  the  deluge.     The 
 mythos  of  Deucalion   is  too  well  known  to  require    a  detailed  notice.     Accord- 
 ing to  the  Chaldean  legend,  the  deluge  broke  out  under  the  10th  king  of  the  Chal- 
 deans, Xisuthros.      He,  forewarned  by  the  Deity,  builds   a  vessel  in  which  he 
 receives  his  own  family  and  friends,  and  also  animals  of  every  kind.     Xisuthros 
 repeatedly  sends  out  birds,**  to  ascertain  the  state  of  the  earth,  and,  after  a  whole 
 year,  his  vessel  rests  on  the  mountains  of  Armenia.     When  he  leaves  his  vessel, 
 he  builds   an  altar,   and  offers   sacrifices  to  the  God  who  had  forewarned  him. 
 (Alexander  Polyhistor,  in  Euseb.  Chron.  Armen.  i.  p.  31.  sqq.)  That  the  Phrygians 
 had  a  tradition  of  similar  import,  is  proved  by  a  coin  of  the  city  of  Apamea,  (of  the 
 period  of  the  Emperor  Septimius  Severus,  and  his  immediate  successors).     It  re- 
 presents an  ark  floating  on  the  waves,  in  which  a  man  and  woman  are  visible.     One 
 bird  is  seated  on  the  ark,  and  another  approaches  with  a  branch.     The  reverse 
 shews  the  same  human  couple  standing  on  dry  land,  their  hands  raised  in  the  atti- 
 tude of  adoration.     On  the  ark  itself,   the  letters  NQ  (NO)  are  plainly  legible. 
 {Eckhel.  doctr.  nummor,  iii.  132.  sqq.)  The  Indian  legend  of  the  deluge  also  deserves 
 to  be  noticed.    The  pious  Manus  is  forewarned  by  Bramah  himself,  and  commanded 
 to  build  a  vessel,  in  which  he  receives  seven  pious  persons,  animals  of  every  kind, 
 and  seeds  of  every  description.     The  deluge  bursts  forth,  but  the  vessel,  protected 
 and  directed  by  Bramah,  runs  aground,  on  a  peak  of  the  Himavan  mountain ;  and 
 Manus  becomes  the  progenitor  of  the  human  race.     (Bohlen  altes  Indien,  i.  218.) 
 That  all  these  legends  are  derived  from  one  source,  and  are  but  so  many  local  varia- 
 tions of  the  narrative  of  Moses,   is  evident;  although  some  modern  Rationalists, 
 {Bohlen,  Buttman,  and  others,)  have  vainly  attempted  to  deny  and  disprove  it.     It 
 is  also  certain,  that  the  outer  stratum  or  crust,  which  covers  the  whole  globe,  (not 
 excepting  the  highest  mountains,)  has  been  formed  by  some  mighty  deluge,  as  is 
 fully  proved,  by  the  researches  and  discoveries  of  geology. 
 
 Note  (rf)  page  35.  K'mN  CDD^nti*3J7  QSDT  DS  "jX"l  And  surely  your  own  Mood 
 will  I  require.  "  This  is  one  of  the  most  obscure  and  difficult  texts  in  Scripture. 
 Why  should  the  blood  of  man  be  required  from  the  brute  beast,  which  is  not  gifted 
 with  reason  ?  Moreover,  as,  agreeably  to  the  ordinary  reading,  and  also  to  tradition, 
 the  first  portion  of  this  verse  denounces  the  suicide,  and  the  second  portion  the 
 homicide,  the  XnnJDN  (tonic  accent  ['■J  equal  to  a  colon),  ought  to  have  been 
 under  the  word,  ti'inX  will  I  require,  yvhere  the  sentence  ends;  instead  of  which 
 it  is  placed  under  13tJ'"nN  will  I  require  it.  Lastly,  it  is  a  surprising  fact,  that 
 ■wherever,  throughout  the  sacred  Scriptures,  we  find  the  word  HTI  (here  rendered 
 beast,)  applied  to  the  brute  creation,  it  is  always  in  conjunction  with  the  word 
 noni  cattle,  or  CJ'O")  reptile,  or  Pjiy  bird ;  and  if  none  of  these  words  accompany 
 it,  the  expression  is  either  pi^H  riTl  beasts  of  the  earth,  or  T\1'^T\  DTI  beasts  of 
 the  field,  or  "ly  UTT;  beast  of  the  forest,  or  nyi  nTl  a  wild  beast.     But  where  no 
 
 *  Supra  vii.  19.  Note  n«D  nSD  lina  D''nni 
 
 **  The  messenger-dove  is  also  preserved  in  the  legend  of  Deucalion.  Vide 
 Plutarch  solert.  anim.  13. 
 
54 
 
 SUPPLEMENTARY    NOTES. 
 
 I.  Yapheth,  supposed  by  some  to  be  the  'IcnreTos,  of  Greek  mythology ;  his 
 sons  are 
 
 1.  Gomer  (ILififiepiot)  Cimbri  (Cymr)  north  of  the  Black  Sea. 
 
 2.  Magog  (Gog,  Caucasus,  Scythia.) 
 
 3.  Madai  (Media,  Madhya,  the  middle.) 
 
 4.  Javan  (Yaujv  the  lonians,  Greeks.) 
 
 5.  Tubal  (Tibarenes  in  Pontus.) 
 
 6.  Meshech  (MoVxof,  Moscoi  in  Armenia  and  Colchis.) 
 
 7.  Tiras  (the  Thracians,  or  the  people  inhabiting  the  borders  of  the  river  Thiras, 
 Dniester.) 
 
 A.  The  descendants  of  Gomer  are, 
 
 1.  Ashkenaz,  a  people  not  known,  probably,  between  Armenia  and  the  Black 
 
 Sea.  According  to  the  Rabbles,  Germany.  The  origin  of  this  tradition 
 is  not  clear.  But  as  the  Germani  journeyed  from  the  Caucasus  to  the 
 shores  of  the  Black  Sea,  and  thence  further  west,  there  is  no  valid  objec- 
 tion to  their  being  considered  as  descendants  of  Gomer. 
 
 2.  Riphath,  (Chron.  riQH  Diphath)  the  inhabitants  of  the  Riphoean  mountains. 
 
 According  to  the  pseudo  Josephus,  Riphath  is  Great  Britain. 
 
 3.  Togarmah.     Armenians,  who  (perhaps  on  the  strength  of  this  text),  derive 
 
 their  descent  from  Targamos.  According  to  others,  the  Turks  and  Turco- 
 mans. 
 
 B.  The  descendants  of  Yavan  are, 
 
 1.  Elisha,  (Hellas  in  the  stricter  sense  of  the  word.) 
 
 2.  Tarshish,  (Tarlessus  in  the  south  of  Spain.) 
 
 3.  Kittim,  (the  inhabitants  of  Cyprus  and  the  other  Greek  islands,  and  the 
 
 Macedonians.) 
 
 4.  Dodanim,  (the  Dodonians  in  Epirus.    The  Chronicles,  however,  have  CJTl 
 
 Rhodanim,  the  Rhodians.) 
 II.  Cham.  (Qn  hot.)     Ammonia,  name  for  Africa.   Xry^t  Kemi,   name   given   to 
 Egypt  by  the  natives.     His  sons  are, 
 
 1.  Cush,  (Ethiopia,  not  only  the  African  but  also  the  Arabian  ;  and  the  southern 
 
 shores  of  Asia,  unto  India.) 
 
 2.  Mitsraim,  (Egypt,  not  including  Thebais.) 
 
 3.  Phut,  (Lybia  or  Nubia.) 
 
 4.  Canaan,  (Phcenicia,  Palestine,  &c.) 
 A.     The  descendants  of  Cush. 
 
 1.  Seba,  (Meroe.) 
 
 2.  Chavila,  (in  the  south  of  Arabia.) 
 
 3.  Sabtah,  (Sabotha,  in  the  south  of  Arabia.) 
 
 4.  Raamah,  (Rhegma,  on  the  south-eastern  coast  of  Arabia,  on  the  Gulf  of 
 
 Persia.) 
 
 5.  Sabtecha,  (Satakos,  still  further  south.) 
 The  descendants  of  Raamah  were, 
 
 Sheba,  (Sabea,  in  the  south  of  Arabia.) 
 Dedan,  (Daden,  on  the  Gulf  of  Persia.) 
 VOL.    I.  O 
 
SUPPLEMENTARY    NOTES.  53 
 
 dants.  The  true  knowledge  of  God  and  His  Law,  is  the  valuable  and  important 
 portion  of  Shem  ;  but,  as  Yaphet  is  not  to  be  altogether  excluded  from  participating 
 in  this  portion,  his  boundaries  are  to  be  so  widely  extended,  that  he  encroaches  on 
 the  tents  or  dwellings  of  Shem;  and  by  thus  coming  in  contact  with  the  depositaries 
 of  Divine  truth,  he  is  to  profit  by  their  example  and  instruction,  so  that  he  also 
 obtains  a  knowledge  of  the  truth.  And  though  the  Yaphethites  are  not  to  be  made 
 amenable  to  the  Law  of  Moses  in  its  fullest  extent,  that  being  the  sole  inheritance 
 of  the  congregation  of  Jacob,  yet  they  are  to  know  and  worship  God  the  Creator 
 and  Preserver,  and  to  adopt  those  moral  laws  which  are  indispensable  to  the  well 
 being  of  society,  and  the  happiness  of  man.  This  prophecy  is  literally  accomplished  ; 
 inasmuch,  as  the  Yaphethites  (Europeans),  from  the  days  of  the  Roman  Republic 
 downwards,  have  extended  their  boundaries,  and  held  dominion  in  the  other  quar- 
 ters of  the  globe.  And,  having  encroached  on,  and  dwelt  in,  the  tents  of  Shem,  the 
 result  has  been  that  at  the  present  time  the  Yaphethites,  inhabitants  of  Europe  and  of 
 a  great  part  of  Asia,  acknowledge  the  unity  of  God  and  the  moral  obligations  of  his 
 law,  by  which  means  they  also  may  acquire  eternal  bliss,  as  the  Rabbles  declare,  The 
 righteous  among  the  nations  have  a  share  in  the  life  to  come.  The  curse  of  Cham 
 was  also  dictated  by  the  same  spirit  of  prophecy.  Accordingly  we  do  find  that  the 
 aborigines  of  Africa  and  India  are  to  this  day  idolaters  of  the  grossest  kind,  and  have 
 no  knowledge  whatever  of  religious  truths.  Noach  did  not  think  it  necessary  to  curse 
 the  three  elder  sons  of  Cham,  Cush,  Mitsraim  and  Phut,  because  these,  dwelling  in 
 remote  portions  of  Africa  and  India,  did  not  come  into  contact  with  the  chosen  des- 
 cendants of  Shem.  But  the  descendants  of  Canaan,  the  fourth  and  youngest  son  of 
 Cham,  did  come  into  contact  with  the  chosen  descendants  of  Shem,  and  even  pos- 
 sessed themselves  of  the  land  which  was  destined  to  become  the  abode  of  the  most 
 favored  of  Shem's  offspring.  And  as  Noach  does  not  wish  these  sons  of  Cham  to 
 profit  by  the  opportunity  their  intercourse  with  the  Shemites  affords  them,  of  becom- 
 ing partakers  in  the  knowledge  of  divine  truth,  he  loads  them  with  the  heavy  and 
 disqualifying  curse  which  clung  to  their  posterity,  until  they  were  dispossessed  and 
 almost  exterminated  by  the  Shemites."  S.  Duhno  apud  Mendelssohn  11X3  in  loco 
 and  infra  x.  5. 
 
 Note  {g')  page  39.  HQ''  ''il  the  sons  of  Yapheth.  According  to  Abulfaragi  the 
 division  of  the  earth  between  the  sons  of  Noach  took  place  541  years  after  the  flood, 
 and  191  years  after  the  death  of  Noach,  in  the  following  order. 
 
 The  Sons  of  Shem  obtained  the  middle  region  of  the  earth  :  namely  Palestine, 
 Syria,  Assyria,  Shinar,  Babel,  Persia  and  the  Hedjas  (Arabia). 
 
 The  Sons  of  Cham  obtained  Teiman  (Idumea),  Africa,  Nigrolia,  Egypt,  Nubia, 
 Ethiopia,  Secundia  and  India  (or  India,  West  and  East  of  the  river  Indus). 
 
 The  Sons  of  Yapheth  obtained  Garbia  (the  north),  Spain,  France,  the  countries  of 
 the  Greeks,  Sclavonians,  Bulgarians,  Turks  and  Armenians. 
 
 This  division  nearly  agrees  with  that  adopted  by  the  most  learned  Europeans,  the  chief 
 difference  being  with  respect  to  India,  which  some  incline  to  consider  as  given  to  Shem. 
 
 Proceeding  to  the  allotment  of  each  particular  family,  we  find,  that  though  the 
 leading  features  of  the  following  table  are  certain,  the  minor  details  offer  great  diffi- 
 culties, as  some  names  cannot  be  determined  at  all,  and  others  are  very  doubtful. 
 The  following,  however,  are  the  results  of  modern  research,  and  generally  adopted. 
 
56  SUPPLEMENTARY    NOTES, 
 
 ancestor  of  the  Chaldeans ;  an  assertion  which  Michaelis  seeks  to  support, 
 by  dividing  the  name  into  Arfa,  [Arabic  for  boundary,]  and  Casd,  Chal- 
 dean. 
 His  descendants  by  his  son  Shelach  were, 
 Eber,  (the  Hebrews,  in  two  lines.) 
 
 a.  Peleg,  from  whom  Abraham  and  his  descendants. 
 
 b.  Yoktan.     The  Arabs  call  him  Kachtan,  and  assert  that  the  pure  Arabs,  the 
 
 inhabitants  of  Yemen,  descend  from  him.  His  tomb  is  still  shewn  in  the 
 neighbourhood  of  Keshen.  According  to  Nicbuhr,  a  province  and  city  of 
 Kachtan  still  exists,  three  days  journey  north  of  Nedsherati.  Among  his 
 sons,  all  heads  of  Arab  tribes,  the  following  may  be  identified. 
 
 b.  Shalef,  (the  Selapenes  in  Yemen.) 
 
 c.  Chatsarmaveth,  (the  inhabitants  of  the  province  Hadramaut,  bordering  on 
 
 Yemeti,  Oman,  Nedshed,  and  the  Gulf  of  Arabia.) 
 
 d.  Yerach,  (supposed  to  be  the  inhabitants  of  the  Gobb  cl  Kaniar,  Moon  moun- 
 
 tains, bordering  on  the  province  oi  Hadrainaiit,  and  extending  eastward. 
 /.   Usal,  (the  inhabitants  of  Sanaa,  the  capital  of  Yemen,  the  original  name  of 
 
 which  Avas  Ousal.) 
 k.  Sheba,  (supposed  to  be  the  Saboeans,  in  the  south  of  Arabia.) 
 I.  Ophir,  (supposed  to  be  the  inhabitants  of  El  Ophir,  in  the  Arabian  province 
 
 of  Oman.) 
 m.  Chavilah,  (the  inhabitants  of  the  province  of  Chaulan,  in  southern  Arabia.) 
 71.   Yobab,  (the  Yobabites,  ['Iw/3a/3tTat  Jobaritai  of  Ptolomcus,  6,  7,  p.  154.] 
 
 on  the  Gulf  of  Sachalitis,  between  Hadramaut  and  Oman.) 
 
 4.  Lud,  (supposed  to  be  the  Lydians.) 
 
 5.  Aram,  (Syria  and  Mesopotamia.) 
 Descendants  of  Aram  were, 
 
 a.  Uts,  (supposed  to  be  in  the  north  of  Arabia  Petrcea.) 
 
 b.  Chul,  (supposed  to  be  Coelosyria.) 
 
 c.  Gether,  (supposed  to  be  Carthara,  on  the  mouth  of  the  Euphrates.) 
 
 d.  Mash,  (Massanites,  near  Carthara.) 
 
 Note  (A)  page  41.  iy3lJ>  pS*n  Hi'pDI  13X1  T)K1  ^12  Babel,  Erech,  Accad,  and 
 Calneh,  in  the  land  of  Shinar.  In  order  to  facilitate  a  reference  to  the  different 
 cities  and  countries  mentioned  in  this  chapter,  we  have  brought  all  under  one  note, 
 specifying  the  verse  in  which  they  occur.  The  great  authority  on  this  and  every 
 other  subject  connected  with  Scriptural  geography,  is  E.  F.  K.  Rosenmuller,  whose 
 Handbuch  der  Biblischen  Altherthumskunde,  we  have  found  of  the  greatest  impor- 
 tance. Winers  Biblisches  Realworterbuch,  also  condenses  much  valuable  and  useful 
 information  on  the  subject.  The  labours  of  Bochart,  Calmet,  Mede,  Carstens,  Wells, 
 J.  D.  Michaelis,  Sir  W.  Jones,  Faber,  and  others,  will  always  command  respect  and 
 gratitude :  nor  should  the  help,  which  the  Talmud  and  the  Targiimim  afford  the 
 enquirer  into  Biblical  archeology,  be  left  unacknowledged.  711  BafivXwv  Babel, 
 Babylon,  the  celebrated  capital  of  the  Babylo-Chaldean  empire,  was  situated  32°  25' 
 N.  lat.  and  14°  E.  long.,  in  a  great  plain,  through  which  the  Kivcr  Euphrates  flows, 
 dividing  the  city  into  two  parts.  The  city  formed  a  square,  and  at  the  time  of  its 
 highest  prosperity,  was  480  stadia,  (about  54  miles)  in  circumference ;  and  its  surpass- 
 
SUPPLEMENTARY    NOTEvS.  55 
 
 B.  The  descendants  of  Mitsraim. 
 
 1.  Ludim,  (according  to  Michaelis,  supposed  to  be  the  Luday,  on  the  western 
 
 coast  of  Africa,  south  of  Morocco,  and  near  the  River  Laud,  in  Tingitana.) 
 
 2.  Anamim,   (according  to  Cahnet,  supposed  to  be  the  Amanians,   or  Gara- 
 
 manians,  on  the  River  Cinyphus,  in  the  north-west  of  Africa.) 
 
 3.  Lehahim,  (Lybians.) 
 
 4.  Naphtuchim,  (the  inhabitants  of  the  land  of  Nephty's,  on  the  Sirbonian  Sea, 
 
 in  the  confines  of  Egypt  and  Asia. 
 
 5.  Pathrusim,  (the  inhabitants  of  Upper  Egypt,  Thebais,  the  Nomas  Pathures.) 
 
 6.  Casluchim,  (tlie  Colchians.) 
 
 7.  Caphtorim,  (the  Cretans.) 
 The  descendants  of  the  Casluchim  are, 
 
 Pelishtim,  (the  Philistines,  on  the  southern  coast  of  Palestine.) 
 N.B.     According  to  RosenmuUer,  the  Caphtorim  (Cretans)  are  also  descendants  of 
 the  Casluchim. 
 
 C.  The  descendants  of  Canaan  were, 
 
 1.  Tsidon,  (Zidon,  the  oldest  city  of  the  Phoenicians,  about  four  miles  from  the 
 
 Mediterranean,  is  still  a  town  carrying  on  considerable  commerce.  Although 
 comprised  within  the  boundaries  of  the  tribe  of  Asher,  it  never  was  pos- 
 sessed by  Israelites.) 
 
 2.  Cheth,  (inhabiting  first  the  country  round  Chebron,  and  subsequently  the 
 
 south  of  Palestine.) 
 
 3.  the  Yebusites,  (inhabiting  Jerusalem  and  the  country  round  it,  were  not  sub- 
 
 dued until  the  days  of  David.) 
 
 4.  the  Emorite,  (on  the  eastern  and  western  shore  of  the  Dead  Sea,  and  extend- 
 
 ing on  the  east  of  the  Yordan  northward,  as  far  as  Mount  Ckermon.) 
 
 5.  the  Girgashite,  (supposed  to  have  dwelt  west  of  the  Yordan.) 
 
 6.  the  Chivite,  (formerly  near  Mount  Chermon,  and  in  the  days  of  David,  in  the 
 
 vallies  of  Mount  Lebanon.) 
 
 7.  the  Arkite,  (at  the  foot  of  Mount  Lebanon,  to  the  north-west.     The  ruins  of 
 
 their  city  Arka,  still  exist.) 
 
 8.  the  Sinite,  (inhabiting  the  city  of  Sinnas,  on  the  Lebanon.) 
 
 9.  the  Arvadite,  (inhabiting  the  Phoenician  island  of  Aradus,  and  the  city  of 
 
 Antaradus  on  the  opposite  coast ;  both  north  of  Tripolis.) 
 
 10.  the  Tsemarites,  (inhabiting  the  Phoenician  city  of  Simyra,  at  the  western 
 
 foot  of  Mount  Lebanon.) 
 
 11.  the  Chamathite,  (inhabiting  the  Syrian  city  of  Chamath,  or  Hemath,  on  the 
 
 northern  frontier  of  Palestine.     At  the  time  of  the  Grecian  supremacy  in 
 Syria,  this  city  was  called  E7ri(pdveia  Epiphariia  ;  but  having  resumed 
 its  ancient  name,  it  is  noAv  one  of  the  largest  and  most  flourishing  towns  in 
 Asiatic  Turkey,  and  contains  100,000  inhabitants.) 
 III.  The  descendants  of  Shem. 
 
 1.  Elam,  (the  inhabitants  of  the  province  of  Elymais,  in  Persia.) 
 
 2.  Ashur,  (Assyria.) 
 
 3.  Arpachshad,  (the  inhabitants  of  the  province  of  Avhapachitis,  in  the  north 
 
 of  Assyria.     According  to  Josephus,  [Ant.  i.  6.  4.]  Arpachshad  was  the 
 
58  SUPPLEMENTARY    NOTES. 
 
 which  several  other  large  and  small  streams  empty  themselves.  The  Curds,  who 
 inhabit  the  northern  parts,  have  preserved  the  warlike  and  hardy  character  for 
 which  their  ancestors  are  distinguished  in  the  Bible.  They  are  rude  and  uncivilised. 
 Some  of  their  tribes  are  Nomades,  others  dwell  in  villages,  but  most  of  them  are 
 robbers  by  profession,  and  carry  their  inroads  beyond  the  borders  of  their  country, 
 far  to  the  south  and  west.  The  pashalic  of  Mosul  is  very  fruitful,  and  produces 
 corn,  wine,  fruits  of  the  most  precious  kinds,  and  cotton  and  oil  in  abundance. 
 
 niJ''3  Sept.  "Sivev^  Nineveh,  by  the  Greeks  and  Romans  Ntvoj  Ninus,  the  cele- 
 brated capital  of  the  Assyrian  empire.  The  Hebrew  name  signifies  the  dwelling  of 
 Nin.  If  Nimrod  and  Nimis  can  be  considered  as  the  same  personage,*  the  biblical 
 account  of  the  founder  of  this  city  would  agree  with  that  of  profane  antiquity. 
 Strabo  (16.,  737.)  describes  Nineveh  as  a  much  larger  city  than  Babylon.  In  its 
 most  flourishing  times,  it  is  supposed  to  have  contained  near  two  millions  of  in- 
 habitants.** Tlie  city  was  surrounded  by  walls,  said  to  have  been  one  hundred 
 feet  high,  and  wide  enough  for  three  chariots  .to  pass  abreast  upon  them.  Nature 
 and  art  rendered  it  so  strong,  that  it  was  looked  upon  as  impregnable.  The  River 
 Tigris,  on  the  eastern  shore  of  which  this  city  was  built,  and  which  was  connected 
 with  the  Euphrates  by  means  of  canals,  facilitated  the  extensive  commerce  which 
 was  carried  on  by  the  inhabitants,  and  which  induces  the  prophet  Nahiim,  (iii.  16.) 
 to  exclaim,  that  there  were  more  traders  in  Nineveh,  than  stars  in  heaven.  This 
 extensive  commerce,  however,  producing  great  riches,  also  led  to  great  corruption 
 of  manners  and  morals.  The  destruction  of  Nineveh  was,  therefore,  foretold  by  the 
 prophets,  Nahum  (iii.  1.  seq.)  and  Zephaniah,  (ii.  13-15.)  and  the  nnscrable  villages 
 Nunia,  also  called  Nehbi  Junes,  (from  Jonah  the  prophet,)  and  Nimrod,  and  the 
 mound  Kalla  Nunia  or  Nineveh  Castle,  are  all  that  now  remain  of  Nineveh,  the 
 great  city,  which  as  long  ago  as  the  days  of  Strabo,  (16.,  737.)  was  depopulated, 
 and  in  ruins. 
 
 "T'y  n^m  nXI  and  RechobotMr.  Respecting  the  site  of  this  city,  nothing  certain 
 is  known.  The  Samaritan  version,  without  stating  its  authority,  renders  it  pL3D 
 probably  the  city  of  Sittace,  in  southern  Assyria,  which  from  it  took  its  name  of 
 "S^nia-xavv  Sittacene.  {Ptol.  6-1.)  Another  city  of  Sittacene  was  in  Mesopotamia, 
 not  far  from  the  Tigris.  On^eZos  renders  it  NDIp  ''3m  the  city  of  Bechobeh,  i.  e. 
 streets,  which  is  the  more  remarkable,  as  he  does  not  usually  alter  proper  names. 
 Some  consider  this  city  of  Rechohoth  or  RechobotMr,  as  the  same,  which  on  another 
 occasion  (inf.  xxxvi.  37.)  is  called  "nnjn  fllSm  Rechoboth  on  the  river,  i.  e.  the 
 Euphrates  ;  which  opinion  Rosenmuller  rejects,  because  the  former  city  must  have 
 been  situated  in  Assyria,  while  the  latter  is  in  Mesopotamia. 
 
 n?^  nXI  arid  Calach.  According  to  Bochart,  (Ptol.  4-22.)  this  city  is  the  same 
 as  the  one  mentioned  in  the  2d.   Kings,  (xvii.  6.,  xviii.  11.)  by  the  name  of  n?n 
 
 *  Vide  page  40.  Note  TIDj  Nimrod. 
 
 '**  The  population  of  Nineveh,  is  in  Jonah,  (iv.  3.)  said  to  contain  more  than  six 
 score  thousand  persons  that  cannot  discern  between  their  right  hand  and  their  left 
 hand.  This  proverbial  expression  is  usually  applied  to  children  of  the  age  of  three 
 to  five  years;  which,  according  to  the  usual  proportion,  would  carry  the  total 
 number  of  inhabitants  to  two  millions.    {E.  F.  K.  Rosenmuller.) 
 
SUPPLEMENTARY    NOTES.  57 
 
 ing  splendour  is  a  theme  of  admiration  to  Herodotus,  an  eye  witness.  Its  destruction 
 was  foretold  by  the  prophet  Isaiah,  (xiii.)  and  an  immense  mass  of  ruins  is  all  that 
 now  remains  of  '  the  great  Babylon.'  These  ruins  have  been  described  with  great 
 accuracy  by  Sir  Robert  Ker  Porter.  A  history  of  the  gradual  destruction  of 
 Babylon  has  been  written  by  the  Baron  St.  Croix,  under  the  title  Siir  le  Ridne  de 
 Babylon,  in  the  Recueil  de  L'academie  des  Inscriptions,  vols.  47  to  50.  T^X  Erech. 
 According  to  the  Targumim  of  Jonathan  and  of  Jerusalem,  this  is  the  same  city 
 as  that  which  (inf.  xi.  28.)  is  called  Ur-Casdim,  and  which,  during  the  time  of  the 
 Greek  and  Roman  supremacy,  was  known  by  the  name  of  Callirhoe  and  Edessa, 
 but  is  now  called  Orfa.  This  opinion  is  adopted  by  Ephraim,  the  Syrian,  who 
 resided  at  Edessa.  (Vide  Assemani  Bibl.  Orient,  iii.  1.  26.  et  86.)  Bochart,  how- 
 ever, is  of  opinion,  that  Erech  is  the  Arecca  mentioned  by  Ptolemy,  (6-3.)  and 
 Am)nianus  Marcellinus,  (23-6.)  as  situated  on  the  borders  oi Babylon  and  Susiana, 
 near  the  River  Tigris.  This  last  opinion  is  preferred  by  Rosenmuller,  because 
 Ezra,  (iv.  9.)  classes  the  Archivites  along  with  the  Babylonians  and  Susanchites, 
 among  the  colonists  inhabiting  Samaria,  which  he  enumerates.  ^3K  Accad.  The 
 site  of  this  city,  the  very  ruins  of  which  have  disappeared,  is  not  known.  But  the 
 general  supposition  identifies  it  with  Nisibis,  in  the  north  of  Mesopotamia.  ilJ^D 
 Calneh,  is  generally  assumed  to  have  been  the  original  name  of  the  subsequent  city 
 of  Ctesiphon,  {Jonathan  |13DI3p)  the  well  known  winter  residence  of  the  kings  of 
 Parthia,  on  the  River  Tigris,  opposite  Seleiicia.  Pliny  (6-30.)  calls  the  province, 
 of  which  Ctesiphon  was  the  capital,  ILaXihvnis  Calonitis.  According  to  Ammi- 
 anus  Marcellinus,  (23-6.)  the  Persian  king,  Pacorus,  who  reigned  from  the  year 
 71  to  107  of  the  Christian  era,  first  altered  the  name  of  the  city,  calling  it  Ctesiphon. 
 All  that  now  remains  of  this  celebrated  city,  are  the  vast  ruins  of  a  palace,  and  some 
 mounds  of  brick  and  ashes. 
 
 lyjSJ'  }^"IX  the  land  of  Shinar,  comprises  the  province  of  Babylonia,  at  present 
 called  Irak  Arabi,  and  a  portion  of  Mesopotamia,  though  it  is  uncertain  how  far 
 northward  it  extended.  Its  name  has  probably  some  connexion  with  Singara,  a 
 mountain  and  castle  in  eastern  Mesopotamia.  {Ammian,  Marcel,  18-5.,  20-6.,  25-7., 
 Dio.  Cass.  68-22.,  comp.  Schulteus,  Index  geog.  Sinsiara.)  Niebuhr,  (Travels, 
 ii.  388.)  states  that  this  mountain  is  situated  in  a  rich  plain,  southward  of  the  road 
 from  Mosul  to  Merdin.  And  as  it  is  the  only  mountain  of  any  importance  to  be  met 
 with,  in  the  vast  extent  of  the  plains  of  Babylonia  and  Mesopotamia,  it  may  per- 
 haps have  given  its  name  to  the  territory  in  which  it  is  situated. 
 
 Verse  11.  rh'2  DH)  Ty  nnm  nSI  nir:  nS  p''1  nit^'N  X^''  He  ivent  forth  to 
 Ashur,  and  builded  Nineveh,  and  Rechohotir,  and  Calach. 
 
 "I15J'^5  Ashur,  Assyria.  We  have  to  distinguish  between  the  province  of  Assyria 
 and  the  Assyrian  empire.  The  former,  which  is  here  spoken  of,  borders  to  the 
 north  on  Armenia  and  on  the  Gordian  mountains,  to  the  west  on  the  River  Tigris 
 and  on  Mesopotamia,  to  the  south  on  Persia,  and  to  the  east  on  Media.  It  com- 
 prises the  present  Curdistan,  or  the  country  of  the  Curds,  and  the  pachalic  oi  Mosul, 
 and  is  nearly  equal  in  extent  to  the  kingdoms  of  Naples  and  Sicily.  Towards  the 
 north  it  is  mountainous ;  but  the  larger  part,  and  towards  the  south,  is  a  champain 
 country,  like  the  adjacent  province  Babylon.     The  principal  river  is  the  Tigris,  into 
 
60  SUPPLEMENTARY    NOTES. 
 
 the  total  circumference  of  -which  is,  2286  feet.  At  the  eastern  side,  it  is  cloven  by 
 a  deep  furrow,  and  is  not  more  than  fifty  or  sixty  feet  high;  but  on  the  western 
 side,  it  rises  in  a  conical  figure,  to  the  elevation  of  190  feet;  and  on  its  summit, 
 there  is  a  solid  pile  of  bricks,  37  feet  high,  by  28  in  breadth,  diminished  in  thick- 
 ness to  the  top,  which  is  broken  and  in-egular,  and  rent  by  a  large  fissure  extending 
 through  a  third  of  its  height.  It  is  perforated  by  small  square  holes,  disposed  in 
 rhomboides.  The  fire-burnt  bricks  of  which  it  is  built,  have  inscriptions  on  them  ; 
 and  so  excellent  is  the  cement,  which  appears  to  be  lime  mortar,  that  it  is  nearly 
 impossible  to  extract  one  whole.  The  other  parts  of  the  summit  of  this  hill  are 
 occupied  by  immense  fragments  of  brick-work,  of  no  determinate  figure,  jumbled 
 together,  and  converted  into  solid  vitrified  masses,  as  if  they  had  undergone  the 
 action  of  the  fiercest  fire,  or  had  been  blown  up  with  gunpowder,  the  layers  of 
 brick  being  perfectly  visible. 
 
 With  regard  to  the  intense  vitrifying  heat,  to  which  the  summit  has  most  evi- 
 dently been  subjected,  Sir  Robert  Ker  Porter  is  of  opinion,  that  the  fire  acted  froCn 
 above,  and  was  most  probably  caused  by  lightning.  This  circumstance  strongly 
 confirms  the  tradition,  that  the  Tower  of  Babel  was  rent  by  fire  from  heaven.  Sir 
 Robert  thinks,  that  the  works  of  the  Babylonian  kings  concealed  for  a  while  the 
 marks  of  the  original  devastation ;  but  that  now,  the  destructions  of  time,  and  of  man, 
 have  reduced  it  to  nearly  the  same  condition  in  which  it  appeared  after  the  confusion. 
 
 )^"lXn  ?3  nasi*  ^'n  ??1  W^  "^"2  because  there  did  the  Lord  confound  the  language 
 of  all  the  earth.  This  account  of  the  building  of  the  tower  of  Babel,  the  dispersion 
 of  mankind,  and  the  confusion  of  languages,  is  confirmed  by  the  extracts  which 
 ancient  writers  have  made  from  Assyrian  historians,  and  the  collection  of  legends 
 known  by  the  name,  Sybilline  oracles.  Abydenus,  an  Assyrian  historian,  whose 
 works  have  long  since  perished,  except  a  fragment  preserved  by  Eusebius,  (Proepar. 
 Evan.  1.  9.  cap.  14.)  states,  "  Some  relate  that  the  first  men,  who  sprung  up  out  of  the 
 earth,  were  so  proud  of  their  strength,  that,  considering  themselves  superior  to  the 
 gods,  they  defied  them,  and  began  to  build  an  exceeding  high  tower  on  the  site  at 
 present  occupied  by  the  city  of  Babylon.  They  had  almost  reached  the  sky,  when 
 a  mighty  wind,  aiding  the  gods,  hurled  down  the  whole  immense  mass  of  stone  on 
 the  heads  of  the  builders.  These  ruins  furnished  the  materials  from  which  Babylon 
 was  subsequently  built.  And  whereas,  all  men  had  till  then  spoken  the  same 
 language,  they  now  began  to  talk  in  divers  tongues."  A  similar  account  is  pre- 
 served by  Moses  of  Chorenea,  in  his  History  of  Armenia,  (Book  i.  chap.  8.)  which 
 he  extracted  from  Maribas  of  Catiria,  who  obtained  his  information  from  a  Chaldee 
 work,  out  of  the  Royal  Assyrian  Library,  in  Ninivch,  which  work,  at  the  command 
 of  Alexander  the  great,  had  been  translated  into  Greek.  It  states  that,  "  From  the 
 gods,  who  at  first  inhabited  the  earth,  there  sprung  forth  a  race  of  giants,  of  im- 
 mense size  and  corresponding  strength.  Filled  with  pride  and  arrogance,  they 
 formed  the  impious  project  to  build  a  high  tower.  But  while  they  were  busy  build- 
 ing, a  terrible  wind,  caused  by  the  wrath  of  the  gods,  destroyed  the  immense  struc- 
 ture and  threw  unknown  words  among  mankind,  which  gave  rise  to  disputes  and 
 confusion  among  them."  The  legend  which  Josephus  (Antiq.  book  i.  chap.  4.  ^S  3.) 
 quotes  from  the  Sibylline  oracles,  may  be  found  in  the  Greek  collection  of  ihat 
 name,  published  by  Gallseus.  (Book  iii.  pp.  336.  ct  seq.  with  which  his  Disscrtat. 
 de  Sibyllis,  page  459,  is  to  be  compared.) 
 
SUPPLEMENTARY    NOTES.  59 
 
 Chalach,  one  of  the  places  to  which  the  ten  tribes  were  exiled.  He  supposes  it  to 
 have  been  in  the  Assyrian  province,  KaXaxivij  A'a^a^ene,  (Ptol.  6-1.)  to  which  it 
 probably  gave  the  name.  Rosenmuller,  however,  is  averse  to  this  opinion,  and 
 assumes  n?3  Calach,  mentioned  in  the  text,  to  be  in  Kalakine,  whereas,  H^n 
 Chalach,  according  to  him,  is  Chalwan,  in  Babylonia  or  Irak. 
 
 Verse  12.  JDI  flSI  and  Resen.  The  Targumim  of  Jonathan,  and  of  Jerusalem, 
 call  this  city  noVn  and  "10X771  Telassar.  According  to  Bochart,  it  is  the  city  of 
 Larissa,  a  large  but  desert  place,  on  the  eastern  border  of  the  Tigris,  mentioned  by 
 Xenophon.  {Anab.  3-4-7.)  The  Septuagint  read  the  T  as  a  1  and  call  the  city 
 Aa<T^  Dase :  An  Assyrian  city  of  nearly  similar  name,  Dasena,  is  mentioned  by 
 Asseman.    (Bibl.  Orient,  iii.  2.,  page  743.) 
 
 Verse  19.  v^h  IV  D'^3^'1  njoixi  m»j?i  HDiD  n3K2  nij?  IV  mij  HDXn  ii^-^j^ 
 
 from  Tsidon,  towards  Gerar,  unto  Aza,  unto  Sedom,  Amorah,  Admah,  and  Tsebo- 
 yim,  unto  Lashang. 
 
 P^if  Tsidon,  a  Phoenician  city  on  the  Mediterranean,  celebrated  as  the  earliest 
 seat  of  commerce  and  navigation.  After  various  vicissitudes,  under  Tyrian,  Assyrian, 
 Chaldean,  Persian,  Greek,  and  Roman  supremacy,  it  has  still  preserved  some  small 
 portion  of  its  former  commercial  importance,  and  under  the  name  of  Saida,  numbers 
 about  8000  inhabitants. 
 
 T\^  Gerar,  the  capital  of  a  Philistine  kingdom,  on  the  southern  border  of  Pales- 
 tine, not  far  from  Kadesh. 
 
 nty  Aza,  Ta'i^a  Gaza,  a  Philistine  city  and  port,  on  the  Mediterranean,  near 
 the  southern  border  of  Palestine,  is  at  present  a  dilapidated  place,  without  walls, 
 and  numbering  about  2000  inhabitants. 
 
 DID  Sedom,  and  the  subsequent  three  cities,  forming  the  "15311  """ly  cities  of  the 
 plain  ;  for  further  particulars  of  which,  vide  infra  xiii.  10.,  xiv.  2.,  and  xix. 
 
 V^?  Lashang,  after  the  Targumim  of  Jonathan,  and  of  Jerusalem,  \"l"l7p  * 
 Callirhoe,  a  place  with  warm  mineral  baths,  east  of  the  Jordan,  near  the  Dead  Sea. 
 
 Note  {k)  page  45.  PIJDI  and  a  tower.  The  general  opinion  is,  that  this  gigantic 
 work  of  the  Post-diluvians,  was  not  totally  destroyed  at  the  time  of  their  dispersion, 
 but  was  left  unfinished,  together  with  the  city :  and  that  several  centm-ies  later, 
 Nebuchadnezzar,  king  of  Babylon,  whose  conquests  had  raised  the  Chaldee-Baby- 
 lonian  empire  to  its  highest  pinnacle  of  power  of  greatness,  and  who  devoted  the 
 immense  means  at  his  command  to  embellishing  his  capital  city,  and  carrying  its 
 splendour  to  a  degree  then  unrivalled,**  incorporated  this  tower  in  the  magnificent 
 temple  he  built  in  honour  of  Belus,  or  the  Sun,  of  the  grandeur  and  magnificence  of 
 which,  Herodotus  gives  a  glowing  description.  This  temple,  Xerxes,  king  oi  Persia, 
 endeavoured  to  destroy,  and  did  it  as  much  damage  as  its  solid  nature  permitted. 
 Most  modern  travellers  agree  in  recognising  the  ruins  of  this  temple,  and  of  the 
 Tower,  which  formed  part  thereof,  in  the  mound  called  Birs  Nimroud,  Nimrod's 
 Tower,  on  the  west  of  the  Eujihrates,  about  six  miles  south-west  of  the  modern  city 
 of  Hillah.     This  immense  mass  of  ruins  is  described  as  a  mound  of  oblong  form, 
 
 *  The  Targum  of  Jonathan  has,  ^"!*^7p  Callidhoe,  but  this  is  evidently  an  error, 
 caused  by  some  transcriber,  who  took  the  1  for  a  1. 
 **  Vide  Dan.  iv.  30. 
 
61  GENESIS    XII. 
 
 Ch.  XII.  1.  The  Lord  had  said  unto  Abram,  Depart  from 
 thy  country,  from  thy  birth-place,  and  from  thy  father's  house, 
 unto  the  land  that  I  will  shew  thee. 
 
 2.  And  I  will  make  of  thee  a  great  nation,  I  will  bless  thee, 
 and  make  thy  name  great ;  and  thou  shalt  be  a  blessing. 
 
 3.  I  Avill  bless  them  that  bless  thee,  and  him  that  curseth  thee 
 1  will  curse  ;  and  in  thee  shall  all  families  of  the  earth  be  blessed. 
 
 4.  So  Abram  departed,  as  the  Lord  had  spoken  unto  him ;  and 
 Lot  went  with  him  :  Now  Abram  was  seventy  and  five  years  old 
 when  he  departed  from  Charran. 
 
 5.  Abram  took  Sarai  his  wife,  and  Lot  his  brother's  son,  and  all 
 their  substance  they  had  gathered,  also  the  souls  they  had  ac- 
 quired in  Charran  ;  and  went  forth  to  travel  into  the  land  of 
 Canaan.     And  when  they  had  come  to  the  land  of  Canaan : 
 
 2.  n^'lS  riTll  lit.  and  be  thou  a  blessing.  The  imperative  is  here  used  instead 
 of  the  future  tense,  as  in  Deut.  xxxii.  49.,  Obad.  i.  4.,  et  alib.  The  meaning  is  "  Thy 
 prosperity  shall  be  so  great,  that  thou  shalt  become  an  exemplar  of  blessing  to  others, 
 so  that  when  a  father  blesses  his  son,  he  shall  say,  "  May  God  bless  thee,  as  he 
 blessed  Abram."  {Michlal  Yofee.)  All  mankind  shall  be  blessed  tkrouc/k  Abram, 
 viz.  through  the  knowledge  they  obtain,  by  his  means,  of  the  most  important  re- 
 ligious truth,  the  existence  of  the  one  true  God,  and  the  vanity  of  Idolatry;  which 
 knowledge  will  prove  conducive  to  man's  present  and  eternal  bliss. 
 
 3.  13"I30  HDISXI  J  will  bless  them  that  bless  thee,  and  him  that  curseth  thee, 
 &c.  "  The  first  are  mentioned  in  the  plural,  and  the  second  in  the  singular  number,  to 
 denote  that  many  should  bless  and  admire  Abram,  while  but  one,  or  few,  should  curse 
 or  despise  him."  (Rashi.)  •'  As  a  reward  for  the  contumely  and  insult  he  met  with 
 from  his  own  countrymen  and  kindred,  when  he  inveighed  against  their  Idolatry, 
 Abram  was  here  promised,  that  he  should  hereafter  be  so  much  revered  by  many 
 nations,  that  even  those  who  are  not  descended  from  him  should  bless  themselves 
 with  his  name  and  adopt  his  doctrine."  {Maimonides  in  Moreh  Nebuchitn,  Part  iii. 
 ch.  29). 
 
 4.  nitJ*  D'*ym'"l  D''3JJ*  K^DH  Seventy-five  years.  As  Terach  was  seventy  years  old 
 when  Abram  was  born,  and  died,  aged  205,  {Supra  xi.  26.  and  32.)  it  follows,  that 
 when  Abram  left  Charran  at  the  age  of  seventy-five,  Terach  must  have  then  been 
 145  years  old;  he  consequently  resided  there  sixty  years  after  Abram's  departure 
 to  Canaan,  and  lived  till  thirty-five  years  after  Isaac  was  bom ;  Abram  only  surviving 
 his  father  about  forty  years.  (Supra  xxi.  5.,  infra  xxv.  7.)  The  removal  of  Abram  to 
 Canaan,  afterwards  called  the  land  of  Israel,  and  at  present  known  as  Palestine, 
 took  place  A.  M.  2023. 
 
 5.  DK^13T  73  flXI  And  all  their  substance.  The  word  tJ*1DT  rec//M.s^,  is  a  general 
 term  for  all  kinds  of  property.     According  to  Parkhurst,  "  the  French  words  riche, 
 
 VOL.    I,  V 
 
1^  n^tJ^N*"in  N*D 
 
 fl         55         S 
 
 ^:?  ^;)i5^1  "lijN:  ^'p'pp)!?^  T^"^^^?  '^^li?^"!?)  ^    ♦  ^^'^?  ^M  ^W 
 i?!!).  nin;  v'px  ^y\,  ^m::  n^;^^  ^^h')  4    t  ^^D'^^?rI  nn$f  ^  'i^i 
 
 tJ?i|)  nvi«  r\p^h  )^f)  i"nn5  1by;ns:^^|t  ^|3n-nx)  ^1^;)^  "1^^f 
 
 It  being  the  will  of  the  Almighty,  that  a  new  nation  should  now  arise  to  whom 
 the  true  faith  and  unity  of  God  were  to  be  revealed ;  Abram,  one  of  the  greatest,  most 
 pious  and  virtuous  of  men,  having  early  attained  to  the  knowledge  of  the  true  God, 
 and  suffered  much  persecution  on  that  account  from  his  idolatrous  countrymen,  had 
 his  faith  rewarded  by  being  blessed  himself,  and  by  being  selected  as  the  progenitor 
 of  many  nations ;  and  chiefly  of  that  to  whom  the  will  of  God  was  to  be  revealed, 
 and  through  whom,  the  blessings  resulting  from  this  revelation,  were  to  be  com- 
 municated (0  all  mankind.  He,  therefore,  receives  the  divine  command  to  abandon 
 his  country  and  kindred  for  ever;  and  by  his  ready  obedience,  manifests  to  the 
 whole  world  his  great  faith  in  the  God  he  proclaims,  and  his  full  reliance  on  His 
 power  and  protection ;  as  also  that  he  was  worthy  to  be  thus  especially  favored  and 
 selected,  to  become  the  progenitor  of  the  favored  and  chosen  nation. 
 
 Ch.  XII.  1.  '1?DX''1  God  had  said.  Commentators  differ  much  as  to  the  time  and 
 place  this  command  was  given  to  Abram,  the  period  of  which  it  is  however  important 
 to  endeavour  to  ascertain,  as  this  event  since  known  as  "  The  Call  of  Abram,"  forms 
 an  important  Epoch  in  the  History  of  the  Israelite  nation.  Some  suppose  that  he 
 received  this  divine  command  in  Ur-Casdim,  (which  there  is  good  reason  to  con- 
 sider with  Aben  Ezra,  as  Abram's  birth-place);  others,  that  Abram  was  commanded  at 
 Charran,  where  Terach  and  his  family  stopped  on  their  road  to  Canaan,  to  remove 
 still  further  from  the  idolatry  practised  in  his  native  country,  and  to  separate  from 
 his  kindred  who  were  also  idolaters.  According  to  the  first  opinion,  which  appears 
 most  probable,  the  text  must  be  rendered  God  had  said  to  Abram,  as  has  been  done 
 by  Mendelssohn,  and  in  the  principal  translations.  Compare  '•^IpfH  ad  literam. 
 ■^  -rf^  Depart.  Rashi  is  of  opinion  that  by  the  addition  of  the  word  b^  lit.  For 
 thee  or  thyself,  God  would  encourage  Abram  to  the  great  sacrifice  he  was  required  to 
 make,  in  leaving  his  native  place  and  kindred,  to  remove  to  a  country  of  which  not  even 
 the  name  was  mentioned,  by  telling  him  that  this  removal  would  be  for  his  especial 
 benefit  and  advantage.  But  Nachmanides  and  others  consider  this  phrase  only  as 
 idiomatic,  especially  as  it  occurs  in  other  parts  of  the  Scripture,  where  it  cannot 
 have  the  signification  which  Rashi  M'ould  here  assign  to  it.  Compare  inter  alia. 
 Deut.  ii.  13.,  Cant.  ii.  11.,  Jer.  v.  5.  :  l"?  I'pn  fj'pn  Dt^JH  :  lit  "pn:  DN  D3^  liayi 
 
62  GENESIS    XII. 
 
 6.  Abram  passed  through  the  land  unto  the  place  of  Shechcm, 
 unto  the  terebinth  grove  of  Moreh.  (The  Canaanite  was  then  in 
 the  land.) 
 
 7.  The  Lord  appeared  unto  Abram,  and  said.  Unto  thy  seed 
 will  I  give  this  land :  he  there  built  an  altar  unto  the  Lord,  who 
 had  appeared  unto  him : 
 
 8.  And  removed  from  thence  unto  the  mountain  on  the  cast  of 
 Beth-el,  and  pitched  his  tent,  having  Beth-el  on  the  west,  and  Ai 
 
 same  kind  of  tree,  appears  from  Isaiah  vi.  13.,  and  Hosea  iv.  13.,  where  they  are 
 distinguished  from  each  other,  both  being  mentioned  in  the  same  sentence.  The 
 nVx  is  generally  held  to  be  the  Oak,  and  ^■^  the  terebinth  or  turpentine  tree. 
 The  Hebrew  name  of  both  species  is  derived  from  ^j^  mighty,  strong,  which  does 
 well  agree  with  the  nature  of  these  trees,  [See  our  note  (ft)  at  the  end  of  this 
 Section.]  Moreh,  (identical  with  Mamreh,  infra,  xiv.  13.)  is  the  name  of  an  Emorite 
 friend,  or  confederate  of  Abram,  by  whose  name  this  grove  was  known.  ^iy^SHI 
 V'INl  TN  The  Canaanite  was  then  in  the  land.  When  Noach  distributed  the  earth 
 to  his  posterity,  Palestine  was  allotted  to  Shem,  but  in  the  time  of  Abram,  the  pos- 
 terity of  Cham  made  inroads  on  the  inheritance  of  the  Shemites,  and  had  already 
 begun  to  settle  in  the  country  they  invaded. 
 
 7.  DIUX  7\^  "H  XIM  The  Lord  ajipeared  unto  Abram.  "  Abram  having  left  his 
 native  place  and  kindred  to  obey  God's  behest,  was  naturally  surprised,  if  not 
 afraid,  to  find  the  country  he  had  entered,  the  scene  of  warfare,  or  already  in  the 
 possession  of  the  Canaanite  invaders,  descendants  of  Cham,  enemies  to  the  pos- 
 terity of  Shem,  and  consequently  of  Abram.  It  was  therefore  necessary,  that  the 
 Almighty  should  appear  to  him,  to  ease  his  mind,  bidding  him  not  to  fear,  as  this 
 possession  of  the  country  by  the  Canaanite  race  would  not  be  permanent ;  but  that 
 God,  who  had  now  given  it  to  Abram's  posterity,  would  enable  them  to  expel  the 
 invaders."  (Abarbanel.)  n2'\^  Q\^  ]2'')  He  then  built  an  altar,  &c.,  "  to  take  posses- 
 sion, or  to  assert  his  claim  to  the  grant  of  the  country,  in  the  same  manner  as  the 
 nations  of  Europe  take  possession  of  a  newly  discovered  or  ceded  country,  by 
 erecting  their  flag  or  standard  thereon.  Also,  as  a  symbol  to  denote  to  Abram's 
 posterity,  that  their  right  to  that  country  is  based  on  the  condition  of  worshipping 
 Him  alone,  to  whose  goodness  they  are  indebted  for  this  gift."  (Philipssohn).  That 
 such  was  Abram's  motive  in  erecting  the  altar,  and  not  as  Rashi  explains,  as  a 
 mark  of  thanksgiving  for  the  immediate  communication  with  the  Deity  vouchsafed 
 to  him,  or  for  the  good  tidings  then  announced,  is  rendered  extremely  probable,  by 
 the  fact,  that  Abram  did  not,  so  far  as  is  known,  erect  any  altar  when  God  spoke  to 
 him  the  first  time. 
 
 8.  D^O  literally,  towards  the  sea.  The  west  is  so  called  in  Scripture,  because 
 the  Mediterranean  is  the  western  boundary  of  Palestine.  "H  DC3  N1p"'1  And  pro- 
 claimed the  name  of  the  Lord.  Thus  has  this  passage  been  understood  by  our  earliest 
 commentators.  See  Bereshith  Kabbah,  Cli.  39,  Nachmanides  and  Abarbanel, 
 ad  literam,  also  Josephus  Antiq.  Book.  I.,  Ch.  7  &  8.     It  is  evident,  from  the 
 
p^iS  "t?.  Di^  Di|?o  nj?,  pN*^  t3n;i{^  ihj^i  g  :  |y_j|  n!^nj<  ^i<h*i 
 bf2  'r'x-n^^  nSriiS  ton.  hi<'r\':2^  mj-^j?  n^nn  ofo  pA^n  s 
 
 and  richesse,  and  the  English,  ricA  and  riches,  are  derived  from  this  Hebrew  noun." 
 Both  the  English  and  French  term  come,  however,  from  the  German  reich,  which 
 anciently  was  rick,  yet  preserved  in  the  Dutch,  ryk,  the  Swedish,  rick,  and  Danish, 
 riff,  all  of  which  are  derivations  from  the  Gotho-Teutonic,  riik ;  so  that  all  these, 
 as  well  as  the  similar  terms  in  Italian,  Spanish,  and  Portuguese,  may  be  deduced 
 from  5J>13-|. 
 
 Wa  "IK'N  They  had  acquired.  The  word  IK^V  from  the  verb  T\^  to  make,  is  here 
 used  to  express  an  increase  or  acquisition  of  property,  as  in  Deut.  viii.  17.  'h  HC^y 
 ntn  ^Tin  nX  or  as  in  an  analogous  colloquial  English  expression,  to  make  money, 
 to  make  a  fortune,  instead  of  to  acquire ;  and  relates  to  the  male  and  female  slaves 
 born  in  their  house,  or  acquired  by  purchase.  But  according  to  Onkelos,  and  the 
 Medrash,  quoted  by  Rashi,  allusion  is  here  made  to  the  Proselytes  Abram  had 
 converted  from  Idolatry,  and  won  or  acquired  to  the  worship  of  the  one  true  God. 
 According  to  this  opinion,  the  plural  1ti*y  applies  either  to  Abram  and  Lot,  who  were 
 both  engaged  in  the  conversion  of  Idolaters ;  or  to  Abram  and  Sarah,  (agreeable  to 
 a  Rabbinical  dictum  that  Abram  converted  the  males,  and  Sarah  the  females,)  or 
 perhaps,  to  all  three. 
 
 6.  'C2^  DlpO  iy  Unto  the  place  of  Shechem,  i.  e.  the  site  afterwards  occupied  by 
 the  City  of  Shechem,  inasmuch  as  Shechem  ben  Chamor,  who  lived  in  the  time  of 
 Jacob,  probably,  gave  his  name  to  that  city,  and  not  the  city  to  the  man. 
 According  to  Dr.  Wells,  (Sacred  Geogr.  No.  82,)  "  The  proper  and  original  name 
 of  the  city  seems  to  have  been  Shalem,  but  it  was  afterwards  called  Shechem  or 
 Sechem,  from  Chamor's  son  of  that  name."  This  assertion  is  founded  on  an  erroneous 
 rendering  in  the  authorized  English  version,  where  the  text  dDt^  T'y  u7^  Spy  X3*1 
 Infra,  ch.  xxxiii.  18,  is  translated,  "  And  Jacob  came  to  Shalem,  a  city  of  Shechem," 
 thus  making  Shalem  the  proper  name  of  a  city ;  whereas,  the  real  rendering  of  the  text 
 is,  that  Jacob  arrived  safely  to  the  city  of  Shechem,  as  we  shall  show  hereafter.  For 
 a  description  of  Shechem  (a  city  so  famous  in  our  history,)  and  its  present  sta-te,  see 
 note  (a)  at  the  end  of  this  Section.  HIID  jvK  The  Terebinth  grove  of  Moreh. 
 Although  Onkelos  and  the  pseudo  Jonathan  have  rendered  this  'y;^'\^  -plain,*  it  is 
 certain,  from  other  parts  of  Scripture,  that  the  word  jvN  designates  some  species  of 
 tree.  Opinions  are  however  divided,  whether  the  Oak  or  the  Turpentine  tree  {Pistacia 
 Terebinthus)  is  here  alluded  to.     That  ^^^  or  A^^  and  ,-|^j{  or  ppx  ^^^  not  the 
 
 *  The  genuine  Jonathan  in  his  Targum  on  the  Prophets,  renders  y^^^  uniformly 
 by  nD1?l  °"^'  ^^6  Isaiah  vi.  13.,  Ezekiel  xxvii.  6.,  and  Hosea  iv.  13.  For  an 
 ample  account  and  disquisition  on  the  versions  of  ^t^  "i^N  n?X  *1?X  ^^^^  \)hii  ^Y 
 the  ancient  translators;  See  Gesenius  Thesaur.  ling.  Hebr.  page  50,  et  seq. 
 
63  GENESIS   XII. 
 
 on  the  east :  he  there  built  an  altar  unto  the  Lord,  and  proclaimed 
 the  name  of  the  Lord.  • 
 
 9.  Then  Abram  travelled  still  further,  towards  the  south  country. 
 
 10.  There  was  a  famine  in  the  land :  and  Abram  went  down 
 into  Mitsrayim  to  sojourn  there ;  for  the  famine  was  grievous  in 
 the  land. 
 
 11.  And  when  he  had  come  near,  to  enter  Mitsrayim,  he  said  to 
 Sarai  his  wife.  Behold  now,  I  know  that  thou  art  a  woman  of 
 fair  appearance. 
 
 12.  Should  it  be  that  the  Mitsrim  see  thee  and  say,  *  This  is  his 
 wife ' : — they  will  kiU  me,  and  keep  thee  alive. 
 
 13.  Say,  I  pray  thee,  thou  art  my  sister;  that  it  may  be  well 
 with  me  for  thy  sake ;  and  my  life  be  preserved  becavise  of  thee. 
 
 that  they  •would  be  restored  to  the  land  promised  to  their  ancestors,  ordered  them 
 to  remove  his  bones  from  Egypt,  finally  to  rest  in  Canaan.  Ibid.  L.  24.25.  Compare 
 Exod.  xiii.  19.,  and  Joshua  xxiv.  32. 
 
 12.  Vn*  iniKI  And  keep  thee  alive,  i.  e.  not  only  will  they  murder  me,  but  the 
 additional  calamity  will  befall  us  both,  that  they  will  preserve  thee  alive  for  dishonor 
 and  slavery. 
 
 13.  riN  Tinj^  N3  ''"IDN  Say,l2}ray  thee,  thou  art  my  sister.  The  expression  in  Ch. 
 XX.  13.,  leads  us  to  suppose  that  Abram,  ever  since  he  left  Charran,  was  in  the  habit  of 
 passing  off  Sarai  as  his  sister ;  a  precaution,  wliich  the  dissolute  habits  of  the  nations 
 among  whom  they  travelled,  no  doubt,  rendered  necessary  for  their  safety.  This 
 representation  of  Abram  and  Sarai  was  not  devoid  of  truth,  as  far  as  it  went, 
 (for  she  was  his  step-sister,  "  the  daughter  of  his  father,  but  not  the  daughter  of  his 
 mother,"  infra,  xx.  12.)  but  he  did  not  inform  them  of  the  whole  truth,  viz.  that  she 
 likewise  was  his  wife.*  On  entering  Egypt,  Abram  reiterated  that  command  or 
 understanding  between  him  and  Sarai;  because  the  Egyptians  were  even  more 
 dissolute  and  lascivious  than  their  neighbours ;  as  appears  from  the  character 
 ancient  history  gives  them,  and  which  is  corroborated  by  tlie  expression  of  the 
 text,  Levit.  xviii.  3.  &c. :  moreover,  female  beauty  of  the  kind  possessed  by  Sarai, 
 and  peculiar  to  the  Caucasian  race,  was  then  very  rare  in  Egypt.  And  although 
 Sarai  was  at  least  sixty-five  years  old  when  this  occurrence  with  Pharaoh  took  place, 
 (for  she  was  ten  years  younger  than  Abram,  as  appears,  infra,  xvii.  17.,  and  Abram 
 was  seventy-five  when  he  left  Charran,)  it  need  not  create  any  surprise  that  her 
 appearance  at  that  age  shoubl  have  made  the  impression  ascribed  to  it,  when  it  is 
 considered  that  in  the  long  period  of  life  enjoyed  by  the  Patriarchs,  (Sarai  lived  J  27 
 years  and  Abram  175,)  the  period  of  youth  and  middle  age  was  most  probably  pro- 
 portionately long,  and  therefore,  Sarai  was  in  reality  not  older  then,  than  a  woman 
 
 *  For  a  justification  of  Abram's  conduct  on  that  occasion,  see  our  note  (c)  at 
 the  end  of  this  Section, 
 
Dh^Nt  vp'.\  9  *  nin;  DB^3  Nnp*!  nin^)?  nijib  up-\y)  ni^b  '^r\\ 
 nb^-Ss^  n^x*i  n^ni^^  xinS  nnpn  "^K'^<5  m  n   j  riK3 
 
 J    T  V  V  -  T   ;  ^T  :    •  J    T  v-|  :   •  /■••     -:  i-  •   ;i"'  }     v  it   t 
 
 <     :  •       I-         TT    :  :   IT  w     ;-  -   :        yr     •       a-         •  ^:  -t       jt         ..   .       ■     ■t'    .' 
 
 '^^     :  "Tj^S;!?  ^e^|5J  nn^ni  •^n'myn  h'^^'i  ]vp)>  ^J^  'nnt^  ^^^^ 
 
 whole  tenor  of  the  History  of  Abram,  that  it  -was  his  high  and  constant  pur- 
 pose and  aim,  throughout  all  his  travels,  as  well  as  in  his  native  country,  to 
 wean  mankind  from  Idolatry,  and  to  proclaim  to  them  the  existence  of  the  only 
 true  God ;  and  this  proclamation  could  not,  perhaps,  be  made  in  any  more  appropriate 
 manner  than  by  the  erection  of  an  altar  dedicated  to,  and  designed  and  used  for 
 the  public  worship  of,  the  Deity.  And  as  these  altars  remained  after  the  departure 
 of  Abram  from  the  place,  they  served  the  tribes  who  traversed  the  country,  as 
 mementos  of  the  doctrine  he  preached. 
 
 9.  n3il3n  the  South,  i.  e.  the  Southern  part  of  Canaan.  The  South  is  called  353 
 on  account  of  the  aridity  and  drought  experienced  in  that  part  of  the  country.  In 
 Syriac,  drought  is  expressed  by  the  words  N''J3  13'' jy  The  Septuagint  renders 
 here  the  word  niJjn  by  The  desert.     Compare  Josh.  xv.  19.  "•iDnJ  2J3n  pX  ''3 
 
 10.  fia^  SyT  TT'I  There  was  -a  famine  in  the  land,  i.  e.  of  Canaan.  This  is 
 mentioned,  to  account  for  the  deviation  of  Abram's  route,  and  his  journey  to  Mitsraim 
 or  Egypt.  That  country,  famous  from  the  earliest  period  for  its  fertility,  seems  to 
 have  ever  been  the  granary  of  all  the  surrounding  nations.  This,  no  doubt,  was 
 owing  to  the  great  facility  the  annual  inundation  of  the  Nile  affords  to  agriculture; 
 as  it  is  only  necessary  to  strew  the  seed,  after  the  waters  have  subsided,  over  the 
 well-moistened  ground,  fertilized  by  the  deposits  of  the  river,  and  abundant  crops 
 arc  generally  obtained.  Whereas,  in  former  days,  famine  often  occurred  in  Canaan  ; 
 no  doubt  owing,  in  a  great  measure,  to  the  imperfect  system  of  agriculture  then 
 practised.  Egypt,  considered  by  the  Romans  as  their  store-house,  from  which  an 
 almost  unlimited  supply  of  grain  could  be  obtained,  is  to  this  day,  a  most  fertile 
 country.  It  was  anciently  a  constant  practice,  immediately  to  resort  to  Egypt  when 
 famine  was  experienced  in  any  of  the  surroimding  countries.  Compare  infra, 
 xxvi.  2.,  where  Isaac  is  expressly  restrained  from  following  the  general  practice  on 
 similar  occasions.  DEi*  TlJ?  to  sojourn  there,  i.  e.  for  a  temporary  residence  only, 
 until  the  cessation  of  the  calamity  which  forced  him  to  that  journey.  Compare  the 
 answer  of  the  sons  of  Jacob  to  Pharaoh,  infra,  xlvii.  4.  The  Patriarchs  and  their 
 immediate  descendants  did  so  much  regard  Canaan  as  their  own  country,  (though 
 they  had  only  the  title  to  it,  without  any  actual  possession,)  that  they  would  not 
 even  be  buried  out  of  it.  The  last  request  of  Jacob  was,  that  his  dead  body  should 
 be  buried  in  Canaan,  (infra  xlvii.  29.)     Joseph  also,  in  announcing  to  his  brethren 
 
64  GENESIS    XIT. 
 
 14.  When  Abram  had  entered  into  Mitsrayim,  the  Mitsrira 
 beheld  the  woman,  and  saw  that  she  was  very  fair. 
 
 15.  The  princes  also  of  Parho  saw  her,  and  commended  her 
 to  Parho :  so  that  the  woman  M^as  taken  into  Parho's  house. 
 
 16.  But  Abram  he  treated  well  for  her  sake :  and  he  obtained 
 sheep,  oxen  and  he-asses,  bondmen  and  bondmaids,  she-asses  and 
 camels. 
 
 17.  Then  did  the  Lord  plague  Parho  with  great  plagues,  and 
 also  his  house,  because  of  Sarai,  Abram's  wife. 
 
 15.  nniX  V/Tfl  And  commended  her,  i.  e.  desigriedly,  either  by  speaking  of 
 her  before  the  king,  so  as  to  attract  his  attention,  or,  they  informed  him  in  a  more 
 direct  manner  of  the  arrival  of  the  fair  stranger  in  his  dominions.  The  flattery  of 
 courtiers  and  their  unprincipled  ministration  to  the  unlawful  pleasures  of  the 
 monarch,  in  order  to  gain  his  favor,  and  thereby  to  further  their  selfish  plans,  is 
 coeval  with  the  existence  of  courts  and  courtiers.  We  have  here  also  a  proof  of 
 the  early  progress  of  the  Egyptians  in  social  institutions,  as  we  see,  that  even  in 
 Abram's  time  they  had  already  a  regular  government  and  a  court.  nyiS  Parho 
 (commonly  spelt  Pharaoh),  was  a  general  title  of  the  ancient  Egyptian  kings,  as 
 Caesar  was  that  of  the  Roman,  and  Czar  is  still  that  of  Russian  Emperors.  Its 
 signification,  as  Josephus  informs  us,  is  "  king."  It  seems  to  have  been  used  as  a  prefix 
 to  the  proper  name,  which,  however,  is  not  always  mentioned.  JT'l  HtJ'Xri  Hpni 
 nyiS  The  %voman  was  taken  into  the  house  of  Parho.  It  is  the  privilege  of  royalty 
 in  many  countries  in  the  east,  to  claim  for  their  harem  every  unmarried  female. 
 Of  this  practice  in  Persia,  where  it  is  said  still  to  exist,  we  have  a  striking  instance 
 in  the  history  of  Esther.  (Ch.  n.  passitn.^  As  resistance  to  the  royal  will  would 
 be  unavailing,  it  is  never  thought  of  in  these  countries,  and  the  female  or  her  rela- 
 tives quietly  submit,  however  repugnant  such  royal  choice  may  be  to  their  feelings. 
 And  as  Pharaoh  only  used  his  prerogative,  sanctioned  as  it  was  by  tlie  customs,  or 
 perhaps  the  laws  of  his  country,  he  did  not  think  that  he  had  committed  any  crime 
 in  taking  an  unmarried  female,  as  he  considered  Sarai  to  be. 
 
 16.  misyi  n''tOn  D■^l^{?1  But  Abram  he  treated  well /or  her  sake.  The  word 
 "  he,"  apparently  refers  to  Pharaoh,  who  made  presents  to  Abram;  though  some 
 commentators  wish  to  apply  it  to  God,  who  they  say,  blessed  Abram  "  on  account 
 of  Sarai,"  i.  e.  to  reward  her  virtue,  and  also  to  console  Abram  for  the  anxiety  he 
 had  suffered  on  her  account.  The  ancient  Rabbies  seem  also  to  have  understood 
 it  in  this  sense ;  hence  their  remark  in  the  Talmud  Treatise,  B.  Metsiah,  page  59, 
 which  they  prove  from  our  text.  They  say  there,  that  "  the  blessing  of  God  in  a 
 man's  house,  (i.  e.  his  domestic  happiness  and  general  prosperity,)  is  chiefly  on 
 account  of  his  wife.     For  it  is  written,  '  But  Abram  he  treated  well  for  her  sake.'  " 
 
 17.  Q'lpni  Cyii  Great  plagues.  These  plagues  were  probably  of  the  same 
 nature  as  those  inflicted  on  Abimelech,  on  a  like  occasion,  (infra  xx.  17-18.)  Accord- 
 ing to  Josephus,  "  God  put  a  stop  to  Pharaoh's  unjust  inclination,  by  sending  upon 
 him  a  distemper,  and  a  sedition  against  his  government."  {Antiq.  B.  i.  viii.,  §  1.) 
 
:i^  n'-^Ni!!  no 
 
 ^<*^  n3^-^3  ^^^<n■n^^  b^'^it^r]  )i<y)  nnnvx:  Din«  Kins  ^n^i  14 
 rtpn)  ^ynr'7^^  nn«  ^iSSnn  rips  n^r  nni^  ^xin  15    j  n^D 
 
 I  mn^  v^in  17    :  d^^»:ii  nw.'s  nns^i  bnnyi  Dnbni  npni 
 
 it:    -  V    >••         v-T  J-    :         »'-         A     ••  V  :  v        :  »^-t  :  'i  : - 
 
 of  thirty  or  thirty-five  years  is  in  the  present  age  and  ordinary  period  of  human  life. 
 It  must  moreover  be  observed,  that  she  had  not  then  borne  any  children.  And 
 as  we  before  remarked,  the  ancient  Egyptian  race  were  noted  for  ugliness,  they  had 
 thick  lips,  large  mouths,  low  foreheads,  mis-shapen  feet,  tawny  colour  and  other 
 African  features.  "]??J3  '•{i'DJ  rUTTII  And  that  my  life  he  preserved  because  of 
 thee.  This  is  explanatory  of  the  first  part  of  Abram's  speech,  as  if  he  had  said,  '  The 
 advantage  I  speak  of  and  expect  to  derive  through  thee,  is  solely,  that  I  may 
 escape  with  my  life  ;  for  if  I  own  myself  thy  husband,  they  will  murder  me  in  order 
 to  possess  thee  ;  but  as  thy  brother,  they  will  probably  not  commit  an  useless  crime, 
 but  seek  my  consent  to  obtain  thee.  Meanwhile,  we  may  temporise  with  them,  and 
 as  soon  as  the  famine  has  ceased,  or  in  case  they  become  too  urgent,  we  will  leave 
 the  country  and  return  to  Canaan.'  Such  was  probably  the  intention  of  Abram,  but 
 as  Abarbanel  properly  remarks,  "  Many  are  the  imaginations  in  the  heart  of  man,  but 
 it  is  the  council  of  the  Lord  alone  that  shall  stand,"  (Pro  v.  xix.  21.)for  just  the  reverse 
 of  what  Abram  expected  or  dreaded,  did  eventually  take  place.  By  leaving  Canaan 
 for  Eg}'pt,  he  expected  that  he  might  there  abide  in  tranquillity  till  the  period  of 
 famine  had  passed  away ;  but  such  did  not  prove  the  case  ;  for  he  was  compelled  to 
 leave  Egypt  after  a  very  short  stay,  and  return  to  Canaan,  where  God,  "  whose  eye  is 
 upon  those  who  fear  him,  upon  those  who  hope  for  his  mercy,  to  deliver  their  soul  from 
 death,  and  to  preserve  them  alive  in  time  of  famine,"  (Ps.  xxxiii.  18.)  maintained  him 
 and  his  numerous  household  in  ease  and  plenty.  What  he  dreaded  in  respect  to  Sarai 
 did  indeed  happen,  but  not  in  the  manner  he  anticipated ;  and  consequently  the  con- 
 trivance he  devised  to  ward  off  the  impending  evil,  proved  useless.  For  he  imagined 
 that  some  of  the  people,  or  perhaps  some  of  the  nobles,  might  possibly  desire  her  as 
 a  wife  or  concubine  ;  with  them  he  might  temporise,  and  treat  about  her  dower,  &c., 
 or  leave  the  country  as  soon  as  procrastination  would  no  longer  avail.  But  that 
 Sarai's  extraordinary  beauty  should  so  soon  attract  the  king  himself,  and  at  once 
 cause  her  to  be  taken  from  him  by  force,  was  something  he  did  not  calculate  upon. 
 And  although  Abram  on  this  occasion  did  not  exhibit  that  perfect  reliance  on  the  divine 
 aid,  which,  in  his  other  trials,  appears  so  conspicuous  a  feature  of  his  character,  yet, 
 the  Almighty,  who  "  knoweth  our  frame,  who  remembereth  that  we  are  but  dust," 
 regardful  of  the  weakness  of  our  nature,  and  aware  that  the  virtues  of  the  best  are 
 but  imperfect,  (as  indeed  the  holy  Scripture  informs  us,  that  even  the  greatest  men 
 failed  in  those  very  virtues  for  which  they  are  mostly  celebrated,  as  Moses  in  his 
 meekness,  Job  in  his  patience,  and  David  in  his  uprightness,  &c.)  did  not  abandon 
 Abram ;  for  by  the  plagues  He  inflicted  on  Pharaoh,  not  only  was  the  virtue  of 
 Abram's  wife  saved  and  his  own  life  preserved,  but  worldly  advantages  accrued  to 
 him,  from  the  very  cause  which  had  threatened  his  life  and  honor. 
 
65  GENESIS    XII.,    XIII. 
 
 18.  Paroh  called  Abram,  and  said,  What  is  this  thou  hast 
 done  unto  me  ?  Why  didst  thou  not  tell  me  that  she  is  thy  wife  ? 
 
 19.  Why  saidst  thou.  She  is  my  sister  ?  so  that  I  took  her  unto 
 me  to  be  my  wife :  but  now, — here  is  thy  wife,  take  her,  and  go. 
 
 20.  Then  Paroh  ordered  him  men  who  escorted  him,  and  his 
 wife,  and  all  he  had. 
 
 Ch.  XIII.  1.  Thus  Abram  went  up  from  Mitsrayim,  he,  and 
 his  wife,  and  all  he  had,  and  Lot  with  him,  into  the  south  country. 
 
 2.  Now  Abram  zoas  very  wealthy  in  cattle,  in  silver,  and  in  gold. 
 
 3.  And  went  on  his  journeys  from  the  south,  to  Beth-el,  unto 
 the  place  where  his  tent  had  formerly  been,  between  Beth-el 
 and  Ai. 
 
 4.  To  the  place  of  the  altar,  he  had  there  formerly  erected :  and 
 where  he  had  proclaimed  the  name  of  the  Lord. 
 
 5.  And  Lot  also,  who  went  with  Abram,  had  flocks,  and  herds, 
 and  tents. 
 
 6.  Therefore  the  land  could  not  support  their  dwelling  together  : 
 for  their  substance  was  great,  so  that  they  could  not  dwell  to- 
 gether. 
 
 7.  There  was  strife  between  the  herdmen  of  Abram's  cattle,  and 
 
 is  confirmed  by  a  fragment  of  Berosus,  the  Chaldsean  historian,  (quoted  by  Josephus) 
 ■who  says  that,  "  in  the  tenth  generation  after  the  flood,  there  was  among  the 
 Chaldseans,  a  man  righteous  and  great,  and  skilful  in  the  celestial  science."  That 
 Abram  is  here  alluded  to,  admits  scarcely  of  doubt.  See  our  note  to  ch.  xi.  26.  supra. 
 The  mention  of  Abram's  wealth,  is  here  related  for  the  sole  purpose  of  serving  as 
 an  introduction  to  the  narrative  of  the  strife  between  Abram  and  Lot,  their  separa- 
 tion, and  its  cause. 
 
 3.  VyDO?  "1?"'1  And  went  on  his  journeys',  i.  e.  Abram  returned  to  his  former 
 station,  between  Bethel  and  Ai,  stopping  at  the  same  places  as  on  his  first  entrance 
 into  Canaan.     33iJ3  From  the  south.     Egypt,  is  to  the  south  of  Canaan. 
 
 4.  Dins  Dt?  K1p"'1  And  where  Abram  had  proclaimed,  §c.  Thus  has  this  passage 
 been  rendered  by  Mendelssohn,  according  to  Raski,  which  rendering  we  have 
 adopted,  as  being  in  our  opinion,  expressive  of  the  true  sense.  See  our  note  to 
 Ch.  xii.  ver.  8.  sup. 
 
 5.  D  vHSI  And  tents.  This  term  presupposes  the  possession  of  male  and  female 
 servants,  and  a  regular  household. 
 
 7.  pNl  S^"*  TN  ^tlSni  ^jyjSni  The  Ca7iaanite  and  Periezite  were  then  already 
 settled  in  the  land.  The  mention  of  this  fact  may  appear  superfluous,  and  uncon- 
 nected with  the  subject,  particularly,  since  it  has  been  already  stated,  (Ch.  xii.  ver.  6. 
 sup.)  that  the   Canaanites  were  in  the  land.     But   the  insertion  of  these  words 
 
 VOL.    I.  Q 
 
rinpn-x'?  n^^^  \^  n\K^^^^^rn^  imh  Dnnx'p  ny^  ^in|?*l  is 
 
 T   :  IV  -         V  '•  ^    :       a  •••    -:  t    :        s     :     •    . 
 
 ^m  vj^d;^^  -^^n.  3    :  nn-ni  e)p35  nii|:5^5  nx?  ^,53  ^y^^]  ^ 
 'rJiS-n^a  rs  n'^nn!!  nSnx  DtJ^  n^^nntr}??  Dip^n-n^.  Sx-n^j-nyi 
 
 V  r'     \  J"  T    •     :    ~  t:  IT         <T  t  t  .       .  p      »  ct 
 
 jt):--        AT  I- T  vr  T    ^T        V    -:-••:    •  |     •  •  i.  .      i  y 
 
 m  Dn?t<-n^5  ^5?hn  Di'^yDi'j  5    ^^^^^    :  nin^^  dk^5  Dnn^{  n^ 
 
 <T     T  1-  AT    :      -  VJV        T  I         V>.T      T  .}T  JT        T  I      1  I"      T        I       .  |  VT  T  | 
 
 ••):   •      ;  ^"         I    ■■<  •        ■   :i"  IT  :  -  :•/:•    r         v   :  it  /   .  t  t 
 
 18.  CnnX^  nyiQ  NIpM  ParAo  caWerf  ^6ram.  No  doubt  Sarai  had  informed 
 Pharaoh  of  her  true  relation  towards  Abram,  (as  may  be  inferred  from  the  end  of  the 
 verse,  "  Why  didst  thou  not  tell  me,  &c.")  And  the  sudden  occurrence  of  unusual 
 plagues  would  not  permit  Pharaoh  to  doubt,  that  his  detaining  Sarai,  if  she  really 
 was  married  as  she  alleged,  would  amount  to  a  voluntary  crime  on  his  part,  which 
 God  would  certainly  punish  with  still  greater  severity. 
 
 19.  "1^1  np  take  her  and  go.  As  Pharaoh  wished  to  conceal  from  his  subjects  the 
 issue  of  this  affair,  he  ordered  Abram  aAvay,  and  gave  him  presents,  but  did  not 
 offer  him  an  asylum  in  his  country,  as  Abimelech  did.  (infra  xx.  15.) 
 
 20.  inX  ^n'?{^"'1  They  escorted  Mm.  As  a  guard  of  honor  and  mark  of  distinction 
 and  royal  favor ;  also  to  protect  them,  and  Sarai  in  particular,  from  further  moles- 
 tation. 
 
 Ch.  XIII.  1.  fpVI  He  ivent  up.  To  travel  from  Egypt  to  Canaan  is  always 
 called  ascending,  and  from  Canaan  to  Egypt  is  called  descending,  or  going  down : 
 (Comp.  supra  ver.  10.)  n333n  towards  the  south,  i.  e.  towards  the  southern  part  of 
 Palestine;  (See  our  note  on  Ch.  xii.  ver.  9.  sup.)  "  The  Southern  part  of  Pales- 
 tine lies  to  the  North-East  of  Egypt."    {Clarke.) 
 
 2.  ISD  133  D13S1  Now  Abram  was  very  ivealthj/,SjC.  The  heavy  and  slow  progress 
 through  a  country  of  a  Nomade  chief,  who  possesses  much  cattle,  many  slaves,  and 
 a  large  household,  is  here  most  graphically  described  by  the  word  133  heavy. 
 {Aben  Ezra.)  3nT31  F|D33  silver  and  gold.  These  precious  metals  were  probably 
 obtained  by  Abram,  in  Egypt,  chiefly  in  barter  for  animals  and  animal  produce, 
 (milk,  wool,  &c.)  for  the  inhabitants  of  that  country  hated  pastoral  pursuits.  Comp. 
 infra  xlvi.  34.,  and  Rosenmuller's  Handbuch  der  Biblischen  Alterthumskunde ; 
 (Manual  of  Biblical  Archeology,)  vol.  iii.  p.  339.  According  to  Josephus,  a  part  of 
 this  Avealth  was  acquired  by  teaching  the  Egyptians  various  arts  and  sciences.    This 
 
66  GENESIS    XIII. 
 
 the  herdmen  of  Lot's  cattle ;  the  Canaanite  and  the  Perizzite, 
 were  then  aheady  settled  m  the  land. 
 
 8.  Then  Abram  said  unto  Lot,  Let  there  be  no  strife,  I  pray 
 thee,  between  me  and  thee,  and  between  my  herdmen  and  thy 
 herdmen :  for  we  are  kinsmen. 
 
 9.  Is  not  the  whole  land  before  thee  ? — Pray  separate  j5rom  me  : 
 wilt  thou  go  to  the  left,  then  will  I  proceed  to  the  right ;  but  if 
 thou  wilt  go  to  the  right  hand,  then  will  I  remove  to  the  left. 
 
 10.  When  Lot  lifted  up  his  eyes,  and  beheld  all  the  plain  of 
 the  Yarden,  which  was  everywhere  well  watered,  (before  the 
 
 Rachel,  (infra  xxix.  12.)  that  he  is  Pf^X  ^PIX  "  her  father's  brother,"  -when  in  fact 
 he  -was  only  the  sister's  son  of  her  father  Laban,  but  he  meant,  and  was  understood 
 by  Rachel  to  mean  by  that  term,  that  he  was  her  father's  near  relative.  Among 
 the  numerous  instances  in  which  the  word  tlH  is  applied  in  the  sense  we  have 
 mentioned,  it  will  suffice  to  refer  the  reader  to  Gen.  xxix.  4.,  Numb.  viii.  '26., 
 2  Sam.  i.  26.,  and  1  Kings  ix.  13.  See  also  Gesenius  Hebr.  und  Chald.  Handworter- 
 huch,  p.  65,  edition  of  1834.  In  Bereshith  Rahhah,  it  is  proposed  to  read  our  text 
 as  if  it  had  D''nN3  D^tJ'JN  "  We  are  men  that  are  ^iXre  brethren,"  i.  e.  near  relations. 
 And  thus  it  has  been  rendered  by  Mendelssohn,  Nahe  verwandte,  and  by  Cahen, 
 proches  parens,  also  very  ingeniously  by  Arnhcim,  hints  freunde.  The  pliancy 
 of  the  German  language  has  enabled  Dr.  Philipssohn  to  render  it  still  more  happily, 
 by  "  verbriiderte  manner."  By  the  term  "  kinsmen,"  we  have  endeavoured  to 
 combine,  like  the  two  last  mentioned  translators,  the  real  meaning  of  the  expression, 
 with  a  close  translation  of  the  literal  term  in  the  original. 
 
 9.  V'31  pi^OtiTl  DK  to  the  left,  i.  e.  towards  the  north;  to  the  right,  i.  e.  south- 
 ward. (Onkelos).  Compare  Rashi  on  Numbers,  xxxiv.  15.  The  great  liberality  and 
 disinterestedness  of  Abram  in  making  this  offer,  and  his  generous  conduct  towards 
 his  nephew  Lot,  cannot  be  sufficiently  extolled.  As  chief,  as  uncle,  as  the  greatest 
 possessor  of  flocks  and  herds,  Abram  was  naturally  entitled  to  the  choice  of  the  best 
 pasture  grounds  and  wells  of  water  ;  yet  he  surrendered  that  choice  to  Lot,  who  was 
 only  travelling  under  his  protection.  The  magnitude  of  this  sacrifice  becomes 
 obvious,  on  considering  of  what  vital  importance  to  the  owners  of  cattle  must  be  a 
 sufficiency  of  water  and  of  pasture  lands,  on  which  the  very  existence  of  their  cattle 
 depends.  It  is  no  wonder  that  the  possession  of  these  wells,  &c.,  should  be  much 
 coveted  and  contested.  Hence  originated  the  frequent  quarrels  we  read  of  between 
 Isaac  and  the  people  of  Gerar  (infra  xxvi.  20  et  seq.)  And,  to  this  day,  such  pos- 
 sessions are  frequently  the  cause  of  mortal  strife  between  the  Arab  tribes  of  the  desert. 
 
 10.  pITI  "133  the  valley  of  the  Yarden.  See  the  Geographical  notes  at  the  end  of 
 this  section.  HplJ'O  Tv?^  *3  which  was  every  where  well  ivatered.  The  intention  of 
 the  Scripture  is  only  to  inform  us  of  the  fact  and  cause  of  separation  between  Abram 
 and  Lot,  and  the  motive  which  led  the  latter  to  fix  his  residence  at  Sedom ;  there- 
 fore, the  following  part,  "H  nntJ'  ^Jd"?  before  the  Lord  destroyed,  &c.,  to  the  end  of 
 the  verse,  is  a  parenthetical  observation,  necessary  for  the  elucidation  of  the  preccd- 
 
Y?^  r5.i  ^jp  r.5i  ^i^^^  7^  n;ino  \nn  ^r':'^  tDi^-^^i  d^^.^ 
 
 ^  *'■  J    V  T   ;  I       V  T    T  T  <  —;  ;  IT  ~;  v.*     ~  j'    t  ~i  i* 
 
 T      I-    :    :      -   :    I    V  T  -  •    :         t   •       ••  :  a     :     -  •        at  't  i- 
 
 is  owiug  to  several  cogent  reasons:  First,  in  order  to  explain  how  it  happened 
 that  so  large  a  tract  of  country  could  not  supply  sufficient  pasturage  for  the  flocks  of 
 Abram  and  Lot.  This  was  owing  (the  Scripture  informs  us),  to  the  Canaanite 
 and  Perizzite  being  then  already  settled  in  the  land.  From  the  expression  IlK'l* 
 settled,  which  is  here  used,  but  not  in  ver,  6.,  before  quoted,  it  appears  that  the 
 Canaanite  tribe,  the  only  one  in  the  land  when  Abram  first  entered  it,  were  then 
 traversing  it  in  an  erratic  manner,  staying  for  a  time  where  they  found  pasturage 
 and  water  for  their  cattle,  and  removing  to  another  spot  when  that  failed  them,  as 
 Abram  did,  and  as  is  yet  the  practice  of  the  Arabs  of  the  desert,  and  of  all 
 Nomadic  tribes  :  But  on  Abram's  return  from  Egypt,  he  found,  not  only  that  an  ad- 
 ditional nation  or  tribe  (the  Perizzites)  were  also  now  in  the  land,  but  that  these 
 tribes  had  then  renounced  their  roving  mode  of  life,  and  were  settled  in  the  country  : 
 by  which  term  we  may  understand  that  they  had  begun  to  apply  themselves  to  agricul- 
 ture, invited  thereto,  no  doubt,  by  the  natural  fertility  of  the  land  they  had  subjected. 
 All  this  left  but  a  limited  scope  for  the  migratory  habits  of  Abram  and  Lot,  who  both 
 had  so  much  cattle.  Secondly ;  The  presence  of  these  nations  is  here  mentioned,  as  a 
 circumstance  which  made  the  disagreement  between  Abram  and  Lot  more  dangerous  to 
 both,  and  compelled  Abram  to  propose  a  peaceable  separation.  For  nothing  was  more 
 likely,  than  that  the  Canaanitesand  Perizzites,  both  enemies  of  the  Shemites,  should, 
 attracted  by  the  wealth  of  Abram,  avail  themselves  of  this  domestic  feud,  and  mix  in 
 the  fray,  in  order  to  slay,  or  at  least  to  plunder,  both  Abram  and  Lot ;  especially  when 
 it  is  considered  that  the  cause  of  the  discord,  and  the  contention  between  the  herds- 
 men, was  the  possession  of  pasturage,  in  a  country  which  the  Canaanites  had  con- 
 quered, and  could  therefore  claim  as  their  own.  "We  have  been  induced  thus  fully, 
 and  we  trust  satisfactorily,  to  account  for  the  reason  why  the  above  fact  is  intro- 
 duced in  the  text,  because  one  of  our  most  approved  commentators  (Aben  Ezra), 
 seems  to  insinuate,  that  some  interpolation  has  here  found  its  way  into  the  sacred 
 narrative. 
 
 8.  D'»nX  D''EJ*3N  literally,  men-brothers.  Though  Lot  was  the  nephew  of  Abram, 
 and  not  his  brother,  yet,  as  our  oldest  commentators  and  grammarians  have  observed, 
 the  noun  PIN  is  not  limited  to  its  primary  signification  of  "  brother,"  but  is  also 
 applied  in  Scripture  to  designate  other  relatives,  and  even  friends  and  casual  ac- 
 quaintances. Thus,  when  Jacob  fled  from  Laban,  it  is  said  (infra  xxxi.  23.)  that 
 the  latter  took  "  his  brethren  "  with  him,  meaning  his  friends  and  relations,  and 
 others  who  joined  him  in  his  pursuit  of  Jacob  ;  and  to  them  alone  can  the  expres- 
 sions apply,  where  Jacob  tells  "  his  brethren "  to  gather  stones,  and  where  he 
 invites  "his  brethren"  to  eat  with  him,  (ibid.  ver.  46.  and  54.)  Jacob  also  told 
 
67  GENESIS    XIII, 
 
 Lord  destroyed  Sedom  and  Amorrah,  it  ivas  like  a  garden  of  the 
 Lord,  like  the  land  of  Mitsrayim,  and  thus  it  was  as  far  as  Tsoar.) 
 
 11.  Then  Lot  chose  for  himself  the  whole  plain  of  the  Yarden ; 
 and  moved  eastward :  and  thus  they  separated  one  from  the  other. 
 
 12.  Abram  dwelt  in  the  land  of  Canaan,  and  Lot  dwelt  in  the 
 cities  of  the  plain,  and  pitched  his  tent  until  Sedom. 
 
 13.  Now  the  men  of  Sedom  were  wicked,  and  exceedingly  sin- 
 ful before  the  Lord. 
 
 1 4.  The  Lord  said  unto  Abram,  after  Lot  had  separated  from 
 
 Sedom ;  but,  as  we  shall  sec  in  the  sequel,  he  suffered  severely  from  the  evil  asso- 
 ciates he  had  thus  preferred. 
 
 12.  |y33  I'lXn  ntJ'''  CD"12X  Abram  dwelt  in  the  land  of  Canaan,  i.  e.  in  the  re- 
 mai'niiig  part  thereof,  from  the  Mediterranean  to  the  Jordan.  Because  the  plain  in 
 Avhich  Sedom  and  the  other  cities  were  situate  is  also  a  part  of  Canaan,  as  appears 
 from  Gen.  x.  19.  DHD  TJ?  /HX'*!  And  pitched  his  tent  until  Sedom,  i.  c.  Lot 
 erected  his  tents  temporarily  at  diiferent  places  in  the  plain,  till  he  had  reached 
 Sedom,  where  he  finally  settled.  According  to  others,  it  means  that  Lot  dwelt  in 
 Sedom,  and  his  cattle  pastured  in  the  plain  without  the  city,  but  the  first  explanation 
 is  more  probable. 
 
 13.  D^NOni  D''y"l  Wicked  and  exceedingly  sinful,  i.  e.  their  wickedness  was  so 
 great  that  it  even  exceeded  the  sinfulness  of  the  Canaanite,  and  that  of  the  other 
 nations  surrounding  Sedom.  Also,  to  denote  that  they  sinned  both  against  God  and 
 man.  (Abarbancl.)  This  interpretation  is  confirmed  by  the  expression  of  the  prophet 
 Ezekiel,  who  mentions  more  specially  the  crimes  of  which  they  were  guilty.  "  Be- 
 hold this  was  the  iniquity  of  thy  sister  Sedom,  pride,  fulness  of  bread,  and  abun- 
 dance  of  idleness  ivas  in  her,  ajid  in  her  daughters,  neither  did  she  strengthen  the 
 hand  of  the  poor  and  needy.  But  they  were  haughty  ajid  committed  aboinination 
 before  me,  therefore  J  took  them  away,  8;c.,  (Ezek.  xvi.  49-50.)  Onkelos  and  Jo- 
 nathan, as  also  the  Talmud,  (tr.  Sanhedrin,  fo.  109,  a)  explain  the  epithet  "  wicked" 
 as  an  allusion  to  the  sin  they  committed  with  their  body,  meaning  thereby  no  doubt 
 the  abomination  which  yet  bears  their  name,  and  which  the  terms  of  their  address  to 
 Lot  (infra  xix.  5.)  "bring  out  the  men  unto  us  that  we  may  know  them"  seem  to 
 indicate.  (Sec  our  note  to  that  text.)  "  And  exceedingly  sinful"  in  money  matters, 
 i.  e.  that  they  were  oppressors  of  the  poor,  haughty  and  uncharitable,  as  the  prophet 
 describes  them  in  the  text  above  quoted.  The  term  "Tw  which  may  in  this  place  be 
 rendered  against  the  Lord,  is,  according  to  the  Talmud,  used  to  indicate  an  aggra- 
 vation of  the  guilt  of  the  Sedomites,  in  as  far  as  they  had  some  knowledge  of  the 
 Lord,  and  nevertheless  persisted  in  the  wicked  practices  which  they  knew  He  ab- 
 horred. But  Onkelos,  and  other  translators,  render  it  before  the  Lord,  which  agrees 
 better  with  the  literal  sense. 
 
 14.  ItDyD  131?  TIDn  ^inS  After  Lot  had  separated  fro7n  him.  Lot  having 
 taken  the  fertile  district  of  the  Jordan  for  himself,  God  appeared  to  Abram  to  com- 
 fort and  encourage  him,  telling  him  that  whereas  Lot  was  only  tolerated  among 
 strangers,  he  (Abram)  should  possess  the  whole  country.     The  promise  already  given 
 
t  "ivi^  nji^b  Dnv23  r^3  Hin;-p5  rribj^-nj^i  hip-m  r\)n\ 
 
 ing.  For  Uie  district  Lot  desired,  and  through  which  the  Yarden  or  Jordan  formerly 
 flowed,  in  its  course  to  the  Red  Sea,  (See  our  Geographical  notes)  is  now  covered 
 by  the  Dead  Sea,  and  there  is  perhaps  no  other  spot  on  the  globe  where  desolation 
 reigns  in  a  more  awful  form,  and  which  presents  a  strongef  contrast  to  a  fertile  and 
 irriguous  country,  such  as  the  text  describes  it.  Therefore,  the  Scripture  properly 
 adds,  that  such  was  its  aspect,  before  the  Lord  had  destroyed  Sedom,  &c.,  when  it 
 ■was  '"n  P3  like  a  garden  of  the  Lord.  The  garden  of  Paradise  is  here  most  pro- 
 bably alluded  to,  Vhich  was  irriguous  by  means  of  the  stream  which  flowed  through 
 it.  (See  Ch.  ii.  10.)  DnVJO  pt?D  like  the  land  of  Egypt,  which  owes  the  extra- 
 ordinary fertility  for  which  it  has  always  been  celebrated,  to  the  periodical  inunda- 
 tion of  the  Nile,  whose  waters  are,  by  artificial  means,  retained  and  distributed 
 through  numerous  canals,  to  irrigate  and  fertilise  the  lands,  which,  owing  to  the 
 heat  of  the  climate,  would  not  otherwise  be  permanently  benefitted  by  the  inun- 
 dation. The  high  antiquity  of  this  Egyptian  practice  is  proved  by  being  alluded 
 to,  in  Deut.  xi.  10.  It  is  possible,  however,  that  allusion  is  made  in  the  present 
 text,  to  the  Jordan  which  flowed  through  the  plain  now  covered  by  the  Dead  Sea, 
 and  in  which  Sedom  and  the  other  cities  were  situate  :  this  river,  as  the  Scripture  and 
 ancient  records  inform  us,  used,  even  as  the  Nile,  annually  to  overflow  its  banks, 
 and  like  the  latter  river,  imparted  fertility  to  the  land  it  had  covered  by  alluvial  de- 
 posits, saturating  it  with  moisture,  and  filling  the  canals  and  cisterns,  which  no 
 doubt  had  been  dug  by  the  ancient  inhabitants  of  the  plain,  for  the  same  purpose 
 as  the  Egyptians  do,  viz.  to  make  the  inundation  available  as  far  as  possible.  If 
 we  adopt  this  plausible  intei-pretation,  which  has,  however,  escaped  all  our  ancient 
 commentators ;  the  comparison  with  Egypt,  will  at  once  appear  more  apposite  and 
 clear.  They,  however,  explain  the  apparently  unnecessary  reduplication  of  the 
 comparison  in  the  text,  by  applying,  "  like  a  garden  of  the  Lord,"  to  the  many 
 stately  trees,  and  "  like  the  land  of  Egypt,"  to  the  abundance  of  leguminous  vege- 
 tation, which  the  plain  of  Jordan  then  produced.     See  Rashi  ad.  lit. 
 
 11.  mpJD  ISI?  yD''1  And  Lot  moved  eastward.  With  justice  have  our  sages 
 animadverted  on  the  selfishness  and  heartlessness  which  prompted  Lot  on  this 
 occasion,  eagerly  to  seize  on  the  more  than  generous  proposal  of  Abram,  his  uncle 
 and  benefactor,  without  even  attempting  to  suggest  some  means  by  which  the 
 necessity  of  a  separation  might  be  avoided.  Thus,  without  altering  the  tSEJ'S  or 
 literal  meaning  of  the  expression  tllp'Q  "  eastward,"  they  attach  a  secondary  mean- 
 ing to  it,  derived  from  the  same  root,  as  D^iy  h^  IJIOIpD  yOJ  He  removed  from 
 (God)  the  most  ancient  of  the  world ;  nOHpn  mnnOI  and  from  his  ancient  friend- 
 ship, and  the  virtuous  society  of  Abram,  to  consort  with  the  wicked  inhabitants  of 
 
68  GENESIS    XIII.,    XIV. 
 
 him,  Lift  up  now  thine  eyes,  and  look  from  the  place  where  thou 
 art,  northward  and  southward,  eastward  and  westward. 
 
 15.  For  the  whole  country  thou  seest, — to  thee  will  I  give  it, 
 and  to  thy  seed  for  ever. 
 
 16.  And  I  will  make  thy  seed  numerous  as  the  dust  of  the 
 earth :  so  that  if  any  can  number  the  dust  of  the  earth,  theti  shall 
 thy  seed  also  be  numbered. 
 
 17.  Arise,  traverse  the  land,  in  the  length  and  m  the  breadth 
 thereof:  for  unto  thee  will  I  give  it. 
 
 18.  Then  Abram  pitched  his  tent,  came,  and  dwelt  in  the  tere- 
 binth grove  of  Mamre  which  is  in  Chebron,  and  built  there  an  altar 
 unto  the  Lord. 
 
 Ch.  XIV.  1.  It  happened  in  the  days  of  Amraphel  king  of 
 Shinar,  Aryoch  king  of  EUasar,  Kedorlaomer  king  of  Elam,  and 
 Tidal  king  of  Goyim ; 
 
 extends  to  every  part  of  the  globe,  so  shall  thy  seed  be  scattered.  As  the  dust  or 
 soil  is  trodden  and  despised,  yet  remains  permanent  and  unchanged,  -wearing  out 
 the  successive  races  that  trod  on  it,  and  the  strongest  metals,  so  shall  thy  seed,  in 
 spite  of  troubles  and  vicissitudes,  remain  permanent  and  unchanged;  surviving  the 
 various  powerful  nations,  who,  each  in  their  turn,  have  subjected  and  oppressed  them, 
 &c."  Our  limits  do  not  permit  a  further  extract  from  this  remarkable  passage  of  this 
 very  ancient  MedrasJi.  We  will,  however,  quote  a  remark  of  a  modern  contemporary 
 historian,  shewing  in  how  extraordinary  a  manner  this  prediction  of  the  text,  and 
 the  justness  of  this  inference  of  the  Medrash,  have  been  confirmed  by  the  experience 
 of  many  after  ages.  "  The  history  of  the  world  does  not  afiford  an  example  that  a 
 nation,  almost  destroyed,  and  scattered  in  small  fragments  over  the  face  of  the  globe, 
 should  preserve,  in  every  one  of  their  settlements,  not  only  their  name,  but  the  cha- 
 racteristic peculiarities  of  their  former  father-land,  and  transmit  them  permanently 
 to  their  remotest  posterity  (as  the  Jews  have  done),  so,  that  neither  revolutions  of 
 empires,  amalgamation  of  nations,  or  emigration  to  distant  climes,  has  ever  been  able 
 to  destroy  this  national  individuality.  All  nations  of  antiquity  have  disappeared, 
 leaving  scarcely  more  than  their  names  behind;  the  Jews  alone,  in  every  country 
 and  clime  in  which  it  was  their  lot  to  wander,  have  preserved  intact,  both  in  their 
 modes  of  thinking  and  acting,  the  distinguishing  peculiarities  of  their  progenitors." — 
 (^History  of  the  Israelites  hy  Dr.  J.  M.  Jost,  vol.  2.  p.  224.) 
 
 18.  D")1X  7nX''1  Abram  pitched  his  tents  in  various  parts  of  Canaan,  and  finally 
 settled  at  or  near  Chebron,  compare  v.  12. 
 
 Ch.  XIV.  1.  7D10N  '•^''2  ^"l''1  It  happened  in  the  days  of  Amraphel,  ^c.  Instead 
 of  uselessly  taking  up  our  space  to  mention  the  various  conjectures  of  ancient  and 
 modern  commentators,  and  biblical  critics,  as  to  the  names  of  these  kings,  and  the 
 situation  of  the  countries  over  which  they  ruled,  we  shall,  in  order  to  facilitate  the 
 proper  understanding  of  this  chapter,  (containing  the  most  ancient  account  of  battles 
 
1'  y"  r\'^^i:i  no 
 
 ^J3 15    inm  r\f2ip)  1133:11  n^bv  u^  r\r\H-^^i^  U)pf!i'r\-p  T]^i) 
 
 I-  TiTT  T     :\,-y        T  :v.-T         t>    t         at         jt    -         V   -:  )v  t   -      |  •  ••     : 
 
 niij^^  K'^i^  ':'pV"Dx  I  n^^f  pxn  "isys  ^j^irn^^  wb')  is 
 
 r-      I"  :  V  J-—  IT-  T  :   -  j-  viiv-  t  iv  :    v        <.):         r  at   :     t: 
 
 IT        r      -V  :  •        ^T       Iv  r-   I      a;  v    :        -iv    -;         v:    - 
 
 that  he  was  to  have  issue,  was  again  renewed,  with  the  important  addition  that  his 
 numerous  descendants  should  inherit  the  land  for  ever  (Abarbanel.J  DIpDH  |D 
 From  the  place  where  thou  art.  It  will  be  remembered,  from  v.  8  of  the  preceding 
 and  V.  3  of  the  present  chapter,  tliat  Abrani  now  resided  on  a  mountain,  from  whence 
 he  had  an  extensive  prospect  of  the  country  in  every  direction. 
 
 15.  nNI")  nnX  IK^S  AU  the  land  which  thou  seest,  §c.  Therefore  the  valley 
 of  Jordan,  which  Abram  had  ceded  to  Lot,  is  also  included  in  the  grant.  ^7 
 "iyiT?1  nSJriN  To  thee  will  J  give  it,  and  to  thy  seed.  Various  interpretations 
 have  been  given  to  this  passage,  in  order  to  reconcile  it  with  the  well-known 
 fact  that  Abram  never  had  actual  possession  of  Canaan.  Some  therefore  consider 
 the  )  of ']y"lT?1  as  disjunctive,  and  explanatory  of  the  preceding.  "  To  thee  will  I 
 give  it  that  is  to'thy  seed."  But  we  can  by  no  means  coincide  with  this  interpretation, 
 •which  not  only  is  evidently  forced,  but  attributes  an  equivocal  and  self  correcting 
 expression  to  the  source  of  unerring  wisdom  and  truth.  The  true  interpretation 
 appears  to  us  to  be,  that  the  title  to  the  land  was  conferred  on  Abram,  who  is  here 
 assured  that  in  respect  to  himself,  he  should  have  the  protection  of  God  to  enable 
 him  to  traverse  the  land  in  every  direction  (see  v.  17.),  without  fear  of  molestation 
 from  the  Canaanites,  or  any  other  tribe.  And  accordingly  we  find  that  not  only  did 
 he  do  so,  but  also  that  he  was  greatly  honored,  and  held  in  high  consideration  among 
 them,  as  appears  from  the  address  of  Ephron ;  133"ini  nnS  DTIPX  H'^^i^i  infra 
 ch.  xxiii.  6.  And  with  respect  to  his  descendants,  he  is  told  that,  deriving  their  title 
 to  the  land  from  him,  they  shall  actually  possess  it  at  a  future  period,  which,  as  he 
 is  soon  after  informed,  is  to  commence  "  when  the  iniquities  of  the  Emorites  should 
 be  completed,"  and  that  this  would  be  "in  the  fourth  generation"  (infra  xv.  16.). 
 D?iy  IV  for  ever.  This  expression  clearly  proves  the  perpetuity  of  the  title  of  the  Is- 
 raelite* descendants  of  Abram  to  Canaan,  and  also  to  its  actual  possession,  when 
 they  shall  have  expiated  the  breach  of  the  covenant  under  which  the  possession  of 
 that  country  was  granted  to  them,  by  the  due  observance  of  God's  will  as  revealed  in 
 the  Law.     Compare  sup.  xvii.  1.  2.  7.  8. 
 
 16.  pxn  "ISya  As  the  dust  of  the  earth.  The  appositeness  of  this  comparison  is 
 well  shown  in  Medrash  B.  Rabbah  (end  of  ch.  Ixi.)    "  Even  as  the  dust  of  the  earth 
 
 *  Compare  infra  xxi,  12.  Vlt  ^7  Sip''  pH^^l  ""D  For  in  Yitschak(/saac)  shall  thy 
 seed  be  called. 
 
69  GENESIS   XIV. 
 
 2.  That  these  made  war  with  Berang  king  of  Seclom,  and  with 
 Birshang  king  of  Amorrah,  Shinab  king  of  Admah,  and  Shemeber 
 king  of  Tseboyim ;  and  the  king  of  Belang,  which  is  noio  called 
 Tsoar. 
 
 3.  All  these  joined  battle  in  the  vale  of  Siddira,  which  is  7ioio 
 the  salt-sea. 
 
 4.  Twelve  years  they  had  served  Kedorlaomer,  but  in  the  thir- 
 teenth year  they  rebelled. 
 
 5.  Then,  in  the  fourteenth  year,  came  Kedorlaomer,  and  the 
 kings  that  loere  with  him,  and  smote  the  Rephaim  in  Ashteroth 
 Karnayim,  and  the  Zuzim  in  Ham,  and  the  Emim  in  Shavch 
 Kiryatayim, 
 
 6.  And  the  Chorites  in  their  mount  Seir,  unto  El-paran,  which 
 is  near  the  wilderness. 
 
 that  vale.  Accordingly,  it  ought  to  be  translated  "  the  mead  valley,"  but  as  many 
 commentators  have  attached  to  it  different  meanings,  corresponding  to  their  deriva- 
 vation  of  the  word  DHtJ*  we  have  left  it  untranslated. 
 
 4.  niEJ'  ^■^E^'y  K'/CI  BiU  in  the  thirteenth  year.  The  1  (in)  is  here  wanting,  in 
 the  same  manner  as  it  is  elliptical  in  Exod.  xx.  11.  W'O''  D^U  ^3  For  (in)  six  days 
 God  made,  <S|C.  "n  JT'i  N^Djn  PlDSH  ?D  the  silver  money  that  was  found  (in)  the 
 house  of  the  Lord.  The  apparent  meaning  is,  that  the  kings  of  Sedom,  &c.,  paid 
 tribute  for  twelve  years,  refused  it  in  the  thirteenth,  and  were  again  rendered  tribu- 
 tary in  the  fourteenth  year,  after  their  first  subjection.  Some,  however,  have  under- 
 stood, from  the  omission  of  the  3  before  noticed,  that  the  rebellion  lasted  thirteen 
 years,  and  that  Kedorlaomer,  and  his  associate  kings,  quelled  it  in  the  fourteenth 
 year,  after  the  commencement  of  the  rebellion,  but  the  first  opinion  appears  to  us 
 the  most  probable. 
 
 5.  W'T\\>  niinS^y  Ashteroth Kar7iayim,\iiexa\\y,i\\Qiyfo\\o^Xie(!iAshteroth.  Accord- 
 ing to  some,  this  place  was  so  called  from  the  bicorned  Astarte,  (or  Venus  of  the  Phoeni- 
 cians,) which,  as  the  source  of  procreation,  riches,  and  general  increase,  was  then 
 worshipped  under  the  form  of  a  female,  with  a  bull's  head.  (St'C  Selden  Be  Diis 
 Syriis,  and  Eusebius,  Pr.  ev.  i.  10.)  She  is  frequently  mentioned  in  Scripture  with 
 Baal,  as  seducing  the  Israelites  from  the  worship  of  God ;  (Judges  ii.  13.,  iii.  17., 
 1  Sam.  vii.  4.,  xii.  10.)  others  think,  the  place  received  its  name  from  the  horned 
 moon,  or  crescent,  which  was  there  worshipped.  The  first  mentioned  opinion  has 
 a  higher  degree  of  probability  in  its  favour,  inasmuch  as  nnnC^J?  seems  to  be  a 
 word  compounded  of  nCJ?  working,  iiiditstry,  and  HIT'K'y  riches.  We  find  it 
 moreover,  employed,  conjoined  with  JNV  (Deut.  xxviii.  4.  and  18.)  to  indicate  an 
 increase  of  sheep. 
 
 6.  ''"linn  nXI  And  the  Chorites.  The  learned  Michaelis  derives  this  name  from 
 nin  chor,  a  hole,  and  says,  that  they  were  Troglodytes,  or  a  nation  inhabiting  the 
 caves  and  caverns  of  Mount  Seir.     y')}^  DTini  In  their  Mountain  Seir.    This  we 
 
 VOL.    I.  R 
 
T     :  V  ^/,T      :    T  ;  V  V  ;  ^T  t  t  ••  ;   ^.'  <•■  ;  "    iv    -  /t 
 
 and  of  regular  warfare,)  give  first  a  connected  view  of  the  narrative,  and  then  ex- 
 plain particular  expressions.  It  is  certain,  that  the  places  or  districts  over  which 
 these  four  kings.  Or  rather  chiefs,  (for  we  must  not  think  here  of  kings,  coun- 
 tries, and  armies,  in  the  modern  sense  of  these  terms,)  ruled,  were  all  situated  in  the 
 north  of  Canaan,  contiguous  to  Assyria.  It  appears,  that  the  inhabitants  of  the 
 Pentapolis,  or  five  cities  of  the  valley  of  Siddim,  had  formed  a  sort  of  federal  union 
 with  each  other,  but  that  they,  as  well  as  their  immediate  neighbours,  had  been 
 subjected  by  a  chief,  or  king,  who  also  resided  in  the  north  of  Canaan.  Having  thrown 
 off  his  yoke,  and  refused  the  further  payment  of  tribute,  he  leagued  himself  with 
 three  other  northern  chiefs,  to  chastise  those  who  had  rebelled,  and  to  plunder  them, 
 and  the  neighbouring  districts.  This  host  then  marched  through  the  eastern  coun- 
 tries of  the  Jordan  towards  the  south,  and  having  conquered  the  tribes  of  the  Re- 
 phaim,  Zuzim,  and  Emim,  who  dwelt  to  the  east  of  (what  is  now  called)  the  Dead 
 Sea,  they  proceeded  still  further  southward,  and  overcame  the  Chorites,  on  the 
 mountains  of  Seir,  as  far  as  Paran,  near  to  Desert  Arabia.  Tl>ey  then  turned  to- 
 wards the  north,  to  overrun  the  countries  to  the  west  of  the  Dead  Sea,  and  con- 
 quered the  Amalekites  and  Emorites,  whose  residence  was  to  the  north-west  of  the 
 said  sea.  The  war  thus  reached  Abram's  dwelling-place,  but  as  yet  he  took  no  part 
 in  it.  Then  the  five  associated  kings  of  the  valley  sallied  forth  with  their  host,  but 
 the  northern  chiefs  fell  upon  them  from  the  north-west,  and  either  slew  them  or 
 compelled  them  to  flee  to  the  mountains,  which,  as  appears  from  Chap,  xix.,  were  to 
 the  south-east  of  the  vale  of  Siddim.  Having  plundered  the  towns,  they  moved 
 northward,  to  return  home  to  secure  their  booty.  But  Abram,  who  had  been  in- 
 formed of  their  forcible  abduction  of  Lot,  and  the  plunder  of  his  property,  hastened 
 to  rescue  him;  and  having  armed  his  servants  and  confederates,  overtook  them  near 
 Dan,  on  the  northern  extremity  of  Canaan,  and  dividing  his  forces,  made,  in  the 
 dead  of  night,  a  simultaneous  rush  on  the  unsuspecting  foe ;  smote  some,  and  pur- 
 sued the  fugitives  as  far  as  the  district  to  the  east  of  Damascus.  He  then  brought  back 
 all  the  captives  and  spoil,  to  the  "  king's  valley,"  where  the  kings  of  Sedom,  and  of 
 Salem,  had  gone  to  meet  him.  There  he  restored  the  property  he  had  recaptured,  and 
 there,  they  separated.     Amraphel  is  said  to  be  identical  with  Nimrod.    (^Bashi.) 
 
 3.  nnK'n  pOy  The  valley  of  Siddun.  Onkelos  (deriving  DHtJ'  from  the  root  mK'), 
 renders  it  N  vpH  "ItJ'^D  i.  e.  the  plain  of  fields,  from  the  many  fields  and  pasturages  in 
 
to  GENESIS   XIV. 
 
 7.  They  then  returned  and  came  to  En-mishpat,  which  is  also 
 called  Kadesh,  and  smote  all  the  country  of  the  Amalekites,  and 
 also  the  Amorites,  that  dwelt  in  Chatsatson-tamar. 
 
 8.  Then  the  king  of  Sedom,  the  king  of  Amorrah,  the  king  of 
 Admah,  the  king  of  Tseboyim,  and  the  king  of  Belang,  (which 
 is  71010  called  Tsoar,)  went  out  and  formed  in  battle  array  against 
 them,  in  the  vale  of  Siddim. 
 
 9.  Against  Kedorlaonier  king  of  Elam,  Tidal  king  of  Goyim, 
 Amraphcl  king  of  Shinar,  and  Arioch  king  of  Ellasar :  four  kings 
 against  these  five. 
 
 10.  Now  the  vale  of  Siddim  loas  fidl  of  pits  of  bitumen,  and 
 the  kings  of  Sedom  and  Amorrah  fled,  and  fell  therein :  the  re- 
 mainder, however,  fled  to  the  mountains. 
 
 11.  They  took  all  the  goods  of  Sedom  and  Amorrah,  and  all 
 their  victuals,  and  went  away. 
 
 12.  They  also  took  Lot,  Abram's  brother's  son,  and  his  goods, 
 and  departed,  for  he  then  dwelt  in  Sedom. 
 
 13.  And  one  that  had  escaped,  came  and  told  Abram  the  Hebrew; 
 who  dwelt  in  the  Terebinth  grove  of  Mamre  the  Emorite,  brother 
 of  Eshcol,  and  brother  of  Aner :  and  these  were  confederates  of 
 Abram. 
 
 the  son  of  the  king  of  Sedom  here  mentioned,  who  had  succeeded  his  father.  But 
 there  is  no  necessity  for  any  such  supposition :  for  not  only  does  the  word  ?1Q^1 
 (from  ?D3  to  fall)  not  always  bear  the  meaning  of  falling  in  battle,  or  being  slain, 
 but  it  is  even  used,  to  describe  a  voluntary  action,  as  VJD  7V  /ISM  He  fell  on  his  face, 
 i.  e.  prostrated  himself;  (Num.  xvi.  4.)  Consequently,  the  text  may  be  satisfactorily 
 explained  in  two  ways,  either,  that  these  kings  fell  into  one  of  the  pits  in  their  flight, 
 and  were  extricated  after  the  pursuit  had  abated ;  or,  that  they  voluntarily  descended 
 into  such  a  pit  to  escape  death,  or  captivity.  "|D3  Tr\T\  Fled  to  the  mountains,  where 
 they  could  elude  pursuit.  It  is  still  a  common  practice  in  the  east,  for  the  mha- 
 bitants  of  towns  and  villages,  to  hasten  for  safety  to  the  mountains,  in  times  of 
 alarm  and  danger. 
 
 12.  DnD3  ^^V  Nini  For  he  then  dwelt  in  Sedom.  It  having  been  related  be- 
 fore, that  Lot  erected  his  tents  in  various  places  of  the  plain,  and  finally  settled  at 
 Sedom,  it  became  necessary  here  to  mention,  that  at  the  period  of  this  war,  he 
 already  dwelt  in  that  town,  and  was  there  taken. 
 
 13.  D"l!3N?  IJ''')  .<Jnd /oW  J6ra?M  of  the  capture  and  plunder  of  his  relative.  This 
 fugitive  probably  gave  that  information  to  Abram,  to  incite  him  to  attack  those  who 
 had  perhaps  plundered  him,  and  forced  him  to  flee  to  save  his  life.  Hiyn  the  Hebrew. 
 This  is  the  first  place  where  we  meet  with  this  epithet.  Abram  was  thus  called, 
 for  two  reasons ;  First,  as  being  the  most  celebrated  descendant  of  the  distinguished 
 
^<\^^  hp^^  ]'V:h^  ^ni^)  ^s^n  7    :  ^^im-hv.  '^g^^?  f-\^p  h'i< 
 
 •■  ■  •        (A  T       .    IT  V  :  T  V  --  ..JT 
 
 Q^:fiV  J?^^  n^lJ^  J7^^  T]^^^,^  ^S^^  ^'^P'i?^  ^h.  8    :  •^t^i^ 
 
 iorj]  ^ypn  D15^<  '^^f■  [?  1?^5T^{<1  to1'p-n^J  inpn  12  :  ^^>"i 
 -nn;i  ^!?2I  nni  ib^  ^n^fl  ^'^^^^k  ^^^;5  '^b^n  i^'ipt^  ^3S^{5 
 
 have  rendered  according  to  Rashi,  Kimchi,  and  Abarbanel,  but  according  to  Aben 
 Ezra,  (who  considers  it  an  infinitive,  as  Dllia  Exod.  vii.  7.)  it  should  be  rendered, 
 the  Chorites  were  smitten  as  ^Aeyascewrfed  Mount  Seir.  pKQ  ^''K  El-paran.  Some 
 translate  this  word,  with  much  appearance  of  reason,  the  Terebinth  or,  according 
 to  others,  the  Oak-grove  of  Paran.  ^''K  signifying  power,  strength,  is,  therefore, 
 applied  to  strong  or  mighty  trees,  as  the  Terebinth  and  Oak.  See  Misrachi  ad  lit., 
 and  our  note  (h)  at  the  end  of  this  Section. 
 
 7.  *p7Dyn  mK'  The  country  of  the  Amalekites.  It  is  necessary  to  conclude 
 with  Rashi,  that  the  territory  which  was  afterwards  so  called,  is  here  alluded  to. 
 For  as  Amalek,  the  patriarch  of  that  tribe,  was  a  grand-son  of  Esau,  (infra  xxxv.  12.) 
 there  could  not,  in  the  time  of  Abram,  be  any  district,  called  the  country  of  the 
 Amalekites,  unless  we  are  inclined  to  adopt  the  supposition  of  Nachmanidcs,  that 
 an  eminent  ruler  among  the  Chorites  existed,  named  Amalek,  and  that  Eliphaz 
 named  his  son  after  him.  nOXH  HK  D31  and  also  the  Emorites.  Although  the 
 confederated  kings  had  only  joined  their  forces  for  the  purpose  of  punishing  the 
 rebels,  it  did  not  prevent  their  attacking  many  other  nations  or  tribes,  plundering 
 them  of  their  cattle  and  moveable  property,  and  carrying  off  the  people  for  slaves. 
 The  wars  we  here  read  of,  were  nothing  more  than  marauding  expeditions,  such  as 
 are  of  common  occurrence  among  the  Arabs  and  Turcomans  in  the  present  day,  and 
 were  similar  to  the  incursions  of  the  Goths,  and  other  barbarians,  in  the  western 
 Roman  empire. 
 
 10.  nOjy  l73'*1  And  fell  therein.  Some  biblical  critics  have,  from  the  expression 
 17Q*1  erroneously  understood  that  these  kings  perished  there ;  and  not  knowing  how  to 
 account  for  the  reappearance  of  the  king  of  Sedom,  and  his  interview  with  Abram, 
 as  related,  (ver.  17.)  have  been  compelled  to  resort  to  the  supposition,  that  it  was 
 
71 
 
 GENESIS    XIV, 
 
 14.  When  Abram  heard  that  his  kinsman  had  been  captured,  he 
 armed  his  trained  servants,  born  in  his  own  house,  three  hundred 
 and  eighteen,  and  pursued  the  invaders  as  far  as  Dan. 
 
 15.  At  night,  he  and  his  servants  divided  themselves  against 
 them,  and  smote  them,  and  pm-sued  them  to  Chobah,  which  is 
 to  the  left  of  Damasek. 
 
 16.  And  he  brought  back  all  the  captured  property,  also  his 
 kinsman  Lot,  and  his  property  he  brought  back,  and  the  women 
 likewise,  and  the  people. 
 
 17.  The  king  of  Sedom  went  out  to  meet  him  (after  his  return 
 from  defeating  Kedorlaomer,  and  the  kings  that  were  -with  him)  in 
 the  valley  Shaveh,  which  is  now  called  Emek-amelech. 
 
 18.  And  Malki-Tsedek  king  of  Shalom  brought  forth  bread  and 
 wine  ;  he  was  a  minister  of  the  most  high  God. 
 
 the  most  ancient  name  of  Jerusalem,  as  appears  from  the  concurrent  testimony  of 
 Josephus  (loo.  cit.),  and  the  Targums  of  Onkelos  and  Jonathan,  who  both  render  our 
 text  by  D?EJ*"l*1''l  XD?JD  King  of  Jerusalem  ;  and  thus  nearly  all  our  Jewish  commen- 
 tators, as  also  Michaelis,  Gesenius,  Tiele,  Tuch,  Von  Bohlen  and  other  modern 
 critics.  Some,  however,  (and  it  is  sui"prising  to  find  Solomon  Dubno  among  the 
 number),  will  have  it,  that  Shalem  is  the  name  of  a  district  in  which  Shechem  and 
 several  other  towns  were  situated ;  because  it  is  said  that  "  Jacob  came  to  Salem,  a 
 city  of  Shechem."  (infra  xxxiii.  18.)  But  this  is  founded  on  an  erroneous  translation 
 of  the  word /S'Aa^em  in  that  text,  as  we  remarked  above.  )*''"l  Dn?  Bread  and  wine. 
 To  refresh  the  men  of  Abram,  also,  as  a  complimentary  present  intended  to  propi- 
 tiate Abram's  alliance  and  friendship,  who  was  now  a  victorious  and  powerful  chief, 
 (compare  infra  Chap,  xxxii.  and  xliii.  11)  |nD  XIHI  He  ivas  a  minister.  The 
 word  |n5  Cohe7i,  in  its  primitive  sense,  signifies  to  serve  or  to  minister,  and  is  ap- 
 plied in  Scripture  as  a  noun,  not  only  to  priests  who  minister  to  the  worship  of  the 
 true  God,  but  also  to  those  who  serve  Idolatry,  as  the  "  Cohen"  (Priest)  of  On,  of 
 Midian,  the  "  Cohanim"  (Priests)  of  Pharaoh,  &c.  (infra  Ixi.  45,  Ixvii.  22,  and 
 Exod.  ii.  16.,  xviii.  1.)  Also  to  officers  ministering  in  civil  aft'airs,  2nd  Sam.  viii.  18, 
 XX.  26,  1st  Kings,  iv.  5,  2nd  Kings  x.  Psalm  ex,  Job  xii.  9,  and  1st  Chronicles  xviii. 
 17,  which  latter  text  determines  the  true  sense  of  the  text  in  Samuel,  first  quoted. 
 See  further  Kimchi  in  Michlol,  rad.  jHS  To  which  we  have  only  to  add  that  the 
 office  of  king  and  high  priest,  as  in  the  present  instance,  was  among  ancient  nations, 
 often  united  in  the  same  person,  jlvy  ?N?  To  the  most  high  God.  Much  has  been 
 written  as  to  the  person  and  office  of  Malkitsedck  (whom  the  Medrash  and  tlie 
 Targum  of  Jonathan  consider  as  identical  with  Shem  the  Son  of  Noach)but  without 
 a  satisfactory  result.  The  following  is  the  most  modern  view  of  the  subject,  "  Nature, 
 or  the  effect  of  the  power  manifested  by  the  great  first  cause  in  the  creation  of  the 
 visible  world,  was  the  object  of  Malkitscdck's  worship,  together  with  that  due  to 
 God  alone.    Either,  that  he  had,  by  his  own  mental  faculties,  like  Abram,  discovered 
 
J  :  T     •     .  .         I      V  T-         A*     T  KT  :       '  J'  T  ;       -        ^  J-    :    •  -  it  :     - 
 
 '  ^Kl'hv...  p^n*.l  15    : 1'^-nj?  fp\y\  mt^o  t:^*?^^  TV.  1^^?^  ''^'^ 
 
 I      -     IT       .  V.   :      •         j:-     -.  T  r-         ......        ^ ^^  T^:r  j  t  :  j- 
 
 -nx  D^i  n^^n  1^513  vn>;  bi^-n?s  D^i  ^Jl.ri-'?^  r\^  :im  le 
 
 J.I  T|.  .  P     .    I.  J""  ^T  T  •.■      :  V.       T       - 
 
 Eber,  (see  x.  21.,  and  our  note  to  that  text,)  and  also,  on  acconnt  of  his  transit  or 
 passage,  (from  iny  to  pass,)  beyond  the  Euphrates.  It  is  probably  owing  to  the 
 first  cause,  that  the  immediate  descendants  of  Abram  called  themselves  Hebrews, 
 and  were  so  called  by  others,  as  a  distinctive  name,  {infra  xxxix.  14.  17.,  xl.  15. 
 xli.  12.,  xliii.  32.)  And  although,  after  the  exile  of  the  ten  tribes,  when  that  of 
 Judah  ( Yekudah}  remained  the  principal  branch  of  Israel,  the  name  Yehudim, 
 (usually  translated  Jews)  was  generally  adopted ;  and  even  used  in  the  Scriptural 
 books  of  Esther,  Ezra,  and  Neheniiah;  yet,  the  ancient  name  (Hebrews)  was  re- 
 tained by  many  of  the  Roman  historians,  and  is  still  in  vogue. 
 
 15.  n?v  DrivJ?  ppIT'l  As  already  remarked  by  Rashi,  it  is  necessary  to  trans- 
 pose the  collocation  of  words  in  this  sentence,  to  render  it  intelligible.  "  At  night 
 he  and  his  servants  divided  themselves  (in  bands,  and  fell)  upon  them,  §c."  And 
 such  is  obviously  the  true  sense  of  the  text.  For  it  appears  most  probable,  that 
 Abram,  whose  force  must  have  been  inferior  to  those  of  the  allied  kings,  should 
 resort  to  a  night  attack  :  when  his  small  band,  by  falling  suddenly  and  simultaneously 
 on  the  enemy,  on  every  side,  could  easily  spread  terror  and  confusion  through  the 
 ranks  of  a  host,  which,  after  a  recent  victory  did  not  expect  any  attack,  and  which, 
 moreover,  was  exhausted  by  the  previous  combat  and  plunder,  and  burdened  with 
 captives  and  spoil.  Josephus  also,  so  understood  the  text.  (Antiq.  book  i.  chap,  x.) 
 We  may  add  in  corroboration,  that  attacks  of  this  kind  are  often  resorted  to  by 
 most  of  the  Arab  tribes,  though  some  consider  them  dishonorable  and  cowardly. 
 We  know  not  whether  it  was  this  consideration  which  moved  Nachmanides  to  ex- 
 plain the  text  in  the  following  manner:  "  Abram  having  attacked  the  enemy,  (by 
 day)  and  routed  them,  pursued  them  as  far  as  Dan ;  and  when,  towards  night,  these 
 fugitives  scattered  themselves  in  various  directions,  to  escape  under  cover  of  the 
 darkness ;  then  Abram  also  divided  his  forces,  and  kept  up  the  pursuit  as  far  as 
 Clioba.  pQ't^l?  bii'O^^  to  the  left  of  Damasek,  i.e.  to  ihenoi-ihthexeoL  The  great 
 distance  of  Damesek  (Damascus)  from  Chebron,  near  which  Abram  dwelt,  (supra 
 xiii.  18.)  renders  it  impossible  that  so  vast  a  territory  could  have  been  traversed  in  a 
 single  night;  it  is  therefore  plain,  that  the  pursuit  of  the  surprised  enemy  must  have 
 Dcen  continued  for  several  days. 
 
 18.  pTi  ''3701  And  MalJci-Tsedek,  S^c.  From  this  text,  and  from  Joshua  xi., 
 where  the  king  of  Salem  is  called  Adoni-Tsedek,  it  appears  that  the  name  or  title  of 
 Tsedek  (righteousness)  was  applied  to  all  the  ancient  kings  of  Salem.  This  latter  was 
 
72 
 
 GENESIS    XIV.,    XV, 
 
 19.  And  he  blessed  him,  and  said.  Blessed  he  Abram  of  the 
 most  high  God,  possessor  of  heaven  and  earth  : 
 
 20.  And  blessed  be  the  most  high  God,  who  hath  dehvercd 
 tliine  enemies  into  thy  power.     He  then  gave  him  tithes  of  all. 
 
 21.  The  king  of  Sedoni  said  unto  Abram,  Give  me  the  persons, 
 and  take  the  goods  to  thyself. 
 
 22.  But  Abram  said  to  the  king  of  Sedom,  I  have  raised  my 
 hand  unto  the  Lord  the  most  high  God,  the  possessor  of  heaven 
 and  earth, 
 
 23.  That  I  will  not  take  from  a  thread,  to  a  shoe-latchet,  that  I 
 will  not  take  aught  that  is  thine,  that  thou  mayest  not  say,  I  have 
 made  Abram  rich : 
 
 24.  Naught  for  me  !  save  that  only  which  the  young  men  have 
 consumed,  and  the  share  of  the  men  that  went  with  me,  Aner, 
 Eshcol,  and  Mamre ;  let  them  take  their  portion. 
 
 Ch.  XV.  1.  Soon  after  these  occurrences  the  word  of  the  Lord 
 came  unto  Abram  in  a  vision,  saying.  Fear  not,  Abram !  I  am  a 
 shield  unto  thee,  thy  reward  shall  be  exceedingly  great. 
 
 another  party,  the  latter  must  restore  the  persons,  hut  is  entitled  to  the  recaptured 
 property  :  but  also  from  the  fact  of  Abram  claiming  the  share  of  his  allies,  not  feel- 
 ing himself  at  liberty  to  dispose  of  property  they  had  acquired  by  the  laws  of  war. 
 But  he  liberally  relinquished  his  own  share,  and  refused  to  enrich  himself  with  what 
 had  been  forcibly  taken,  confident  that  God,  who  had  promised  that  He  would 
 "  bless  him  exceedingly,"  would  liberally  provide  for  all  his  wants. 
 
 23.  DiriD  D^<  From  a  thread.  This  probably  alludes  to  the  cords  or  threads 
 ■with  which  the  hair  was  fastened,  which  at  first  was,  even  as  the  bV-  "I'lIK'  or  the 
 thong  which  fastened  the  sandal  to  the  foot,  made  of  worthless  materials.  Subse- 
 quently, when  these  threads  or  fillet  became  a  head  ornament,  chiefly  worn  by 
 females,  as  appears  from  the  Mishna,  Treatise  Shabbath,  they  were  no  doubt  made 
 of  silk,  or  gold  thread.     (See  Chizkunee  and  Heidenheim  ad  lit.) 
 
 24.  ny?3  From  ?5  naught  and  ny  unto  me  or  for  me  (See  Kimchi  rad.  ^y  and 
 Gesenius  rad.  ?3  and  y?2).  The  same  expression  occurs  again  chap.  Ixi.  16.  The 
 noble  and  generous  conduct  of  Abram  appears  here  in  the  strongest  light.  His  only 
 motive  for  risking  his  life,  and  engaging  in  an  expedition  so  foreign  to  all  his  previous 
 habits,  was  his  desire  to  rescue  his  nephew  Lot ;  that  nephew  who  had  so  recently 
 chosen  the  best  part  of  the  land,  and  left  his  uncle  to  live  as  he  might,  and  on  what 
 he  did  not  think  worthy  his  own  acceptance.  But  it  is  the  property  of  a  great  mind 
 not  only  to  forgive  offences,  but  to  repay  evil  with  good. 
 
 Ch.  XV.  1.  nVxn  Dnmn  inX  soon  after,  (S|C.  Rashi  observes  (from  Bereshith 
 Rabbah),  that  whenever  the  Holy  Scriptures  use  the  term  IPIX  it  is  to  denote  that  the 
 event  about  to  be  related,  took  place  soon  after  the  period  of  the  former  narrative,  but 
 
•l^p  P'^J?  ^^^  ^o:'?^  ^11!!  ^px*i  iinpnnp.  19    :  tv^g  ^x^ 
 
 b1^^-D^^  23  J  p{<)  0^5^-  njp  p-^^jj  S^Jl.  hin^'^j^  n:  ^nbir? 
 D^^j5<,ri  pyn"!  n'%r]  h:?i<  ^m  pn  n.5;'p3  24    ♦  tz)'^5^?-n^< 
 
 ||T.     .  jf.-       V  ••  :    -  J   :    V         ••»'t       a-   •         t.    :  IT  >v   -: 
 
 and  acknowledged  the  necessity  for  the  existence  of  a  first  cause,  but,  unlike  Abrara, 
 had  by  erroneous  associations  misunderstood  the  divine  attributes  of  unity  and  om- 
 nipotence, and  had  worshiped  nature,  the  created  thing,  as  well  as  its  creator.  Or, 
 that  we  must  consider  him  as  the  chief  and  representative  of  a  creed  then  in  vogue 
 in  his  district,  in  which  the  primitive  idea  of  the  true  God  had,  in  the  course  of  time, 
 become  blended  with,  and  corrupted  by,  idolatrous  ideas.  Accordingly  we  find 
 that  he  worships,  and  blesses  Abram  by  the  supreme  El  or  power,  whom  he  knows 
 as  "  the  possessor  of  heaven  and  earth."  Supreme  to,  but  coexistent  with  other 
 Elim  or  divine  powers.  But  Abram,  who  has  pure  and  true  notions  of  the  divine 
 nature,  prefixes  (verse  22)  to  \\'hv  ^^  the  revealed  name  "H  which  implies  the  self- 
 existence,  unity,  and  omnipotence  of  the  divinity,  from  whom  all  powers  in  nature 
 emanate,  and  to  whom  they  are  subject."  ( Phillip ssohn.)  See  also  the  Comm, 
 of  Nachmanides  and  Abarhanel. 
 
 19.  inD"l3M  He  blessed  him.  Samaritan  and  Septuagint  D13X  ON  '|"11''1  "  He 
 blessed  Abram."  Here,  as  in  the  case  of  the  blessings  of  Balaam  (Numbers  xxiv) 
 the  diction  becomes  poetical.  Accordingly  we  here  find  the  word  jJD  instead  of  jDJ 
 a  poetical  expression  which  only  occurs  in  this  text,  in  Hosea  xi.  8,  and  Proverbs  iv.  9. 
 
 20.  73D  "iK^yO  A  tithe  of  all,  as  a  mark  of  thanksgiving  to  God  for  the  obtained 
 victory.  We  find  this  giving  of  a  tithe  subsequently  commanded  in  the  law  on  a 
 similar  occasion,  Numbers  xxxi.  31 .  As  ancient  writers  inform  us,  it  was  customary  to 
 give  part  of  the  spoils  to  the  priests,  for  the  gods.  But  Abram  gave  it  to  Malki-tsedek, 
 who  approximated  most  to  himself  in  the  worship  of  the  true  God.  (Aben  Ezra.) 
 
 21.  DITD  \7'0  IDXM  The  king  of  Sedom.  It  appears  that  this  king,  who  went 
 to  meet  Abram  in  the  valley  Shaveh,  had  followed  him  to  Salem  without  presuming 
 to  ask  aught,  but  on  beholding  the  liberality  of  Abram  towards  Malkitsedek  he  took 
 courage  to  make  his  request.  "I?  Hp  B'lanni  And  take  the  goods  to  thyself.  This 
 proposal  was  no  more  than  what  Abram  was  strictly  entitled  to,  as  appears  not  only 
 from  the  usage  of  Arab  warfare  ;  where,  if  an  enemy  has  spoiled  a  camp,  and  carried 
 away  some  of  the  persons  as  prisoners,  and  the  whole  is  afterwards  recovered  by 
 
73  GENESIS    XV. 
 
 2.  Then  Abram  said,  Lord  God,  what  wilt  thou  give  me,  for 
 I  go  childless,  and  the  steward  of  my  house  is  this  Damascene 
 Eliezer. 
 
 3.  And  Abram  said.  Behold,  to  me  thou  hast  not  granted  issue  : 
 so  that  one  born  in  my  house  shall  be  mine  heir. 
 
 4.  But  behold, — the  word  of  the  Lord  came  unto  him,  saying. 
 This  shall  not  be  thine  heir,  but  he  that  shall  proceed  from  thine 
 own  body  shall  be  thine  heir. 
 
 5.  He  brought  him  forth  outside,  and  said.  Look  now  towards 
 heaven,  and  count  the  stars,  if  thou  be  able  to  number  them  :  And 
 He  said  unto  him,  So  shall  thy  posterity  be. 
 
 6.  And  he  believed  in  the  Lord ;  who  accounted  it  to  him  as 
 righteousness. 
 
 the  prophets.  The  most  remarkable  instances  of  this  figure  occur  in  the  writings  of 
 the  eloquent  Isaiah,  and  of  his  contemporary  Micah,  who  is  very  little,  .if  at  all,  in- 
 ferior to  the  former  in  purity  of  style  and  poetical  sublimity.  (See  Isaiah  v.  7,'  xxiv. 
 16,'^  xxvii.  7,^  Ixi.  3,''  Micah  i  lO.'*  15,"  ii.  6.'')  Another  instance  of  this  figure 
 occurs  infra  Ixix.  19.^  It  is  evidently  impossible  to  preserve  these  alliterations  in 
 any  translation. 
 
 3.  TlIX  {^'IV  Tl'^i  p  One  bor7i  in  my  house  shall  be  my  heir.  Referring  to  our 
 note  on  v.  14  of  the  preceding  chapter,  we  have  to  add,  that  it  is  still  customary  in  the 
 East  for  a  childless  person  to  leave  his  possessions  to  some  favorite  slave.  And  as 
 Lot  continued  to  renounce  the  society  and  friendship  of  Abram,  even  after  he  had 
 been  rescued  by  Abram,  at  his  great  personal  inconvenience  and  risk,  because  Lot 
 still  preferred  to  dwell  among  the  vicious  men  of  Sedom ;  Abram  could  of  course  not 
 think  of  him  as  an  heir  and  worthy  successor. 
 
 4.  nt  ItJ'T'''  S^  literally.  This  shall  not  inherit  thee.  yV^'O  \\ie\s\\y  from  thy  en- 
 trails. The  interior  parts  of  the  human  body  are  generally  described  in  Hebrew  by 
 the  term  D'^VD.  It  may  therefore  here  allude  to  the  spermatic  chords  which  are  in  the 
 interior  of  the  body,  so  that  there  is  no  necessity  for  the  indelicate  allusion  mentioned 
 by  Aben  Ezra.     The  Septuagint  renders  it  aovfrom  thee,  as  if  the  original  had  10D. 
 
 5.  n^inn  inX  NXIM  He  brought  Mm  forth  outside.  Commentators  differ  whether 
 the  occurrence  here  narrated  took  place  in  reality,  or  in  a  vision  only.  Maimonidcs, 
 and  after  him  some  modern  critics,  adopt  the  latter  opinion,  because  it  is  mentioned 
 (verse  12.)  that  the  sun  had  not  yet  gone  down,  and  therefore  the  stars  could  not  be 
 visible.  It  may  be  reasonably  objected  to  this  supposition  of  Maimonidcs,  that  had 
 the  whole  been  only  a  prophetic  vision,  there  could  not  have  been  any  necessity  to 
 have  brought  Abram  outside  of  his  tent ;  for  within  it  he  might  likewise  have  beheld 
 
 bx  '  :  "12S  nnn  nxa  '  :  nn  v^nn  nns  Di<  "insn  inDD  nsosn  '  :  nj3 
 nj  "   :  ic^'psn^  "isy  may'? '   :  ntDsb  ansN  "^    :  rh^h  la^ta''  n"?  ps''D*  is^ton  "■ 
 
 :  2py  Tir  Nini  i^tij'-  nnj 
 
 vol,.    I.  s 
 
'm  p^??-t?i  nny^  ^-^^n  "^i^]  '^'\r\r^'r\f2  nin^  \p^  Dn;i2S 
 
 when  a  long  period  has  intervened,  the  expression  '""HIK  is  used.  "I?  JiD  ^33X  lam 
 a  shield  unto  thee.  Abram,  whose  life  had  hitherto  been  spent  in  quiet  and  pastoral 
 pursuits,  in  teaching  and  in  conferring  kindness  and  benefits  on  mankind,  having 
 been  compelled  to  engage  in  strife,  and  to  resort  to  acts  so  much  opposed  to  his 
 habits  and  inclinations,  was,  no  doubt,  after  the  excitement  of  the  war  had  passed 
 away,  much  disturbed  in  his  mind  when  he  began  to  reflect  on  his  future  destinies. 
 In  the  first  place,  he  was  justly  apprehensive,  that  the  kings,  whom  he  and  his 
 associates  had  only  overcome  by  falling  on  them  at  night,  might  return  and  avenge 
 their  defeat,  either  by  a  nocturnal  surprise,  or  by  an  open  attack  with  a  force  he 
 could  not  resist;  which  would  overwhelm  him  with  his  household  and  associates  in 
 one  common  ruin.  (Compare  infra  xxxiv.  30.)  Secondly,  he  considered,  that  even 
 if  he  were  to  escape  a  violent  death  by  the  enemy's  avenging  sword,  still,  being 
 now  aged,  his  earthly  career  must  naturally  soon  come  to  a  close ;  when  the  result 
 of  his  exertions  during  a  long  life  in  spiritual  as  well  as  in  temporal  matters,  would 
 probably  die  with  him ;  as  he  had  no  son,  to  inherit  his  wealth,  and  to  propagate 
 his  doctrine.  And  although,  he  could  not  but  place  the  firmest  reliance  on  the 
 repeated  assurance  of  the  Lord,  that  he  should  have  posterity,  {supra  xii.  7.,  and 
 xiii.  14.)  still,  as  that  promise  made  many  years  ago,  was  yet  unfulfilled,  when  not 
 only  he,  but  his  wife  also,  were  considerably  advanced  in  years,  he  feared,  lest  he 
 had  committed  some  sin — lest,  his  last  act,  by  which  mariy  of  his  fellow  men  had 
 lost  their  lives,  had  caused  him  to  forfeit  the  benefit  of  the  divine  promise.  So  that, 
 the  assurance  of  the  Almighty,  that  He  would  be  his  shield,  and  protect  him  from 
 every  harm  and  danger,  and  the  renewal  and  confirmation  of  the  promise  of  pos- 
 terity, and  the  possession  of  the  land  of  Canaan,  were  now  particularly  seasonable 
 and  necessary. 
 
 2.  pK'O  the  steward,  ^c.  Many  explanations  have  been  given  of  this  word: 
 modern  philological  researches  have  proved  the  propriety  of  the  rendering  of  the 
 Targums  and  ancient  versions,  who  have  translated  it  house  steward  or  purveyor. 
 (XD31Q  "13  Onkelos  and  Jonathan.)  And  thus  Mendelssohn  and  all  our  modern  Jew- 
 ish translators.  There  is  here  a  Parondmasia  or  similarity  of  sound  in  the  words  pCJ>D 
 Meshek  and  pSJ'DT  Damesek.  This  rhetorical  figure  is  not  unfrequent  in  the  holy 
 writings,  and,  as  Herder  well  remarks,  must  not  be  compared  with  the  mere  play 
 upon  words  and  jingle  of  sounds  used  in  modern  western  languages,  chiefly  in  the 
 lighter  kind  of  compositions ;  but  in  the  Eastern  languages,  particularly  in  the  Hebrew, 
 it  is,  when  well  applied,  a  great  ornament  suited  even  to  the  most  elevated  strains  of 
 
74  GENESIS    XV. 
 
 7.  And  said  unto  him,  I  am  the  Lord  who  brought  thee  out  of 
 Ur  Casdian,  to  give  thee  this  land  to  inherit  it. 
 
 8.  And  he  said.  Lord  God !  whereby  shall  I  know  that  I  shall 
 inherit  it  ? 
 
 9.  Then  He  said  unto  him,  Bring  me  an  heifer  of  three  years 
 old,  a  she-goat  of  three  years  old,  a  ram  of  three  years  old,  a 
 turtle-dove,  and  a  young  pigeon. 
 
 10.  And  he  brought  all  these  unto  him,  he  divided  them  in  the 
 midst,  and  laid  each  piece  opposite  to  the  other  :  but  the  birds  he 
 divided  not. 
 
 11.  Birds  of  prey  came  down  upon  the  carcases,  but  Abram 
 drove  them  away. 
 
 1 2.  And  when  the  sun  was  going  down,  a  deep  sleep  fell  upon 
 Abram ;  and  lo  !  a  great  and  darksome  horror  fell  upon  him. 
 
 13.  And  He  said  unto  Abram,  Know  for  a  surety  that  thy  pos- 
 
 occur  in  Jcr.  xxxiv.  18.,  and  among  profane  writers,  in  the  works  of  Homer,  Plutarch, 
 Curtius,  Valerius  Flaccus,  and  others.  "  The  carcass  of  the  victl.n  having  been 
 divided  lengthwise,  into  two  equal  parts,  they  were  placed  opposite  to  each  other, 
 the  covenanting  parties  (sometimes  whole  armies),  approached  at  the  opposite  ends 
 of  the  passage  thus  formed,  and  meeting  in  the  middle,  took  the  oath."  From  the 
 text  in  Jeremiah,  above  quoted,  it  appears  that  the  signification  of  the  act  was,  that 
 those  who  should  break  that  oath  were  to  be  treated  as  the  divided  victim.  Hence 
 appears  to  be  the  origin  of  the  phrase  n")3  lit.  to  cnt,  in  connexion  with  n^"13  a 
 covenant,  so  frequent  in  the  holy  Scripture,  which,  without  a  knowledge  of  this 
 ancient  custom,  woiild  be  inexplicable. 
 
 11.  V'31  t2''yn  IT'I  Birds  of  prey  catne  down.  According  to  Rashi  and  R.  Levi 
 hen  Ger shorn,  "  this  is  emblematical  of  the  various  attacks  the  posterity  of  Abram 
 should  be  subjected  to  from  ravenous  enemies,  and  that  an  higher  power  would 
 guard  and  protect  them."  It  is  reasonable  to  suppose  that  this  circumstance,  ap- 
 parently accidental  and  unimportant,  would  not  have  been  mentioned  if  it  had  no 
 symbolical  signification. 
 
 12.  nK)''X  njni  Audio!  terror.  When  the  majesty  of  the  Almighty  Spirit  con- 
 descended to  reveal  itself,  or  communicate  with  prophets  and  holy  men,  they  were 
 generally,  overcome  by  awe  and  terror.  A  temporary  suspension  of  their  corporeal 
 faculties,  in  a  greater  or  less  degree,  took  place,  from  which  Moses  the  greatest  of 
 all  prophets  was,  alone,  excepted.  (See  Num.  xii.  6.  7.  8.)  This  feeling  is  described 
 by  various  prophets,  more  particularly  by  Daniel  x.  8.  et  seg.,  and  most  graphically 
 by  Job  iv.  12.  n?"n3  nDKTI  A  great  darkness.  Typical  of  the  slavery  and  afllic- 
 tions  which  Israel  should  suffer  in  a  strange  land.  Darkness  is,  in  Scripture,  the 
 type  of  sorrow;  and  light,  that  of  joy  ;  (Isfiiah  Ix.  19.) 
 
 13.  DniK  13yi  Dlliyi  They  shall  enslave  them,  ^c,  i.  e.  the  inhabitants  of  the 
 land  of  their  sojourn  shall  enslave  and  afflict  thy  posterity.     These  inhabitants  are 
 
■"  •  •  •  •^  )  ••      1  •<•.•     -:  T     :        J- -:         AT    ••  v       v.- 
 
 "^  ynx  nD5  nin::  \:jnK  ipx*i  s    :  ,^;^^^S  ^^.^n  r'^^^n■n^: 
 
 •.      JT  .         A  IT    :      •  :  V  -        p     -.VT   T 
 
 J  vIpjj  n^3j  ri^n^  nnsj^n  n^\s  n^n^  Din^^-Sy  n'^fji  n;b^ini 
 
 "        ■  •"^  ■  iT      ••  /••  •    :  AT   :    -  ^-         jT    ;i  T        vT     ••  :    -    : 
 
 nrh  ih  p.k5  ^5^1!  rm  i  i;-^3  pn  yn;  U'l^^^h  ^^^')  13 
 
 the  Des/o«  of  a  star-bespangled  heaven.  The  most  simple  explanation  seems  to  be 
 that  of  Abarbanel,  who  considers  that  the  vision  mentioned  verse  1  of  this  chapter, 
 came  to  Abram  while  in  his  tent ;  and  when  he  had  been  answered  that  his  own  son 
 should  inherit  him,  he  awoke  from  his  trance,  and  was  impelled  to  go  outside  his 
 tent,  when  the  word  of  the  Lord  came  to  him  a  second  time,  desiring  him  to  "look 
 towards  heaven,  &c."  Moreover,  this  removal  to  the  open  field  was  indispensable, 
 because  the  sacrifices  with  which  the  covenant  was  made  were  to  be  of  real  animals, 
 th«  slaughtering  of  which  could  not  take  place  within  the  tent.  And  as  the  slaying 
 of  these  animals,  and  the  subsequent  vision  and  covenant,  must  have  taken  up  a  con- 
 siderable period  of  time,  the  setting  of  the  sun  mentioned  in  verse  12  must  relate  to 
 the  day  following  the  first  vision,  which,  like  all  the  visions  of  the  patriarchs,  took 
 place  in  the  night  time.  (Comp.  Exodus  vi.  3.  and  Aben  Ezra's  comm.  ad  loc.  and 
 on  Numbers  xii.  6.) 
 
 8.  n^K'T'K  "la  yiK  n^2  whereby  shall  I  know  that  I  shall  inherit  it.  It  was 
 not  on  account  of  any  doubt  Abram  had  of  the  divine  promise,  that  he  asked  this 
 question,  but  because  he  apprehended  that  it  might  have  been  given  conditionally 
 and  was  liable  to  be  revoked  hereafter,  if  the  Canaanites  should  become  penitent 
 and  virtuous,  or,  that  his  posterity  should  prove  wicked  and  unworthy.  (Compare 
 Jeremiah,  xviii.  7.  10.)  Therefore,  he  himibly  asked  for  a  further  assurance,  that 
 the  promise  would  be  realized,  under  any  circumstances ;  nor  was  he  reproved  for 
 having  asked  this  question. 
 
 9.  Vfihy&'Ci  This  word,  according  to  Onkelos,  Rashi,  Nachmanides,  and  Bere- 
 shith  Rabbah,  means  that,  three  of  each  sort  of  the  quadrupeds  here  mentioned, 
 were  to  be  taken  as  sacrifices.  According  to  Jonathan,  and  the  modern  translators, 
 it  signifies,  of  three  years  old.  Kimchi  and  Aben  Ezra  leave  it  undecided.  (See 
 the  ti'^^'W  of  the  former  Rad.  h^^  and  ^^\^).  It  is  remarkable,  that  only  the 
 species  of  cattle  and  birds  here  enumerated,  were  afterwards  selected  as  those  from 
 which  the  sacrifices  were  to  be  brought.  See  Lev.  i.  passim.  ^T13  is  a  young  bird 
 of  the  dove  kind,  and  these  only  were  proper  for  sacrificial  oblation. 
 
 10.  "jini  DniX  "ini*1  He  divided  them  in  the  midst.  This  solemn  form  of  rati- 
 fying a  covenant  was  customary  among  ancient  nations,  and  might  have  been  used  in 
 the  time  of  Abram,  or  was  subsequently  imitated  from  this  transaction.     Examples 
 
75  GENESIS    XV. 
 
 terity  shall  be  a  stranger  in  a  land  not  their  own,  and  they  shall 
 enslave  and  afflict  them  four  hundred  years. 
 
 14.  The  nation,  Jiowever,  whom  they  shall  serve,  I  will  also 
 judge  :  and  afterward  shall  they  go  out  with  great  substance. 
 
 15.  But  thou  shalt  go  to  thy  fathers  in  peace;  thovi  shalt  be 
 buried  in  a  good  old  age. 
 
 16.  And  in  the  fourth  generation  they  shall  return  hither :  for 
 the  iniquity  of  the  Amorites  is  not  complete  until  then. 
 
 17.  When  the  sun  went  down,  and  it  became  dark,  behold ! 
 a  smoking  furnace,  and  a  flame  of  fire  which  passed  between  those 
 pieces. 
 
 liis  virtue  and  faith,  (verse  6.)  And  it  may  be  fairly  inferred  frojn  the  very  fact  of 
 the  Scrix)ture  using  here  an  indirect  aUusion,  instead  of  an  express  declaration  of  the 
 immortality  of  the  soul,  that  this  dogma  was  well  known  and  acknowledged  in  the 
 time  of  Abram,  and  before  him. 
 
 16.  r\^n  131D'^  ''y''2"1  "im  And  in  the  fourth  generation  they  shall^'eturiihither. 
 Commentators  have  endeavoured  by  various  means  to  explain  this  text,  and  to  re- 
 concile it  with  other  parts  of  Scripture,  particularly  with  the  first  and  second  chapters 
 of  the  Chronicles,  where  six  generations  are  enumerated  from  Abram  to  Caleb,  who 
 entered  Canaan.  According  to  Raslii  and  Abarbanel  they  must  not  be  computed 
 from  the  time  of  this  vision  of  Abram,  but  from  the  time  his  posterity  first  became 
 subject  to  Egypt;  as  follows:  Judah,  Perez  and  Chezron  were  slaves  in  Egypt,  and 
 Caleb  the  son  of  Chezron,  the  fourth  generation,  entered  Canaan.  According  to 
 Aben  Ezra,  and  R.  Levi  ben  Gershom,  these  generations  must  be  reckoned, 
 from  the  time  Abram's  posterity  "became  strangers"  in  Egypt,  (Compare  ver. 
 13.  and  Deut.  xxiii.  8.)  and  in  the  following  manner:  Keat(l),  Amram  (2),  and 
 Moses  and  Aaron  (3),  were  strangers  in  Egypt,  and  the  sons  of  the  latter  (the  4th 
 generation),  entered  Canaan.  Nachmanides  explains  it,  to  refer  to  the  fourth 
 generation  of  the  Emoritcs,  (reckoning  from  the  time  of  this  vision,)  whose  crimes 
 would  not  be  complete  until  then ;  others  suppose  the  generations  here  mentioned, 
 to  be  equal  to  a  century  each  (or  400  years),  it  having  that  sense  sometimes  among 
 ancient  authors,  as  appears  from  Ovid  Met.  B.  xii.,  Xenophon,  in  his  treatise  on 
 Equivocal  Numbers,  and  others.  It  must  be  owned,  however,  that  no  one  of  these 
 interpretations  is  entirely  satisfactory.  That  of  Aben  Ezra  appears  to  us  least 
 objectionable.  """lOXn  The  Emorite.  They  are  here  mentioned  as  being  the 
 principal  and  most  powerful  of  the  seven  nations  of  Canaan.  Compare  Amos 
 ii.  9. 
 
 17.  "I3y  X'J{  ivhich  passed,  l^c.  The  flaming  fire  which  appeared  in  the  midst  of 
 the  smoking  furnace,  was  the  symbol  of  the  divine  presence,  ratifying  the  covenant, 
 by  passing  between  the  pieces.  Compare  Exod.  xxiv.  17.,  and  our  note  to  ver.  10. 
 The  reason  why  Abram  did  not  also  pass  between  the  pieces,  was,  because  there 
 was  nothing  in  this  covenant  obligatory  on  hii  side. 
 
^v   -:  ■)  -            :■  s-  :                               i  t  t                 \.    ■•  ^  j-     :  ~          at                j'^'  :  >.  t  -:r 
 
 •<    T  ^T   -   :  IT           j\  :  •          y.    :!••      \j :  i-  :         •   ^  t      |  jt  ^.  -:r 
 
 J   T  »^-    •      :  y  :                                IT                    jT      ■■     :           v)  t    •              at;          )    vv  -; 
 
 T   T  V  V     -  -:•   :i-                                   TI--          ^-         V  v:  IT        )  >":         j- t             i           s-  ta" 
 
 Dnr^n  rs  liv  im  ^k  ysh)  m  i)hr\  r\ir\)  n^n  ntoSj^i 
 
 ^t:    -       I    !,••  -  I*!-  jv    -:  ••  J- -    :      I  t  't  <  -  ••   •   :  at  t  v.t   t  «:r 
 
 liere  understood  as  the  nominative  of  the  verb,  ^3t^'  DINO  J?2"IS  Fottr  Mmdred 
 years.  The  exphxnation  of  this  text,  which  has  caused  so  great  a  variety  of  opinions 
 among  commentators,  Ave  reserve  to  its  proper  place ;  Exod.  xii.  39.  The  various 
 suppositions  as  to  the  cause  of  the  divine  decree  which  doomed  the  posterity  of 
 Abram  to  slavery  in  a  strange  country,  and  for  so  long  a  period,  we  shall  examine 
 in  the  first  chapter  of  Exodus. 
 
 15.  DlVj^n  ITinK  ^X  N3n  ^n^?1  But  as  for  thee— thou  shall  go  to  thy  fathers 
 in  peace.  Although  the  immortality  of  the  soul,  that  great  dogma  of  our  sacred 
 faith,  is  not  stated  in  direct  terms  in  the  holy  law,  yet,  it  is  clearly  alluded  to 
 in  many  parts,  (as  we  shall  hereafter  have  frequent  occasion  to  show,)  and  may 
 thence  be  proved  by  fair  inference,  and  deduction  strictly  logical.  That  our  text 
 evidently  alludes  to  a  future  state,  and  that  the  blessings  and  rewards  therein 
 promised  to  Abram,  are  not  limited  to  those  of  a  temporal  nature,  appears  from  the 
 phrase  here  used  :  Thou  shalt  go  to  thy  fathers,  §c. ;  which  necessarily  presupposes 
 the  fact  of  a  continuance  of  existence  after  death,  in  respect  both  to  Abram  and  his 
 ancestors.  Nor  can  the  supposition  be  admitted  that  it  was  here  merely  intended 
 to  express,  that  Abram  should  be  buried  with,  or  near  his  ancestors;  fortworeasons  : 
 First,  because  the  body,  after  the  separation  of  the  spirit  which  animated  it,  becomes 
 an  insensible  mass  of  clay,  and  "returns  to  the  dust  from  whence  it  was  taken;" 
 therefore,  if  there  is  no  ulterior  state  of  existence,  of  what  consequence  could  it  have 
 been  to  Abram — What  "  great  reward"  could  it  have  proved  to  him  to  be  here  fore- 
 told, that  the  dissolution  of  his  body  to  its  primeval  elements  should  take  place  in 
 Mesopotamia,  near  his  ancestors,  or  elsewhere  ?  Secondly,  because  we  know  that 
 Abram  was  not  buried  near  his  ancestors,  but  far  away  from  them  and  from  his  native 
 country,  in  Canaan  the  land  of  his  inheritance.  And,  indeed,  Abram  was  so  little 
 desirous  of  being  buried  near  his  ancestors,  that  he  took  especial  care  and  much 
 trouble  to  avoid  it,  by  purchasing  a  burial  place  for  his  wife  and  himself  at  Che- 
 bron  in  Canaan.  (Infra  chap,  xxiii.)  Neither  can  we  suppose  that  the  Almighty 
 here  only  intended  to  inform  Abram  that  he  should  die  in  peace,  and  that  the  troubles 
 predicted  in  the  two  preceding  verses,  should  not  take  place  in  his  days  ;  for  if  so,  it 
 would,  as  in  the  analogous  case  of  Hezekiah,  have  sufficed  to  say  m?3n  D"l?t^3 
 "  Thou  shalt  die  in  peace"  which  would  have  been  more  explicit  than  the  periphrase 
 "  Thou  shalt  go  unto  thy  father's  in  peace,  §c."  But  the  Scripture  takes  especial 
 care  to  distinguish  and  to  separate  the  mention  of  the  "  burial  in  a  good  old  age" 
 from  the  additional  assurance  that  he  should  "  go  to  his  ancestors  in  peace  "  (viz.  to 
 his  pious  ancestors,  Hebel,  Chanoch,  Shet,  Noach,  &c.)  Which  proves  that  the 
 continuance  of  existence  in  happiness,  after  death,  was  here  promised  to  Abram  for 
 
76  GENESIS    XV.,    XVI. 
 
 18.  On  that  day  the  Lord  made  a  covenant  with  Abram,  saying. 
 Unto  thy  seed  have  I  given  this  land,  from  the  river  of  Mitsraim, 
 unto  the  great  river,  the  river  Ph'rat. 
 
 19.  The  Kenites,  the  Kenizites,  and  the  Kadmonites. 
 
 20.  The  Chittites,  the  Perizites,  and  the  Rephaim. 
 
 21.  The  Amorites,  the  Canaanites,  the  Gii-gashites,  and  the 
 Yebusites. 
 
 Ch.  XVI.  1.  Sarai,  Abram's  wife,  bare  him  no  childi-en:  and 
 as  she  had  a  Mitsrite  handmaid,  whose  name  teas  Hagar : 
 
 2.  Sarai  said  unto  Abram,  Behold  now,  the  Lord  hath  restrained 
 me  from  bearing :  go  in  now  unto  my  maid ;  perhaps  I  may  ob- 
 tain children  by  her  means.  Abram  hearkened  to  the  voice  of 
 Sarai. 
 
 3.  Then  Sarai,  Abram's  wife,  took  Hagar,  her  Mitsrite  maid,  (at 
 
 plant  her  in  her  husband's  aflFections,  and  render  her  exceedingly  uncomfortable, 
 degraded,  and  dependent.  She,  therefore,  wisely  proposed  to  Abram,  a  dark  Egyp- 
 tian, her  own  slave,  who  would  still  be  under  her  control ;  and  herspjf  would  thus, 
 as  hitherto,  remain  the  sole  mistress  of  Abram's  household.  "Ijn  Hagar.  Some  de- 
 rive this  name  from  the  Arabic,  Hegira,  which  signifies  flight;  it  is  most  probably 
 an  Egyptian  name,  which  has  not  hitherto  been  explained. 
 
 2.  nJOO  nj3X  I  shall  have  children  hy  her  means,  literally,  I  shall  he  built  up, 
 from  (or  through)  her.  Children  are  called  D'':2  in  Hebrew,  from  the  root  n32 
 to  build,  as  being  the  fabric  of  both  parents,  and,  as  continuing  the  fabric  of  their  family 
 and  of  the  human  race  generally,  which  is  constantly  repaired  and  built  up  as  it 
 were  by  a  continuous  succession  of  generations  ;  hence  the  expression  used  in  one 
 of  the  anciently  composed  seven  blessings  which  form  the  Jewish  Marriage  Cere- 
 mony.* The  same  phrase  occurs  again  in  Scripture,  in  Deuteronomy  xxv.  9**  and 
 Ruth  iv.  11. II  In  the  present  instance,  Sarai  intended,  that  her  house  or  family 
 should  be  built  and  continued  by  means  of  her  own  slave ;  which,  as  we  before 
 observed,  was  considered  as  if  the  child  did  virtually  belong  to  herself.  D"13X  VDB'M 
 Abram  hearkened,  i.  e.  consented  to  satisfy  Sarai.  For  although  Abram  ardently 
 wished  for  offspring,  it  does  not  appear  that  he  either  desired  or  expected  it  from  any 
 other  woman  but  his  wife  Sarai.  The  connection  with  Hagar  was  evidently  forced 
 upon  him,  and  throughout  the  whole  of  this  transaction  Abram  appears  only  as  a 
 passive  agent. 
 
 3.  ^"IK'  npni  Sarai  took,  §c.  Although  Abram  had  given  his  reluctant  consent 
 to  an  union  with  Hagar,  he  delayed  so  much  to  carry  it  into  effect  that  Sarai  was 
 compelled  to  take  Hagar  and  bring  her  to  him  for  that  purpose.  {Nachmanides.) 
 D^JK'  'ItJ'J?  Ypt^     At  the  end  of  ten  years.  Thisperiodof  ten  years  has  been  fixed  upon 
 
 *  iy  '''ly  )"'33  "I3D0  1?  ppnni  And  prepared  of  him  (m^-n)  an  everlasting  fabric. 
 See  note  (1 )  page  51  of  De  Sola's  "  The  Blessings"  on  this  passage. 
 
•TtynTS  ^bi6  nns  d"ii«-n5:?  nin-.  nn^  «nn  di*5  ^^    *  n^^!? 
 :  nnrnn;i  Si^ri  nn^n-ny.  Dn.p  ^np  nx-iri  p.Niri"^^  ''^^^ 
 
 -m)  ^^|n;.ri--nxi  ^ij;i5n--nNii.  nbxn-nx^  21    ♦  D'•^*S1^-n^^1 
 ^b^i;;.y|i)D  nnnsK^  nnv^n  yin-m  Djnx  hk^j:?  i  nb  njijni  3 
 
 18.  D''1V?3  nnj  The  river  of  Egypt.  This  is  not  the  Nile ;  for  that  is  always 
 called  "llt^''  in  Scripture,  and  not  "in3,  and  the  possession  of  the  Israelites  never 
 extended  thus  far :  but  a  small  river  or  brook,  Avhich  flows  between  Egypt  and 
 Palestine,  and  formed  its  southern  boundary,  is  here  meant.    Compare  Josh.  xv.  47. 
 
 19.  IDI  '^^pT\  nt<  The  Kenites,  ^c.  Seven  only  of  the  ten  nations  mentioned  in 
 this  and  in  the  following  text,  were  subsequently  subjugated  by  the  Israelites.  Rashi, 
 from  an  ancient  Medrash,  supposes  the  three  first  mentioned,  to  be  identical  with 
 Edom,  Ammon,  and  Moab,  and  that  the  country  occupied  by  them  is  eventually 
 to  be  possessed  by  the  Israelites  at  their  future  restoration,  iu  addition  to  that  of 
 the  other  seven  nations.  The  more  probable  opinion  of  Aben  Ezra  is,  that  the 
 nations  mentioned  in  this,  as  well  as  those  enumerated  in  the  following  verses,  are 
 descendants  of  Canaan,  who  had  eleven  sons.     Sttpra  x.  15.  et  seq. 
 
 20.  D''XQ"in  nSI  And  the  Rephaim.  This  is  the  land  of  Og,  which  was  thus 
 called.    (Deut.  iii.  13.)    RasM. 
 
 Ch.  XVI.  1.  1^  m^''  X?  Bare  him  no  children.  Sterility  was  anciently  con- 
 sidered by  married  females,  as  a  great  source  of  afiiiction ;  but  to  be  the  mother  of 
 many  children,  was  a  great  honor  and  blessing.  The  histories  of  Sarai,  Rebecca, 
 Rachel,  and  Leah,  abundantly  prove  this.  An  additional  motive  for  Sarai's  grief 
 may  be  found  in  the  fact,  that  although  a  promise  was  made  to  Abram,  that  his 
 own  son  should  be  his  heir,  and  that  his  posterity  should  become  a  great  nation, 
 none  was  made  to  Sarai,  that  this  should  be  effected  by  her  means  :  and  therefore, 
 as  at  her  age,  she  despaired  of  having  any  child  herself,  she  at  last,  according  to  the 
 custom  of  her  country  and  time,  gave  to  Abram  her  own  favorite  slave,  whom  she 
 had  acquired,  or  who  had  been  presented  to  her  during  her  stay  in  Egypt ;  so  that  she 
 might  still  call  her  own,  any  child  that  might  result  from  such  connexion.  A 
 similar  custom  is  still  said  to  exist  among  the  modern,  and  has  long  existed  among 
 the  ancient,  Indians ;  viz.  that  females,  when  they  prove  sterile,  permit  their  hus- 
 band to  contract  a  second  marriage,  on  condition,  that  the  first  cliild  shall  belong 
 to  them.  Probably  Sarai  also  feared,  that  Abram,  in  order  to  obtain  posterity, 
 would  marry  a  young  and  fair  woman,  who  entering  the  house  as  wife  and  mistress, 
 might,  with  these  advantages,  (and  particularly  if  she  became  a  mother,)  soon  sup- 
 
77  GENESIS    XVI. 
 
 the  end  of  ten  years,  Abram  had  dT\"elt  in  the  land  of  Canaan,)  and 
 gave  her  to  her  husband  Abram  to  be  his  wife. 
 
 4.  He  went  in  unto  Hagar,  and  she  conceived  :  And  when  she 
 saw  she  had  conceived,  her  mistress  was  despised  in  her  eyes. 
 
 5.  Then  Sarai  said  unto  Abram,  My  wrong  is  through  thee :  I 
 have  given  my  maid  into  thy  bosom ;  and  when  she  saw  she  had 
 conceived,  I  was  despised  in  her  eyes :  May  the  Lord  judge  be- 
 tween me  and  thee  ! 
 
 6.  Abram  said  unto  Sarai,  Behold,  thy  maid  is  in  thy  power; 
 do  with  her  as  it  seems  good  in  thine  eyes.  Then  Sarai  aiEicted 
 her,  and  she  fled  from  her  presence. 
 
 7.  An  ancrel  of  the  Lord  found  her  near  a  fountain  of  water 
 
 D 
 
 in  the  wilderness,  near  the  fountain  on  the  road  to  Shur. 
 
 8.  He  said,  Hagar  !  Sarai's  bondwoman,  whence  camest  thou  ? 
 and  whither  art  thou  going?  And  she  said,  I  flee  from  the  pre- 
 sence of  my  mistress  Sarai. 
 
 behaviour  and  ungrateful  conduct  towards  her  mistress,  ■which  merited  some  correc- 
 tion. And  from  his  knowledge  of  Sarai's  character  he  felt  certain  that  she  Avould  con- 
 fine the  reproof  of  her  favorite  servant  within  proper  bounds. 
 
 7.  "n  lah^  n&{VD''1  A71  angel  of  the  Lord,  §c.  Though  the  word  "ji^TO  signi- 
 fying an  agent,  minister  or  messenger,  is  used  in  Scripture  to  describe  a  human, 
 as  well  as  a  superhuman  agent ;  and  although  this  term  is  sometimes  applied  to 
 prophets,  as  in  Numbers  xx.  16.,  (where  Moses  is  alluded  to)  and  in  Judges  ii.  1. 
 and  Haggai  i.  13.,  where,  even  as  here,  the  expression  "T\  ^X70  occurs ;  yet,  we 
 cannot  concur  with  the  opinions  of  Maimonides,  and  R.  Levi  ben  Gershom,  who 
 assert  that  it  was  a  t<''2J  or  prophet,  who  spoke  to  Hagar.  Because  the  expres- 
 sions Ave  rind  in  the  following  texts,  ver.  13.  and  14.,  are  only  applicable  to  an 
 impersonate  agent  or  minister  of  the  divine  will,  such  as  we  call  Angel.  nj<^JD''1 
 i7e/oM72dAer,i.  e.  appeared  to  her.  "121JD3  in  the  desert.  Hagar'sintention  was  to 
 return  to  her  native  country,  Egypt ;  she  therefore  fled  from  Chebron,  in  a  south-western 
 direction,  to  the  Desert  which  divides  Palestine  from  Egypt,  and  which  is  still  the 
 common  caravan  road  between  these  two  countries.  There  also  Hagar's  posterity 
 dwelt  (infra  xxv.  18.).  IISJ'  "I"l'^3  on  the  road  to  Shur.  That  Shur  is  a  place  on 
 the  road  to  Egypt,  appears  from  the  last  quoted  text,  and  from  1  Sam.  xv.  7. 
 
 8.  '•"lE^  nnSti'  "Ijn  Hagar !  Sarai's  bondivoman.  As  it  was  the  angel's  intention 
 to  remind  Hagar  of  her  duty,  he  does  not  address  her  as  Abram's  wife.  nX3  HTD  ^N 
 Whence  earnest  thou  ?  ^c.  Although  the  angel  was  well  aware  of  the  flight  and  in- 
 tentions of  Hagar,  he  commences  his  conversation  in  a  manner  similar  to  that  of 
 human  beings,  in  order  that  she  might  not,  through  fright,  lose  her  self  possession. 
 And  thus  we  flnd,  that  even  when  divine  omniscience  itself,  held  more  imme- 
 diate communion  with  man,  the  same  mode  of  interrogation  is  adopted,  doubtless 
 for  the  same  purpose;  as  in  the  case  of  Adam,  Cain,  &c. ;  supra  iii.  9.  iv.  9. 
 
 VOL.    I.  T 
 
h  ne^\s  ^^^^h  ^p^  t^i^il  I5?p5  n«?  ^^^^  ^W^  ^'W 
 
 *rin^  6:><  ^'bv.  'D^n  D1?i^"^^<  '!^^  ^m\  5  j  n^yj^a 
 *j^3  mn^  tDSS^'^  n^i^p  S'^^*"'  nnnn  ^5  knrn  *r||Tn!i  '^nnstr 
 
 V-      IT  •      :  •  :         J-  T  ••  :    •  •-•  -  •/,■•      ••  t  jt  :  vt  /v    ■        i-         }-  t 
 
 to  render  it  obligatory  on  a  Jewish  husband  to  marry  a  second  wife,  should  the  first 
 have  proved  barren.  (Talmud  Treatise  Yebamoth,  p.  64.)  This  law  is  still  acted 
 upon  in  Africa  and  other  coxmtries  where  polygamy  is  allowed.  Abram  was  eighty- 
 five  and  Sarai  seventy-five  years  old,  when  the  former  married  Hagar. 
 
 4.  n''J''y2  nm23  ?pni  A)id.  ker  mistress  was  despised  in  her  eyes.  Hagar  forgot 
 that  she  was  still  a  slave,  and  behaved  in  a  presumptuous,  ungrateful,  and  disrespect- 
 ful manner  towards  her  mistress  Sarai,  A  woman  who  is  a  mother  is  more  respected 
 in  the  East  than  one  who  is  barren,  who  is  often  looked  upon  with  disdain  by 
 the  former,  particularly  when  both  are  married  to  the  same  husband. 
 
 5.  "1  vJ?  ''D^Dn  My  wrong  is  through  thee,  i.e.  'I  subjected  myself  to  it  for  thy  sake, 
 and  not  for  my  own ;  and  my  present  sufi'erings  are  owing  to  thy  neglect.  I  have 
 abstained  from  punishing  her  (as  I  had  a  right  to  do)  in  deference  to  thee,  since  she 
 is  now  thy  wife,  and  thou  hast  encouraged  her  insolence  towards  me  by  not  correct- 
 ing her.'  It  is  very  likely  Sarai  feared,  that  as  the  presumption  of  her  slave  could  only 
 arise  from  the  fact  of  her  being  about  to  present  Abram  with  the  much  desired  heir, 
 this  circumstance  had  now  rendered  Hagar  so  dear  and  valuable  to  him,  that  he 
 had  become  indifi'erent  to  his  first  wife,  and  to  the  sacrifice  she  had  made  for  him. 
 
 6.  IT'S  ']nnSK^  nin  Behold  thy  bond  woman  is  in  thy  power,  i.  e.  '  She  is  still 
 thy  slave,  bound  to  respect  and  obey  thee,  and  shall  not,  on  account  of  her  pregnancy, 
 be  unduly  favored  by  me.'  '•"IS^  n^jyni  Then  Sarai  afflicted  her.  "  Our  mother 
 Sarai"  (says  Nachmanides)  "  sinned  greatly  in  so  doing,  as  also  Abram  who  permitted 
 it;  and  God,  the  Protector  of  the  oppressed  and  afilicted,  granted  Hagar  a  son  who 
 became  the  ancestor  of  a  ferocious  race,  that,  in  their  turn,  did  often  afflict  the  posterity 
 of  Abram  and  Sarai."  Abarbanel  and  other  commentators,  however,  affirm  that 
 Sarai's  intention  was  not  vindictive,  but  that  she  used  a  little  salutary  harshness, 
 for  the  sole  purpose  of  correcting  Hagar  and  bringing  her  back  to  proper  behaviour; 
 and  as  Dr.  Geddes  properly  remarks,  "  Abram  had,  according  to  Eastern  customs, 
 no  right  to  control  his  wife  with  regard  to  her  own  slave,  and  few  women  would  have 
 borne  the  insolence  of  Hagar."  T'^'iyn  310."!  rh  ^^J?  Do  with  her  as  it  pleaseth 
 thee.  This  expression  was  not  prompted  by  any  indifference  on  the  part  of  Abram 
 towards   Hagar  who  was  now  pregnant  by  him,  but  he  was  convinced  of  her  ill 
 
78  GENESIS    XVI. 
 
 9.  The  angel  of  the  Lord  said  then  unto  her.  Return  to  thy 
 mistress,  and  submit  thyself  under  her  power. 
 
 10.  And  the  angel  of  the  Lord  said  unto  her,  I  vnll  greatly 
 multiply  thy  seed,  so  that  it  shall  not  be  numbered  for  multitude. 
 
 11.  And  the  angel  of  the  Lord  said  farther  unto  her.  Behold, 
 thou  art  with  child,  and  shalt  bear  a  son,  and  shalt  call  his  name 
 Yishmael ;  because  the  Lord  hath  heard  thy  afflction. 
 
 12.  But  he  shall  be  a  wild  man ;  his  hand  will  be  against  every 
 man,  and  every  man's  hand  against  liim  :  and  in  the  presence  of 
 all  his  brethren  shall  he  dwell. 
 
 13.  And  she  called  the  name  of  the  Lord  that  spake  unto  her. 
 Thou  art  a  God,  visible  unto  me :  for  she  said,  did  I  see  here 
 aught  after  Him  who  saw  me  ? 
 
 desert  patrimony,  they  are  not  insensible  to  some  of  the  advantages  which  have 
 been  withheld  from  them  ;  and  they  think  it  but  fair  and  reasonable  that  they  should 
 obtain,  by  violence,  a  share  in  the  wealth  and  fertility  of  the  world.  Hence  plunder 
 forms  their  principal  occupation,  and  takes  the  chief  place  in  their  thoughts ;  and 
 their  aggressions  upon  settled  districts,  upon  travellers,  and  even  upon  other  tribes 
 of  their  own  people,  are  undertaken  and  prosecuted  with  a  feeling  that  they  have  a 
 right  to  what  they  seek,  and  therefore  without  the  least  sense  of  guilt  or  degradation." 
 pK^i  VnS  72  ^32  ?yi  And  in  the  presence  of  all  his  brethren  shall  he  dwell.  Al- 
 though the  hand  of  every  man  shall  be  against  him  he  shall  nevertheless  be  able  to 
 maintain  himself  against  all,  and  assert  his  independence  in  the  face  of  every  nation. 
 And  also  this  part  of  the  prediction,  has,  even  as  the  preceding,  been  most  won- 
 derfully verified.  For  "  Of  all  the  people  on  the  face  of  the  earth,  the  Arabs  alone 
 continue  in  the  possession  of  their  original  country,  and  have  never  been  conquered 
 by  any  nation  whatever,  though  they  have  been  in  the  neighbourhood  of  all  the 
 great  Monarchies,  the  Babylonian,  Persian,  Grecian,  and  Roman  ;  all  of  whom  had 
 wars  with  them,  and  have  vainly  attempted  their  subjugation,  as  the  Turks  have 
 since." 
 
 13.  V'31  "n  DC  Xipni  And  she  called  the  name  of  the  Lord,  ^c.  It  would 
 greatly  exceed  our  limits,  to  state  the  numerous  versions  and  interpretations,  with 
 which  ancient  and  modern  critics  and  translators,  have  endeavoured  to  elucidate 
 this  text;  which,  it  must  be  owned,  is  one  of  the  most  diflicult  and  obscure.  We 
 must  limit  ourselves  to  the  justification  of  our  own  translation,  which  is  based  on 
 that  of  Johlson,  and  which,  as  the  most  natural,  we  have  preferred  and  given.  It 
 must  be  borne  in  mind,  that  the  angel  appeared  to  Hagar  in  the  form  of  a  man,  and 
 commenced  his  conversation  like  one.  He  then  proceeded  to  direct  her,  to  return  to 
 her  mistress,  prognosticating  also  future  events,  important  to  herself  and  her  offspring ; 
 and,  while  she  was  yet  in  a  state  of  doubt  and  amazement,  he  suddenly  disappeared 
 from  her  sight,  without  leaving  the  least  trace.  She,  therefore,  felt  at  once  con- 
 vinced, that  he  whom  she  had  seen  was  an  angel,  and  not  a  man  ;  for  in  the  latter 
 case,  she  would  have  continued  to  see  him  for  some  time  after  he  had  left  her,  until 
 
J    :        \^"   :-  :•  vv    :  -  jt      ;-  t      :         ( j-  :    -  t  •.-•«-  t      ivt 
 
 Ia"        :     :j-     :  vt  t  |^t  •  t       :         |  j-  :     -  t  v        ^  -  ,  ••  v   t  • 
 
 i<n|  n^n;  i^)r\)  12    :  ^;:?5;-':?n  njn^  VW'7  ^^VW^^^  ^^^pl 
 
 ,t|:    •   -  I  i     :     •  VT    V  T        y  :  '^-  :         a  ».  ^   .  jt  t   t 
 
 ^n\^<i  bSn  D:in  nn!:«  "3  ^^^n  hi^  r\m  r\'%  nn'in  hin^-Dts^ 
 
 •      v    T        3  -:        >-  -:  T  :   jt         j-        /,■   t.  r-  vt  t    :    ■■         i  t     ;        I'- 
 
 ll. ^XyOtJ''  Yismangel,  from  JJIOK'  Shamang,  to  hear,  and  7S  El,  God.  And 
 although  it  is  said  hereafter,  ver.  15.,  that  Abram,  and  not  Hagar,  called  him  so,  this 
 ■was,  no  doubt,  owing  to  the  fact  of  Hagar  having  related  her  interview  with  the 
 angel  to  Abram,  that  he  named  him  thus.  "|^jy  S?  "7\  JJOB'  ^3  For  the  Lord  has 
 heard  thy  affliction.  Hagar  had  now  probably  repented,  and  was  in  great  anxiety 
 and  mental  distress. 
 
 12.  mS  K"I3  a  wild  man,  or  as  an  adjective,  like  DIK  ?''D3  (Prov.  xxi.20.),  a 
 wild  ass  of  a  man ;  (as  we  say,  a  bearish  man,)  i.  e.  he  shall  be  wild  and  un- 
 tameable  as  the  wild  ass.  This  prediction  was  literally  fulfilled,  both  with  respect 
 to  Jshmael  (infra  xxi.  20.)  and  to  his  posterity.  We  have  here,  in  very  few  words, 
 an  admirable  and  most  faithful  description  of  the  habits  and  mode  of  life  which 
 have  distinguished  the  Bedouin,  and  other  Arab  tribes,  his  descendants,  through 
 so  many  ages.  "  We  have  seen  something  of  Arabs  and  their  life,"  (says  the 
 author  of  the  valuable  Illustrated  Commentary  upon  the  Holy  Bible,)  "  and  have 
 always  thought  the  word  wild,  to  be  precisely  that  by  which  we  should  choose 
 to  characterise  them.  Their  chosen  dwelling-place  is  the  inhospitable  Desert, 
 •which  offers  no  attractions  to  any  other  eyes  but  theirs ;  but  which  is  all  the 
 dearer  to  them  for  that  very  desolation ;  inasmuch  as  it  secures  to  them  that 
 independence  and  unfettered  liberty  of  action,  which  constitute  the  charm  of 
 their  existence;  and  which  render  the  minute  boundaries  and  demarcations  of 
 settled  districts,  and  the  restraints  and  limitations  of  towns  and  cities,  perfectly 
 hateful  in  their  sight.  The  simplicity  of  their  tented  habitations,  their  dress  and 
 their  diet,  which  form  so  perfect  a  picture  of  primitive  usages,  as  described  by  the 
 sacred  writers,  we  can  also  characterise  by  no  more  fitting  epithet  than  wild."  We 
 have  only  to  compare  the  above  with  the  habits  of  the  ^<'^D  or  wild  ass,  as  they  are 
 described  in  various  parts  of  the  holy  writings,  (Job  xxiv.  5.  and  xxxix.  5.,  Ps. 
 civ.  11 .,  Jer.  ii.  24.,  Hosea  viii.  9.)  to  admire  the  aptitude  of  the  simile.  Parkhurst 
 with  much  ingenuity,  derives  the  words  /era,  signifying  in  Latin  a  wild  beast,  and 
 the  English,  free,  from  the  Hebrew  noun  N"ID  pera  or  fera.  13  ?3  T'l  ?22  IT" 
 His  hand  shall  be  against  all,  ^c.  That  such  was  the  character  of  Ishmael  himself, 
 is  proved  in  the  Medrash,  and  by  Rashi,  from  the  text.  Gen.  xxi.  21.  And  with 
 respect  to  his  descendants  to  whom  this  prediction  equally  applies ;  "  There  is 
 indeed  no  people  to  whom  this  attaches  with  greater  truth  than  to  the  Arabs ;  for 
 there  is  none  to  whom  aggression  on  all  the  world  has  so  remarkably  become  a  con- 
 dition of  existence.   Enjoying,  as  they  do,  the  freedom  and  desolate  grandeur  of  their 
 
79 
 
 GENESIS    XVI.,   XVII. 
 
 14.  Wherefore  the  well  was  called  Beer-lachai-roi ;  behold,  it  is 
 between  Kadesh  and  Bared. 
 
 15.  Hagar  bare  Abram  a  son  :  and  Abram  called  his  son's  name, 
 which  Hagar  bare,  Yishmael. 
 
 16.  Now  Abram  ivas  eighty  and  six  years  old,  when  Hagar  bare 
 Yishmael  to  Abram. 
 
 Ch.  XVII.  1.  AVhen  Abram  was  ninety  and  nine  years  old, 
 the  Lord  appeared  to  Abram,  and  said  unto  him,  I  am  the  Almighty 
 God ;  walk  before  me,  and  be  thou  perfect. 
 
 2.  And  I  will  appoint  my  covenant  between  me  and  thee,  and 
 will  multiply  thee  exceedingly. 
 
 3.  Abram  then  fell  on  his  face :  and  God  spake  unto  him,  saying, 
 
 4.  I  am  He !  Behold !  my  covenant  is  with  thee,  and  thou 
 slialt  become  the  father  of  many  nations. 
 
 5.  Neither  shall  thy  name  any  more  be  called  Abram ;  but  thy 
 name  shall  henceforth  be  Abraham ;  for  a  father  of  many  nations 
 have  I  appointed  thee. 
 
 a  perfect  and  undivided  trust,  without  considering  probabilities.  The  meaning  of  this 
 text  is  fully  illustrated  in  an  analogous  passage,  Deuteronomy  xviii.  13.  14.  Conip. 
 also  Psalm  cxix.  80.     The  Septuagint  renders  D''Dn  by  afiefiinos,  upright. 
 
 2.  *n'''13  njnXI  I  wUl  appoint  my  covenant.  Of  Circumcision,  as  appears  from 
 the  sequel,  vv.   10,  11. 
 
 3.  V3Q  ?y  D13K  ?"IS''1  Abram  then  fell  on  his  face.  He  prostrated  himself  so 
 low  that  his  face  touched  the  ground,  in  order  to  offer  his  humble  and  grateful  ac- 
 knowledgement of  the  divine  promise.  This  mode  of  prostration  is  yet  used  in  the 
 East  to  denote  extreme  respect. 
 
 5.  Dn"l2X  "l?OCi^  nTTl  Thy  name  shall  henceforth  be  Abraham.  The  first  name 
 D13K  Ab-ram,  signifies  an  exalted  father,  and  was  probably  given  to  Abram  at  his 
 birth,  by  his  father  Terach,  as  an  auspicious  prognostication  or  wish  that  he  might 
 become  an  exalted  chief  or  Emir  in  his  native  country.  The  second  name  DDISX 
 Ab-raham  has  a  more  extended  import,  viz.  the  father  of  a  multitude  of  nations,  and 
 the  reason  for  this  change  is  assigned  in  the  latter  part  of  the  text,  because  a  father 
 of  many  nations,  §c.  There  is  however  some  real  difficulty  in  this  explanation, 
 plausible  as  it  appears,  because  there  is  no  root  DH")  in  Hebrew,  the  signification  of 
 which  is  at  all  analogous  with  multitude.  Some  have  therefore  sought  it  in  the  Arabic 
 word  Dm  which  bears  this  signification.  (See  Tuch's  Kommentar  iiber  die  Genesis, 
 p.  346,  and  Gesenius  Worterbuch,  adrad.  ")3X)  It  was  an  ancient  custom  to  change 
 the  name  of  individuals  on  their  promotion.  Holy  writ  aff'ords  us  the  further  in- 
 stances of  Sarai,  infra  xvii.  15.,  Jacob,  infra  xxxii.  28.,  Joseph,  infra  xli.  45., 
 Joshua,  Numb.  xiii.  16.,  Daniel,  and  his  three  companions,  Hananiab,  Mishael  and 
 Asaria :  Dan.  i.  6.  7.,  and  this  custom  stili  continues  in  Persia  and  India. 
 
{j^np-p  'npri  'p  'rh  n{<5  ^^^h  ^':}\^]^'^)f.  ^^    *  '^^  'T^ 
 
 rtjnx^  2  :  D-i^n  n^n^  ^i_i5^  'n'pnnn  n.^  S«-^J^?  VS.s  n^^*! 
 n;ni  Dnn«  ^^rn«  nij;  i^-^^o^-ih]  s    j  d,^i5  p^ri  nx^  n^':ril 
 
 his  form  had  gradually  vanished  from  her  sight  in  the  distance.  Hence  her  asser- 
 tion, that  it  was  "  a  God,"  (i.  e.  a  celestial  spirit  or  angel,)  who  had  become  visible 
 unto  her."  "'Kin  hi^  nriK  For  she  said,  Did  I  see  here  aught  after  Him  who 
 saw  me,  left  me?  i.  e.  in  a?!  instant.  Hence,  concluding  that  it  was  not  a  man, 
 but  an  angel,  who  had  appeared  unto  her,  she  gave  up  her  first  intention,  and  re- 
 turned to  her  mistress  ;  as  we  see  from  the  sequel. 
 
 14.  ""K")  Tl'?  "IN3  The  well  of  the  living  one,  i.  e.  of  the  heavenly  spirit  who  is 
 not  subject  to  death  like  man.  And  thus  Onkelos,  NO^V  I^^O""  *^">'^  ^^'  ""^^^  °-^ 
 the  living  angel.  The  holy  Scriptures,  as  well  as  other  histories  both  ancient  and 
 modern,  abound  with  instances  of  names  having  been  bestowed  on  places,  expressive, 
 and  in  commemoration,  of  remarkable  events  which  took  place  near  them. 
 
 16.  D"I3K  NIpM     And  Abram  called,  §c.     See  our  note  to  verse  11. 
 
 17.  W'W  K^CI  T\1^  U'^yO'^  p  D"13ii1  Now  Ahram  was  eighty  and  six  years  old. 
 He  was  seventy-five  when  he  came  to  Canaan  (supra  xii.  5.),  and  had  been  there  ten 
 years  when  he  took  Hagar  (xvi.  3.),  so  that  he  was  eighty-six  years  old  when  Ishmael 
 was  born. 
 
 Chap.  XVII.  1.  nt^  Vk  ""iK  lam  the  Almighty  God.  This  is  the  first  time 
 the  word  nt:',  expressive  of  a  divine  attribute,  occurs  in  the  holy  scripture.  Accord- 
 ing to  Eashi,  who  considers  it  as  a  compound  from  V'  and  n  it  ought  lo  be  rendered 
 the  Allsufficient.  But  Aben  Ezra  derives  it  from  -\'^^  i.  e.  conquering  or  ruling 
 supreme  over  all  nature,  an  Almighty  God.  Maimonides  (in  Moreh  Nebuchim), 
 Nachmanides,  Abarbanel,  and  the  principal  commentators  concur  in  this  with  Aben 
 Ezra.  Indeed  the  term  "  Almighty"  is  most  aptly  selected  as  an  introduction  to 
 the  announcement  of  the  birth  of  a  son  by  Sarai,  and  the  command  of  Circumcision. 
 For  however  improbable  it  must  have  appeared  to  Abram  that  at  the  age  of  ninety- 
 nine  years,  he  should  yet  procreate  a  son  by  Sarai,  who  also  was  now  nearly  ninety 
 years  old :  Still,  the  single  word  Almighty,  expressive  as  it  is  of  complete  dominion 
 over  all  the  powers  of  nature  which  it  has  created,  must  have  proved  to  him  a  sufficient 
 answer  to  every  doubt,  and  a  satisfactory  assurance  for  the  removal  of  every  physical 
 difficulty.     D^DD  n^ni  And  be  thou  perfect,  i.  e.  place  implicit  confidence  in  me  alone. 
 
80 
 
 GENESIS    XVII. 
 
 6.  I  will  make  thee  exceedingly  fruitful,  and  -will  make  nations 
 of  thee  ;  and  kings  shall  proceed  from  thee. 
 
 7.  And  I  vnll  confii-ni  my  covenant  (between  me  and  thee, 
 and  thy  seed  after  thee,  throughout  their  generations,)  for  an 
 everlasting  covenant;  viz.  to  be  a  God  unto  thee,  and  to  thy 
 seed  after  thee. 
 
 8.  And  I  will  give  unto  thee,  and  to  thy  seed  after  thee,  the 
 land  of  thy  sojoumings,  all  the  land  of  Canaan,  for  an  everlasting 
 possession ;  and  I  will  be  their  God. 
 
 9.  God  said  also  unto  Abraham,  Thou  however  must  observe 
 my  covenant,  thou,  and  thy  seed  after  thee,  throughout  their 
 generations. 
 
 10.  This  is  my  covenant,  which  ye  shall  observe  between  me 
 and  you,  and  thy  seed  after  thee ;  Every  male-child  among  you 
 shall  be  circumcised. 
 
 operation.  For  -with  respect  to  the  alleged  brevity  of  the  terms  in  which  this  com- 
 mand was  promulgated  to  Abraham  ;  it  has  been  properly  remarked  by  Dr.  Philips- 
 sohn,  in  answer  to  this  objection,  that  ceremonial  laws  are  generally  but  briefly 
 indicated  in  the  holy  scripture,  and  the  details  left  for  oral  explanation.  The  delicacy 
 and  choiceness  of  expression  so  perspicuous  in  the  sacred  volume,  also  required  that 
 the  present  subject  shovdd,  in  its  details,  be  rather  alluded  to,  and  distantly  indicated, 
 than  fully  expressed.  We  may  allege,  as  a  strong  proof  corroborating  our  assertion, 
 that  in  verse  12  the  term  1X^2  Jiesh  is  for  the  sake  of  modesty,  used  foi  the  pudenda  ; 
 and  similar  periphrases,  owing  to  the  same  cause,  occur  in  many  other  places.  And, 
 as  Dr.  P.  further  remarks,  "  the  chief  point,  viz.  the  command  for  the  excision  of  the 
 prepuce,  is  mentioned  with  sufBcient  perspicuity."  The  authority  of  Herodotus  has 
 but  little  weight  in  opposition  to  that  which  is  older  and  far  more  authentic,  viz.  the 
 sacred  scriptures,  where  circumcision  is  throughout  mentioned  as  a  characteristic  of  the 
 descendants  of  Abraham,  which  distinguished  them  from  all  other  nations.  Thus  we 
 find  that  it  was  by  this  rite  that  Jacob,  and  his  sons,  were  distinguished  from  the  Canaan- 
 ites,  and  that  the  latter  could  notbe  admitted  as  "  of  them,"  unless  they  submitted  them- 
 selves to  it,  (infra  xxxiv.  14. 15.  22.)  Observe  that  in  the  first  quoted  verse  the  absence 
 of  circumcision  is  called  HSin  a  shame  or  reproach;  and  that  Hpiy  uncircumcised ; 
 is  applied  to  anything  imperfect,  so  that  a  faulty  articulation  is  called  uncircumcised 
 lips;  D^naC  ?"iy  (Exod.  vi.  12.  30.)  an  imperfect  hearing,  where  the  ear  is  as  it 
 were  not  sufliciently  opened,  is  thus  figuratively  called  (Jeremiah  vi.  10.) ;  or  a  heart 
 which  is  closed  to  wholesome  correction  and  reproof  (Lev.  xxvi.  41.,  Deut.  x.  16., 
 Jeremiah  vi.  10.,  Ezek.  xliv.  9.) ;  and  this  term  is  even  applied  to  fruit  of  the  three 
 first  years,  after  the  planting  of  a  tree,  (Lev.  xix.  23.)  We  have,  moreover,  clear 
 proofs  from  the  holy  scripture  that  circumcision  was  not  practised  in  Egypt  in  the 
 time  of  Joshua,  nor  even  as  late  as  the  age  of  Ezekiel,  as  appears  from  Joshua  v.  9., 
 ■where  (speaking  of  the  Israelites  bom  in  the  desert,  who  had  not  been  circumcised  and 
 
D^iy  n""in^  Drihn'p  ^p-O?^  ?I^nt  r'^'i  "^^'5^  'J'5  *n^i5-nwS* 
 Y1.n5^  "?]5^iT^!)  «?|^'  ^rinji  §  :  ^^n^^  !io'?'',  ^'^^^b  H?  ^^'^^ 
 Dn^?  ^n^;:!!  qSi^  nin5>*S  p:?  n>>*'':'3  rii<  ^i^?  1*>^  '  ^^ 
 
 'y2  np^n  "im  ^nn?  hnt  lo    :  nrrrh  ydQ^^  ^I^^PJl  ^p^ 
 
 6.  W')ib  1*rin:i  -4;jd  w/W  make  nations  out  of  thee.  Nachmanides  -wishes  to 
 limit  the  word  Wli  natiotis  to  that  of  the  Israelites,  because  it  is  applied  to  them  in 
 the  plural  numher  in  some  texts  which  he  quotes.  More  probable,  however,  is  the 
 opinion  of  other  commentators,  who  under  that  term  include  also  the  Ishmaelites  and 
 other  nations  which  have  descended  from  Abraham  by  Hagar  and  Keturah,  and  the 
 Edomites  descended  from  Esau,  Abraham's  grandson.  Onkelos,  and  also  Jonathan, 
 render  in  this  sense  the  word  D"'13?  by  pL*'33?  gatherings,  assemblies,  nations. 
 
 8.  D^iy  nTnS^  For  an  everlasting  possession.  Abarbanel  properly  observes  that 
 it  is  evident  from  this  text,  that  although  Israel  has  been  repeatedly  ejected  from  the 
 land,  and  been  dispossessed  of  it  for  so  many  centuries,  yet  their  title  to  an  ever- 
 lasting possession  still  remains,  and  they  are  eventually  to  be  reinstated. 
 
 10.  *n''"l3  nST  This  is  my  covenant,  i.  e.  the  condition  of  my  covenant  on  your 
 part,  viz.  the  submission  to  the  rite  of  circumcision,  by  which  "  eternal"  compact 
 God  now  ratifies  his  former  promises,  and  assures  Abraham  that  he  will  be  "  his  God 
 and  that  of  his  posterity,  and  will  grant  them  the  land  of  Canaan,"  &c.  (w.  7.  8.) 
 But  God  also  requires  that  those  he  had  thus  chosen  and  favored  should  serve  him 
 with  a  perfect  and  upright  heart  (ver.  1.),  and  evince  by  their  observance  of  his  re- 
 vealed law,  that  they  gratefully  acknowledge  him  as  the  source  of  all  their  happiness 
 and  blessing.  Compare  Exod.  xix.  5.  "I3T  73  D37  710n  Every  male  child  among 
 you  shall  be  circumcised.  Reserving  to  the  end  of  the  section  the  probable  motive  for 
 this  precept,  we  shall  limit  ourselves  to  the  investigation  of  the  long  agitated  question, 
 •whether  circumcision  was  known  and  practised  before  this  command  was  given  to 
 Abraham.  In  support  of  this  view  it  is  alleged.  First,  that  as  the  Scripture  does  here 
 but  briefly  allude  to  the  act  of  circumcision,  without  entering  into  particulars  or 
 details,  it  must  refer  to  an  act  already  known  to  Abram.  Secondly,  because  Hero- 
 dotus,* the  oldest  of  profane  writers,  speaks  of  it  as  an  ancient  custom  among  the 
 Egyptians  and  other  nations.  But  it  is  verj-  easy  to  show  that  this  view  of  the  case 
 is  but  specious,  and  without  any  real  foundation ;  whilst  there  is,  on  the  contrarj',  every 
 reason  to  conclude  that  Abraham  and  Ishmael  were  the  first  that  underwent  that 
 
 *  B.  11.36.  104.  Diodorus  B.  III.  Comp.  JosephusAntiq.Bookviii.ch.il.  §3., 
 and  against  Appion.  I.  22. 
 
81  GENESIS    XVII. 
 
 11.  Ye  shall  circumcise  the  flesh  of  your  foreskin,  and  that 
 shall  be  a  token  of  the  covenant  between  me  and  you. 
 
 12.  Every  male-child  when  eight  days  old,  shall  be  circumcised 
 among  you,  throughout  your  generations ;  he  that  is  born  in  the 
 house,  or  bought  with  money  of  any  stranger  who  is  not  of 
 thy  seed. 
 
 13.  For  circumcised  must  be  he  that  is  born  in  thy  house,  or 
 bought  with  thy  money ;  and  thus  my  covenant  shall  be  in  your 
 flesh  for  an  everlasting  covenant. 
 
 14.  And  the  uncircumcised  male,  who  shall  not  circumcise  the 
 flesh  of  his  fore-skin — that  soul  shall  be  cut  off"  from  his  people: 
 he  hath  broken  my  covenant. 
 
 15.  Then  God  said  unto  Abraham,  Sarai  thy  wife,  call  her  no 
 more  Sarai,  for  Sarah  s/iall  be  her  name. 
 
 16.  And  I  will  bless  her,  and  give  thee  a  son  also  of  her:  yea, 
 I  will  bless  her,  so  that  she  shall  be  a  mother  of  nations ;  kings  of 
 people  shall  be  of  her. 
 
 1 7.  Then  Abraham  fell  on  his  fece,  and  laughed ;  and  said  in 
 his  heart.  Shall  a  child  be  born  unto  him,  that  is  an  hundred  years 
 old  ?  and  shall  Sarah  who  is  ninety  years  old,  bear  ? 
 
 attached  to  the  transgression  of  some  of  the  most  important  precepts  of  the  law,  wc 
 have  collected  at  the  end  of  the  Section,  note  (d). 
 
 15.  riDkJ'  mtJ*  ""3  For  Sarah  shall  be  her  name.  Her  former  name  HtJ'  signfies 
 a  lady  or  princess,  importing  that  she  was  a  lady  or  princess  in  a  restricted  sense,  and 
 to  Abraham  only ;  whereas  the  latter  name  signifies  princess  or  lady  absolutely, 
 indicating  that  she  should  be  thus  acknowledged  by  many,  even  as  Abraham  was  to 
 become  the  father  of  many  nations.  This  interpretation,  given  in  the  Talmud,  tr. 
 Berachoth,  p.  13,  and  in  Abarbancl's  comm.,  seems  the  most  obvious  and  literal.  Some, 
 however,  have  preferred  to  derive  the  name  TTW  from  the  Arabic,  in  which  lan- 
 guage it  signifies,  "  fruitful."  According  to  Geddes,  the  name  is  of  Syrian  origin, 
 "  for  no  in  Syriac  signifies  a  star.  We  learn  from  the  book  of  Job  (xlii.  14.)  that 
 it  was  usual  in  the  east  to  give  to  beautiful  women  the  name  of  stars.  Sarai  then 
 was  the  asteria  or  Stella  of  her  day."     We,  however,  prefer  the  first  derivation. 
 
 16.  '^T\T\'^  Mi.  I  have  given.  The  preterit  tense  is  here  used,  although  Isaac  was 
 not  yet  born ;  because  the  Almighty  having  decreed  that  event,  it  must  be  considered 
 as  certain  as  if  it  had  already  occurred. 
 
 17.  pnVI  And  laughed,  from  joy,  on  hearing  the  happy  and  wonderful  announce- 
 ment. Onkelos  translates  it  ^"ini  he  rejoiced,  and  Jonathan  nOni.  he  admired; 
 for  laughter,  may  arise  from  very  different  states  of  mind.  Therefore,  we  find  this 
 root  pnV  or  pTVy  has  often  the  meaning  of  rejoicing  and  admiration,  in  a  religious 
 
 VOL.    I.  U 
 
r^p^']^)  12  :  nyyy)  't^  nns  n^h  m]  DpnSij;  nb^n 
 hbt^  siDi-nip^^  n'k  rh'  nyrrrh  ^yh^i  u:h  h)f^'  yb' 
 
 1   ■  |v    V  -):   •  -T  J-   :  ftv      •■     1       :  ..tt         t  jv  t  ^   •  •  t 
 
 I  S'lj;]  14    :  D^iy  nnnS  DDib'i^a  ^nn?  nn^ni  ^^o^i  n:p;i}i 
 
 T      A"-''^- 1  •  V   -  v^v  -  jT     :  :    •   :  t      :»t        j-     :  v  •  i         >;•.•    -;  t  t 
 
 J-     :    -I-  IT    :  \.T  T  J-        ATT  >.T    :  v  ^t|  :   •  i         )  :     :      •         j- t 
 
 D^ay  ^^S^  dH:iS  nn^ni  n^nDini  p  'n':'  n3»^  ^j^ni  oil  nfii^ 
 
 >--'^       y  :     -  •       :  jt  :  it    :       t       •    :    -i  ••        l^-    <.)  :  t  jv    •         •   j-  t         -:  t 
 
 n^n  liSs  n^K*i  pm')  v}2>-hv  cnnns^  ':'b*i  ir    t  vn*  n5»;b 
 
 !■«•  .  •    :  V        J "      I    AT   :  •  -        V  t  t         ^-        jt    t  :    -  s  •  -  i  :  i-  t  yv     • 
 
 V  y  -  ,-.      ..  ^T     T  ^.    .         .  _     -.  T  T  .     .  ••     T  •  T    T  it      -• 
 
 on  whom  Joshua  had  performed  that  rite,  after  they  had  crossed  the  Jordan)  it  is  said, 
 "  The  Lord  said  to  Joshua,  this  day  have  I  rolled  away  (removed)  the  reproach  of 
 Egypt  {rom  oS  yon."  And  also  from  Ezekiel  who  mentions  the  Egyptians  among 
 other  nations  whom  he  stigmatises  as  the  uncircumcised,  Ezekiel  xxxii.  10,  22,  24, 
 26,  28,  &c.  That  this  designation  is  given  in  Scripture  to  all  nations  in  contra- 
 distinction to  Israelites,  appears  from  numerous  examples.  (See  among  others,  Exodus 
 xii.  48.,  Judges  xiv.  3.,  xv.  18.,  ii  Samuel  i.  20.,  Isaiah  lii.  1.,  Jeremiah  ix.  25  ,  &c.) 
 Therefore  the  supposition  of  Bochart  and  others,  that  the  Egyptians  received  this 
 practice  from  the  Arabians,  who  had  it  from  Ishmael,  is  highly  probable.  This  com- 
 mand was  afterwards  specially  re-enacted  in  the  law.    (Lev.  xii.  3.) 
 
 12.  D''?0"'  n^lDK'  pi  Eight  days  old.  Maimonides  remarks  that  God's  wisdom 
 and  goodness  was  strikingly  displayed  in  fixing  this  early  period  for  the  performance 
 of  this  rite,  when  the  pain  is  least  felt,  and  the  cure  more  speedily  effected. 
 
 13.  I'SI  "]n''2  T*?^  pic  ?1Dn  For  circumcised  must  he  he  that  is  horn  in  thy 
 house,  §c.  There  is  here  an  apparent  repetition  of  what  was  already  stated  in  the 
 end  of  the  preceding  verse.  The  distinction  is,  that  in  verse  12  the  order  is,  generally  ; 
 that  all  male  children  of  slaves,  homeborn  or  purchased  for  money,  should  be  circum- 
 cised when  eight  days  old,  whereas  here  the  command  refers  to  Abraham  and  his 
 household,  who  are  to  be  circumcised,  although  of  a  more  advanced  age. 
 
 14.  in'?ny  Flesh  of  Ms  foreskin.  The  Samaritan  adds,  "'J1Dt^^'^  DVa  On  the 
 eighth  day.  By  this  absurd  interpolation,  an  infant  of  nine  days  old  is  made 
 to  incur  the  awful  punishment  of  excision,  for  the  neglect  of  a  precept,  which  he 
 could  neither  know,  nor  execute  himself.  Whereas,  the  fact  is,  that  this  denuncia- 
 tion only  applies  to  an  uncircumcised  Israelite,  who  after  having  attained  to  the  age 
 of  thirteen  years,  refuses  to  submit  to  this  rite.  See  Maimonides,  Hilch.  Millah, 
 Ch.  i.  §  2.  The  words,  ?1to''  \s?  'ItJ'X  who  shall  not  circumcise,  sufficiently  prove, 
 that  the  text  could  not  allude  to  an  infant.  nniDJI  Shall  he  cut  off.  The  various 
 opinions  as  to  the  real  import  of  the  word  m3  excision,  a  punishment  wc  find 
 
82  GENESIS    XVIT. 
 
 18.  Abraham  said  unto  God,  O  that  Yishmael  may  live  before 
 thee. 
 
 19.  Then  God  said,  verily,  Sarah  thy  wife,  she  shall  bear  thee  a 
 son ;  and  thou  shalt  call  his  name  Yitschak ;  I  will  establish  my 
 covenant  unto  him  for  an  everlasting  covenant,  and  unto  his  seed 
 after  him. 
 
 20.  And  as  for  Yishmael,  I  have  also  heard  thee  :  Behold,  I  have 
 blessed  him,  and  will  make  him  fruitful,  and  will  multiply  him 
 exceedingly :  twelve  princes  shall  he  beget,  and  I  will  make  him 
 a  great  nation. 
 
 21.  But  my  covenant  will  I  establish  with  Yitschak,  whom  Sarah 
 shall  bear  unto  thee  about  this  time  in  the  next  year. 
 
 22.  And  he  left  off  speaking  with  him,  and  God  ascended  from 
 Abraham. 
 
 23.  Abraham  took  Yishmael  his  son,  all  that  were  born  in  his 
 house,  and  all  that  were  bought  with  his  money,  every  male  in 
 Abraham's  household ;  and  circumcised  the  flesh  of  their  fore-skin, 
 on  the  same  day,  God  had  spoken  unto  him. 
 
 24.  Now  Abraham  %oas  ninety  and  nine  years  old  when  he  was 
 circumcised  in  the  flesh  of  his  fore-skin. 
 
 ingenious,  does  not,  in  our  opinion,  harmonize  so  well  with  the  context  as  that  we 
 have  given.  And,  as  we  before  observed,  the  single  fact,  that  God,  who  knows 
 man's  most  inward  thoughts,  did  not  reprove  Abraham,  is  sufficient  to  prove,  that 
 Abraham  had  not  offended  Him  by  unbelief. 
 
 19.  inC^X  VTs^  ?3N  Verily,  Sarah  thy  wife,  ^c.  The  particle  ?3X  is  here  as  in 
 other  places;  (See  infra  xlii.  21.,  2  Kings  iv.  14.)  used  to  express  the  solemn 
 affirmation  of  the  truth  of  a  thing.  pn^""  Yitschak,  (Isaac)  from  pHV  laughter. 
 This  extraordinary  name  should  preserve  the  memory,  and  record  to  all  nations, 
 the  wonder  and  extraordinary  circumstances,  of  his  birth.  (Abarbanel.)  This  is 
 confirmed  by  the  exclamation  of  Sarah;  infra  xxi.  6. 
 
 20.  DN''K'J  li^V  Ci'':\^^welve  princes.  Enumerated  Ch.  xxiv.  1.3.  14.  15.  The 
 Septuagint,  who  render  it  nations,  appear  to  have  read  W'D]}  instead  of  DJ<''£i*3 
 princes. 
 
 22.  DmnS  hv'O  DTI^PX  ^yi  God  ascended  from  Abraham.  We  have  already 
 mentioned  in  our  notes,  pp.  19,  24,  the  import  and  reason  of  all  similar  anthro- 
 popathic  expressions. 
 
 23.  ntn  DIT!  DVy3  On  the  same  day.  This  is  here  mentioned,  as  a  proof  of  the 
 faith  of  Abraham ;  who  regardless  of  the  probable  pain  and  danger,  and  of  the  ridicule, 
 and  possible  violence  of  his  neighbours,  immediately  executed  the  divine  behest. 
 
:■:         V       J  -  )i  V  T  :         r; :  r  •^."  t   ;    •       y  a*       '-"it  v        vt    t   ;   - 
 
 ^^iJ;;DS^'^S^  20    ♦  vnn{<  iptS  dSij;  nnnS  irij^^  ^nns-nx 
 
 V  •  :  V  :  t  r         J   :  v   -   :  •  •    •    :  ■ct  ''t  i--  :  f,   -. 
 
 Dnnnx  nm  23    :  onnnN*  W»  n'rhi^  Vi  inx  n!inS  ':'D^i  22 
 
 T    T  :    -  I IT    T  :    -  ^-  ••  •        v:        r-j—       ^     .         j-    -  :  v.- :  - 
 
 ns^'^<3  nin  Di*n  b^i;!i  DhS^iy  nb'!l-n^<  hf^h  D^^n^^  nn  ^t^:^^^ 
 
 3V   -:  r  V  -  i  -  v^.'  :  t  t     :^r       j-     :  v  t  t-       at     t  :    -  a-         v    :   -     : 
 
 tens  ni^  ysi^ni  D^^trn-p  Dnnnxi  24    ♦  D^^i':'^^  )m  ^r^ 
 
 V  •   :  AT  T       '-«.••  T  'j-  :     ■     ]  :•  t    t  :    -  :  i-        v:         v     •  v.-    • 
 
 or  solemn  sense.  Compare  2  Sam.  vi.  5.  ;*  Prov.  viii.  30.  31.**  That  this  laughter 
 did  not  here,  imply  any  doubt,  on  the  part  of  Abraham,  is  plain,  from  the  fact  of 
 his  not  being  reproved  by  God,  as  Sarah  afterwards  was.  (Infia  xviii.  13.)  For,  his 
 laughter  was  the  effect  of  admiration  and  joy ;  but  hers,  that  of  incredulity  and  frivo- 
 lousness  of  mind.  13?2  ^?DX*1  He  said  in  his  heart.  He  thought  within  himself; 
 This  must  needs  be  the  effect  of  a  great  miracle,  for  I?"!''  ilJJi'  HXtt  pSl  Shall  a 
 child  be  born  unto  him  that  is  an  hundred  years  old  f  §c.,  that  is,  "  Is  it  natural 
 (thought  Abraham),  that  one,  who  did  not  beget  children  when  young,  should  have 
 them  when  a  century  old,  by  a  woman  who  is  near  ninety  ?"  The  beginning  of  the 
 verse  must  be  taken  in  connection  with  the  end,  for  there  is  nothing  preternatural  in 
 the  fact,  of  a  man  ninety-nine  years  old,  begetting  children,  particularly  in  the  case 
 of  Abraham,  who  lived  one  hundred  and  seventy-five  years,  who  had  a  son  by 
 Hagar,  when  eighty-six  years  of  age,  and  several  sons  by  Keturah,  after  Sarah's 
 death,  when  he  was  much  older. 
 
 18.  "1^32^  n^rT"  ^SyJDtJ'^  )b  Oh  that  Yismael  may  live  before  thee !  i.  e.  '  prove 
 worthy,  and  live  in  thy  fear.'  Abraham,  having  now  for  thirteen  years  considered 
 Ishmael,  whom  he  tenderly  loved,  as  the  son  of  the  promise,  especially  as  the  name 
 of  Sarah  had  not  been  mentioned  when  that  promise  was  made,  did  not  wish  for 
 so  great  a  miracle  as  that  now  prognosticated,  and  therefore  prayed,  that  Ishmael 
 might  prove  worthy  to  have  the  promise  confirmed  through  him.  "y^s?  iTTI*  live 
 before  thee.  Abarbanel  alleges  this  prayer,  as  a  proof,  that  Abraham's  laughter 
 was  not  the  result  of  incredulity,  for  he  immediately  apprehended  that  the  birth  of 
 another  son,  with  whom  the  covenant  should  be  established,  would  involve  the 
 death,  or  at  all  events,  the  rejection  of  Ishmael.     But  this  interpretation,  although 
 
 npHK'O   :  ny  '?3n  v^sV  npnb'D  **  t  "n  ••jdV  D'-pn^o  ^sik'*  JT-a  "prji  nni  ' 
 
83  GENESIS    XVII. 
 
 25.  And  Yishmael  his  son  ivas  thirteen  years  old  "svhen  he  was 
 circumcised  m  the  flesh  of  his  fore-skin. 
 
 26.  On  the  same  day  was  Abraham  circumcised,  and  Yishmael 
 his  son : 
 
 27.  And  all  his  household,  those  born  in  the  house,  and  also 
 those  bought  with  money  of  the  stranger,  were  circumcised 
 with  him. 
 
 Aphtakah.     Isaiah  xl.  27.  till  xli.  17. 
 
 Ixi.  3.  This  tree  attains  a  very  great  age.  In  the  time  of  Josephus  a  very  large 
 turpentine  tree  was  shewn  in  the  vicinity  of  Hebron,  under  which  Abraham  is  said  to 
 have  dwelt,  "  and  the  report  goes  that  this  tree  has  continued  ever  since  the  creation 
 of  the  world."  (Jos.  Wars,  &c.,  book  iv.  chap.  ix.  $  7.  See  also  Whiston's  note.) 
 It  is  likewise  mentioned  by  Eusebius,  (Pr.  ev.  5. 9.)  and  Sozomeu.  (Hist.  Eccle.  i.  18.) 
 Later  travellers  have  found  an  ancient  tree  of  this  species,  close  to  the  ruins  of  a 
 church  near  Hebron.    (See  Roland's  Palest,  p.  712  et  seq.) 
 
 Note  (c)  page  63.  As  the  conduct  of  Abraham  here  differed  so  much  from  the  faith 
 and  virtue  he  displayed  on  all  other  occasions,  it  is  no  wonder  our  commentators  have 
 endeavoured  to  explain  that  conduct,  and  sought  to  justify  it.  Some  say  that  Abraham 
 did  not  prevaricate  at  all :  for  as  Sarai  was  the  daughter  of  Haran  (see  our  note  to 
 xi.  29.)  he  had  a  right  to  call  her  sister.  {sup7-a  note  to  verse  8.  of  chap,  xiii.)  But 
 this  is  unsatisfactory,  unless  it  can  be  shown  that  Pharaoh  and  Abimelcch  (infra  ch. 
 XX.),  also  attached  the  same  import  to  the  term  TMi ;  which  evidently  was  not  the  case. 
 Aben  Ezra,  R.  Nissim,  and  Abarbanel,  defend  Abraham  on  the  more  intelligible  score 
 of  dire  necessity.  The  well  founded  apprehension  of  Abraham,  that  the  kings  and  prin- 
 cipal men  of  the  dissolute  tribes,  among  whom  he  was  obliged  to  travel,  would  not 
 hesitate  to  commit  any  crime  to  remove  the  obstacle  to  the  gratification  of  their 
 guilty  passions  (comp.  2nd  Kings  xi.  15.),  justified  his  resorting  to  this  deception,  or 
 rather  suppression  of  part  of  the  truth,  in  order  to  prevent  a  double  crime.  The 
 Talmud*  allows  a  deviation  from  the  strict  truth,  when  a  person  is  innocently  assailed 
 or  wrongfully  accused,  and  no  other  means  remain  to  preserve  life ;  and  when  the 
 equivocation  or  suppression  does  not  tend  to  the  injury  of  others,  but  rather  to  benefit 
 them  and  to  the  prevention  of  crime.  For  instance,  should  one  who  pursues  another 
 with  an  avowed  intent  to  commit  murder,  ask  of  a  third,  what  way  the  pursued  had 
 gone;  or,  two  friends  or  near  relatives  falling  ill,  one  of  them  dies;  should  the 
 survivor,  being  still  in  a  dangerous  state  enquire  after  the  fate  of  his  friend ;  it  is 
 not  only  lawful  to  use  evasive  or  ambiguous  expressions,  and  if  necessary  even 
 a  direct  deviation  from  the  truth,  but  it  would  be  highly  criminal  to  act  dilTcrenlly  : 
 because  there  is  great  probability  that  in  all  these  cases  some  will  be  injured,  and 
 none  can  be  benefitted.  As  the  case  of  Abraham  "Was  exactly  analogous,  it 
 follows,  that  under  his  peculiar  circumstances,  he  was  justified  in  acting  as 
 he  did.     To  this  wo  may  add,  that,  as  Abraham  was  by  the  divine  command  espe- 
 
 *  Talmud  of  Jerusalem  Tr.  Peah  and  Medrash  Rabboth  in  various  places.    D1pl33 
 
 :  CDi^EJTi  '•JDO  ni3t:^S  "inio  n^sD 
 
25.  122  ^NyttD'''1  ^«c?  Ishmael  Ms  son,  ^c.  The  Arabs,  many  of  whom  are  de- 
 scendants of  Ishmael,  retain  to  this  day  the  rite  of  circumcision  ;  and  perform  it,  as 
 all  Mahometans  do,  at  the  age  of  thirteen. 
 
 26.  DmnS  h)J22  Was  Abraham  circumcised.  Abraham  probably  first  circumcised 
 his  servants,  or  caused  them  to  be  circnmciseu  under  his  superintendence,  before  he 
 had  that  operation  performed  on  himself. 
 
 27.  inX  l'?1D3  Were  circumcised  with  him,  i.  e.  at  the  same  time.  {Abarhanel.) 
 They  submitted  to  his  arguments  and  persuasion,  and  not  to  his  authority  or  con- 
 straint. 
 
 END  OF  SECTION 
 
 i>-b 
 
 SUPPLEMENTARY     NOTES. 
 
 Note  (a)  page  62.     Vide  Geographical  Notes,  p.  85. 
 
 Note  (6)  page  62,  Note  to  verse  6.  The  Terebinth.  ]"1?X  or  HPS  These  words, 
 which  in  their  primary  signification  denote  any  large  or  strong  tree,  are  espe- 
 cially applied  to  the  Pistacia  Terebinthus,  or  Turpentine  Tree  ;  and  the  old  trans- 
 lators place  this  name  in  most  texts  in  which  these  Hebrew  words  occur.  This  large 
 tree  grows  in  many  parts  of  the  East,  but  is  now  chiefly  found  in  the  Isles  of  Chios 
 and  Cyprus.  It  has  a  thick  but  not  very  high  stem,  and  its  branches  are  large,  like 
 those  of  the  Oak,  and  widely  spread.  The  leaves  are  oval,  resembling  those  of  the 
 olive,  and  do  not  fall  off  in  winter.  The  branches  invariably  terminate  in  a  leaf  at 
 the  extreme  point.  The  tree  is  adorned  by  numerous  blossoms,  which  grow  in 
 clusters,  but  bear  no  fruit.  The  fruit  grows  between  the  branches.  The  wood  is 
 white,  very  hard,  and  of  a  resinous  nature.  From  this  tree  the  so  called  Venice  tur- 
 pentine is  obtained,  by  means  of  incisions  in  the  bark,  ^lis  valuable  tree  is  not 
 now  so  frequently  seen  in  Palestine  as  formerly,  owing  to  the  neglect  of  incising  the 
 bark,  so  as  to  permit  the  turpentine  to  extil  ;  for  when  these  incisions,  which  ought 
 to  be  made  at  the  beginning  of  every  summer,  are  omitted,  the  stem  swells,  bursts, 
 and  discharges  a  quantity  of  turpentine,  fluid  like  oil ;  after  which  the  tree  generally 
 perishes.  Hasselquist,  however,  saw  in  1750  a  great  many  turpentine  trees  on  the 
 road  between  Ramla  and  Jerusalem.  (Comp.  Sandy's  Relation  of  a  Journey,  &c., 
 p.  176.)  The  frequent  mention  of  these  trees  in  the  Holy  Scriptures,  prove  that  they 
 must  have  been  abundant  in  Palestine.  See  inter  al.  infra  xnxv.  4.,  Judges  vi.  11. 19., 
 1st  Sanmel  xvii.  2.  10.,  xxi;  9.,  2nd  Samuel  xviii.  9.  10.  14.,  Isaiah  i.  29.,  vi.  13., 
 
85  SUPPLEMENTARY    NOTES. 
 
 of  eternal  bliss.  According  to  Abarbanel,  n"l3  excision,  in  every  case,  consists  of 
 divine  punishment  in  this  life,  and  chastisement  to  the  soul  in  an  ulterior  state  of 
 existence,  for  a  period  proportionate  to  the  extent  of  guilt  incurred. 
 
 The  most  modern  and  philosophical  view  taken  of  this  important  subject  by  Jewish 
 theologians,  is  that  of  Moses  Mendelssohn  in  his  Hebrew  Commentary  to  Numbers 
 XV.  31.  as  follows  .  "  He  who  carefully  observes  the  inclinations  and  attributes  of  the 
 soul,  will  perceive  that  of  all  its  delights  none  exceeds  love ;  i.  e.  the  longing  after 
 friendship,  attachment,  and  association  for,  and  with,  other  souls.  All  human  desires 
 are  directed  by  this  love,which  is,  in  fact,  the  aim  and  perfection  of  them  all.  Sometimes 
 this  longing  induces  attachment  for  one  who  is  inferior  to  the  person  entertaining  this 
 feeling,  in  which  case  it  is  designated  as  n^Jn  favour  or  grace  and  TDPl  kindness  or 
 beneficence.  When  we  attach  ourselves  to  our  equals,  it  is  called  niPlX  hrotherly 
 love  or  niy^"l  friendship.  But  when,  as  sometimes  happens,  man  longs  to  attach 
 himself  to  a  being  far  more  glorious  and  exalted  than  himself,  it  is  called,  in  scriptural 
 language,  n2"l"lp  a  drau'ing  nigh  or  approach,  in  which  sense  the  word  is  used  in 
 Psalms  (Ixxiii.  28.)  3112  v  "X  H^lp  ''Jt^l  But  for  me,  the  drawing  nigh  nnto  God 
 is  good  to  me.  This  is  that  strong  and  incomprehensible  sympathy  which  attracts  and 
 unites  the  world  of  souls,  as  far  as  it  is  possible  for  man  in  a  corporeal  state  to  ascer- 
 tain ;  for  soul  cannot  be  united  to  soul  except  by  the  tie  of  love.  The  true  good,  and  the 
 highest  felicity  (than  which  there  is  none  higher),  consists  in  being  united,  joined  and 
 attached  to  the  fellowship  of  souls  on  high,  and  to  enjoy  eternal  love.  The  reverse  of 
 this,  namely,  the  lonesomeness  of  the  soul,  and  its  being  destitute,  barren,  and  be- 
 reaved of  all  love,  attachment  or  friendship,  is  the  extreme  of  misery,  beyond  which 
 there  is  no  calamity  or  suffering;  and  constitutes  the  punishment  called  ti*DJn  p3X 
 the  destruction  of  the  soul,  as  far  as  we  can  possibly  comprehend  the  meaning  of 
 these  words. 
 
 This  explanation  will  enable  us  to  understand  the  expression  ^raf^eree?  to  his  people 
 or  to  his  fathers,  which  is  used  at  the  death  of  the  righteous ;  and  also  the  cutting  oj^ 
 of  the  soul  in  the  world  to  come,  (which  is  the  punishment  denounced  against  him 
 who  doeth  with  a  high  hand;)  the  meaning  being,  he  shall  be  cast  out  from  the  bands 
 of  love  and  attachment,  so  that  this  rebellious  soul  cannot  harmonize  with  the  world 
 of  souls.  It  cannot  associate  or  unite  with  their  assembly,  and  cannot  partake  of 
 their  spiritual  delights,  either  in  grace,  or  brotherhood,  or  in  drawing  nigh  (to 
 God),  but  must  remain  lonesome  and  desolate.  And  this  punishment  appears  to  us 
 to  be  measure  for  measure,  and  a  just  retribution.  Because  it  disdained  to  draw 
 nigh  unto  God,  and  violated  his  behests,  which,  all  of  them,  are  love  and  harmony  ; 
 therefore,  "  that  soul  shall  be  utterly  cut  off,  its  sin  be  on  it."  If  it  be  conceded 
 that  m3  excision,  is  a  punishment  inflicted  after  this  life,  we  shall  have  an  addi- 
 tional strong  proof  that  the  immortality  of  the  soul,  is  clearly  implied  and  alluded 
 to,  in  the  Pentateuch. 
 
 GEOGRAPHICAL  NOTES. 
 
 Ch.  XII.  6.  DDK'  Shechem,  is  a  very  ancient  city  in  Middle  Palestine,  in  the  district 
 of  Samaria,  on  the  mountains  of  Ephraim.  (North  Lat.  32°  17',  East  Long.  35°  20') 
 Its  ancient  history  may  be  collected  from  Gen.  xxiv.  passim.,  Josh.  xxi.  21.,  xxiv. 
 
SUPPLEMENTARY    NOTES.  84 
 
 cially  enjoined  to  sojourn  in  Canaan,  but  went  to  Egypt,  from  the  dictates  of  his 
 own  prudence,  to  escape  the  famine,  which  then  desolated  the  first  mentioned 
 country,  he  was  justly  apprehensive,  that  having  thus  by  his  own  act  provoked  the 
 danger  to  which  he  became  exposed  when  he  came  to  Egypt,  he  could  not  hope, 
 nor  had  indeed  a  right  to  expect,  that  divine  Providence  should  interfere  in  his  be- 
 half, in  order,  miraculously  to  exempt  him  from  the  operations  of  the  customs  or 
 laws  of  the  land,  which  from  his  own  choice  he  had  entered.  Therefore,  he  deemed 
 it  his  duty  to  employ  such  means  as  human  wisdom  and  prudence  suggested.  Not, 
 because  he  doubted  the  efficacy  of  the  divine  promise  of  protection,  (x.  infra  xii.  2.  3.) 
 but  because  he  had  reason  to  apprehend,  that  this  protection  would  not  be  extended 
 to  him  out  of  Canaan,  which  of  his  own  account  he  had  quitted. 
 
 Note  (rf)  page  81.  On  the  punishment  or  m3  Excision.  Although  the  idea  of 
 human  or  judicial  intervention  by  the  infliction  of  capital  punishment,  excommuni- 
 cation, or  banishment,  on  those  who  have  incurred  this  penalty,  has  been  justly 
 rejected  by  all  Jewish  theologians,  they  do  not  all  agree  as  to  its  nature  and  limits ; 
 whether  it  is  to  be  understood  as  a  punishment  in  this  life,  or  in  a  future  existence, 
 to  which  the  body,  or  the  soul,  or  both,  are  liable.  Aben  Ezra  (on  Numbers  xv.  31.) 
 and  R.  Saadia  Gaon  (as  quoted  by  Abarbanel  on  Numbers  xv.)  deny  that  excision 
 in  any  respect  applies  to  the  intellectual  soul,  or  to  future  life  ;  but  assert  that  those 
 who  have  incurred  this  penalty  shall  by  divine  justice  be  cut  off  from  this  life,  and  die 
 before  their  time.  Such  also  appears  to  be  the  opinion  of  Rashi  (in  his  Comm.  on 
 our  text,  and  on  Lev.  xvii.  9.)  based  on  Talmudical  expositions  in  Treatise  Yebatnoth, 
 fo.  55,  and  tr.  Sabbath,  fo.  25,  where  it  is  said  that  those  who  have  incurred 
 n"l3  excision,  die  prematurely  and  childless.  The  opinion  in  Tosafot,  (tr.  Sabbath  ad 
 loc.  cit.,)  that  excision  is  to  be  inferred  whenever  a  person  dies  before  the  age  of  fifty 
 years,  or  when  his  last  illness  does  not  last  three  days,  has  been  ably  refuted  by 
 Abarbanel.  Maimonides  declares  the  punishment  of  excision  menlioneji  in  the  law, 
 to  be  restricted  to  future  life  only,  and  to  consist  in  the  total  annihilation  of  the  in- 
 tellectual soul.  (See  his  Comm.  on  the  Mishna,  tr.  Sanhedrin,  chap.  ix.  and  xi., 
 and  Yad  Hachazaka,  vol.  1.,  Hilchoth  Teshubah.  chap.  viii.  §  1.  5.) 
 
 This  singular  opinion  which,  as  savouring  of  materialism,  is  apparently  in  direct 
 opposition  to  the  first  principles  of  our  holy  creed,  has  been  strongly  oppugned  by 
 ancient  and  modern  theologians ;  and  Nachmanides,  R.  Joseph  Caro,  and  others,  have 
 attempted  to  explain,  or  rather  to  apologize  for  it ;  as  was  also  recently  done  by  the 
 Rev.  S.  J.  Rapaport,  in  answer  to  a  vigorous  attack  on  this  strange  opinion  of  Mai- 
 monides, by  the  celebrated  S.  D.  Luzzatto,  Professor  at  the  Collegium  Rabbinicum 
 in  Padua.     (See  the  Kerem  Chemed  [Hebrew  Annual],  vols.  3  and  4.) 
 
 Nachmanides  in  his  Comm.  on  Lev.  xviii.  29.,  distinguishes  three  degrees  of  punish- 
 ment in  respect  to  those  who  have  incurred  this  penalty.  1.  When  a  person's  merits 
 outweigh  his  sins :  if  among  these  sins  there  be  any  to  which  the  penalty  of  excision  is 
 attached,  such  a  person  shall  die  prematurely,  but  shall  not  be  cut  off  (excluded)  from 
 eternal  bliss.  2.  When  the  sins  exceed  the  meritorious  actions,  the  soul  of  him  who 
 has  incurred  n"l3  shall  be  punished  after  death  ;  but  the  transgressor  shall  not  on 
 that  account  suffer  in  this  life.  3.  The  third,  and  most  severe  degree  of  this  punish- 
 ment, when  incurred  for  the  commission  of  heinous  sins,  such  as  blasphemy,  idolatry, 
 «&c.,  is,  that  the  delinquent  shall  be  cut  off  prematurely  from  this  life,  and  be  deprived 
 
87  GEOGRAPHICAL    NOTES. 
 
 29.,  2nd  Kings  xxiii.  15.  19.  This  place  is  also  mentioned  by  Ezra  (ii.  28.),  Nehe- 
 miah  (vii.  32.),  and  Josephus  (Ant.  book  xiii.  ch.  i.  §  3.  and  Wars,  &c.,  book  iv.  ch. 
 ix.  $  9.),  but  docs  not  now  exist.  It  is  supposed  by  some  to  have  been  situated  in  a 
 narrow  valley  about  eighteen  miles  from  Nablus,  where  there  are  some  ruins.  Rashi 
 distinguishes  a  Bethel  near  Ai,  from  another  near  Jerusalem  (comp.  Joshua  xvi.  2., 
 also  Dubno's  Commentary.)  There  appears  to  have  been  a  city  Beth-aven,  men- 
 tioned in  Joshua  xviii.  12.,  and  1st  Samuel  xiii.  6.  distinct  from  Bethel.  See  Rosen- 
 muller's  Handhuch  der  Biblischen  Alter thumskunde,  vol.  ii.  part  2.  p.  145. 
 
 *J?  Ai  (Ibid)  called  N''^  ^yabyNehemiah,(xi.  31.)  and  n''y  Ayathy  Isaiah (x.  28.); 
 •was  situated  on  a  hill  near  Beth-el.  (Joshua  vii.  5.,  viii.  11.)  It  was  conquered  and 
 destroyed  by  the  Israelites  under  Joshua  (ibid  vii.  2.,  viii.  1.  &c.),  but  appears  to 
 have  been  rebuilt  (Isaiah  x.  28.),  and  inhabited  by  the  tribe  of  Benjamin.  (Ezra 
 ii.  28.,  Nehemiah  xi.  31.)  That  this  town  cannot  have  been  very  small,  appears 
 from  Joshua  viii.  24.  25.,  where  it  is  said,  that  twelve  thousand  of  its  inhabitants  were 
 slain  when  it  was  taken  by  the  Israelites.  All  trace,  however,  of  this  city  is  now  lost, 
 and  even  in  the  third  century  the  site  was  conjectured  only  by  some  insignificant  ruins, 
 which  have  long  ago  disappeared. 
 
 pIM  ^D3  The  plain  of  Jordan,  p.  10.  Reserving  the  description  of  the 
 river  Jordan  for  a  future  opportunity,  it  is  only  necessary  to  state,  that  the  plain 
 here  mentioned  is  the  great  hollow,  at  present  called  El  Ghor,  through  which 
 that  river  flows  from  the  south  termination  of  the  lake  of  Tiberias,  till  where  it  falls 
 into  the  Dead  Sea.  In  our  text,  however,  it  has  a  more  extended  sense,  for  as 
 the  Dead  Sea  did  not  then  exist,  the  plain  must  have  included  the  valley  of  Siddim, 
 through  which  the  Jordan  formerly  flowed,  and  finally  discharged  its  waters  into 
 the  Red  Sea,  as  is  rendered  extremely  probable  by  the  observations  of  Burckhardt. 
 (Travels  in  Syria,  &c.,  p.  441.)  The  breadth  of  this  hollow  or  valley  varies  from 
 four  to  ten  or  twelve  miles.  With  the  exception  of  some  spots,  chiefly  near  the 
 lake  of  Tiberias  and  near  Jericho,  it  is  now,  and  ever  has  been,  a  parched  desert, 
 owing  to  the  heat  being  concentrated  by  the  almost  perpendicular  chalk  hills  which 
 bound  it  on  each  side,  and  prevent  the  air  being  cooled  by  the  westerly  winds  in 
 summer.  This  valley  is  divided  into  two  distinct  levels;  the  upper,  or  general  level 
 of  the  plain,  and  the  lower,  which  is  about  forty  feet  below  it.  This  latter,  however, 
 which  is  comparatively  narrow,  is  partially  covered  with  trees  and  luxuriant  verdure, 
 chiefly  near  the  river,  which  flows  through  the  middle  of  this  lower  valley.  A  re- 
 markable description  of  this  plain,  entirely  corresponding  with  that  given  by 
 modern  travellers,  will  be  found  in  Josephus's  Wars  of  the  Jews,  book  iv. 
 chap.  viii.  §  2.  It  is  also  mentioned  1st  Kings  vii.  46.  and  2nd  Chronicles  iv.  17. 
 (Winer's  Real  Wbrterhuch ;  Burckhardt' s  Travels  in  Syria  and  the  Holy  Land ; 
 Illustrated  Commentary  upon  the  Holy  Bible,  ^c.J 
 
 "lyi^  nilDy  DHD  Sedom,  Amorrha  and  Tsoar,  v.  10.  p.  G7.  See  the  Geogra- 
 phical Notes  to  next  Section. 
 
 18.  p.  68.  }1"l3n  Chebron.  The  most  ancient  city  in  Palestine,  built  seven 
 years  before  Tsoan  (or  Tanis)  in  Egypt.  (Numbers  xiv.  23.)  and,  according  to 
 Josephus  (Wars,  &c.,  book  iv.  chap.  ix.  §  7.)  even  more  ancient  than  Memphis;  is 
 situated  in  a  rocky  but  fertile  district,  about  twenty-seven  miles  south  of  Jerusalem. 
 
 VOL.    I,  X 
 
GEOGRAPHICAL    NOTES.  86 
 
 32.,  Judges  ix.  1.  34,,  1  Kings  xii.  1.25.,  Jcr.  xli.  5.,  and  Josoplius  Antiq.  B.  vi. 
 ch.  vii.  §  3.,  B.  xi.  cli.  viii.  §  6.  It  was  also  called  Neapolis,*  (i.  e.  the  new  town) 
 or  more  fully,  Flavia  Neajiolis,  in  honor  of  the  Emperor  Flavius  Vespasian,  who 
 granted  its  inhabitants  the  rights  of  Roman  citizens.  The  Arabs  call  it  Naplousa, 
 or  Nabliis,  which  is  its  present  name.  Under  the  Persian  empire,  Shechem  became 
 the  chief  residence  of  the  Samaritan  sect,  who  built  a  temple  on  Mount  Gerizzim, 
 in  opposition  to  that  at  Jerusalem.  (Josephus  Antiq.  B.  xi.  ch.  viii.  §  6.  7. ;  Basnagc 
 Hist,  des  Juifs,  torn.  5.  ch.  xxvi. ;  Jost's  Gesch.  der  Isr.,  vol.  iv.  p.  82. ;  vol.  v. 
 p.  54.  78.  et  seq.)  Benjamin  of  Tudela,  who  visited  Shechem,  in  the  twelfth  century, 
 found  there,  about  a  hundred  persons  of  that  sect,**  and  Dr.  Loewe,  who  was  there 
 in  1838,  found  about  thirty  families.  Much  valuable  information  about  them  may 
 be  found  in  his  letters,  printed  in  the  Allgem.  Zeitung  des  Jiidenthums,  for  1839, 
 Nos.  39,  46,  47,  50,  56.  See  also  Jost's  Hist.  vol.  viii.  151.  et  seq.,  and  Gregoire 
 Histoire  des  Sectes,  torn.  ii.  The  town,  which  is  built  in  a  narroAV  valley,  between 
 Mounts  Gerizzim  and  Ebal,  consists  of  only  two  long  streets.  It  is,  however, 
 situated  in  a  most  pleasant  and  fertile  district,  where  all  the  fruits  of  a  southern 
 clime  ripen  to  perfection.  "  There  is  nothing  in  the  Holy  Land,"  says  Dr.  Clarke, 
 "  finer  tha,n  a  view  of  Naplose  from  the  heights  around  it.  As  the  traveller  de- 
 scends towards  it  from  the  hills,  it  appears  luxuriantly  embosomed  in  the  most 
 delightful  and  fragrant  bowers,  half  concealed  by  rich  gardens  and  by  stately  trees 
 collected  into  groves,  all  around  the  bold  and  beautiful  valley  in  which  it  stands." 
 (Travels.  &c.,  vol.  iv.  p.  266.)  It  is  also  in  some  degree  flourishing  in  other  re- 
 spects, for  it  possesses  some  manufactories,  which  supply  the  neighbouring  districts. 
 The  town  is  likewise  benefitted  by  the  many  pilgrims  who  resort  to  it,  to  view  the  holy 
 places.  The  graves  of  Joseph,  Eleazar,  and  Joshua,  (Josh.  xxiv.  32.  33.,  xxix.  30.) 
 are  there  shewn  in  the  vicinity.  Also  Jacob's  well,  so  called,  because  it  is  situated 
 in  the  field,  which  formerly  belonged  to  Jacob,  and  which  he  gave  to  Joseph. 
 (Gen.  xlviii.  2.)  Over  the  tomb  of  Joseph  is  a  small  Turkish  oratory,  with  a  whitened 
 dome.  The  present  population  of  Nablus  is  computed  by  Buckingham,  to  amount 
 to  about  10,000,  mostly  Mahometans.  There  are  a  few  families  of  Jews  who  reside 
 in  a  small  court  near  the  bazaar. 
 
 Ch.  xii.  8.  ba  n^3  Beth-El.  This  ancient  city  (mentioned  also  supra  xiii.  3.) 
 was  so  called  by  Jacob  (supra  xxviii.  19.),  its  previous  name  being  Laz.  It  was 
 situated  on  the  road  to  Shechem  (Nablus),  on  the  mountains  of  Ephraim,  and 
 distant  about  twelve  Roman  miles  from  Jerusalem.  From  the  idolatry  there  practised 
 by  Jeroboam,  the  prophet  Hosea  calls  it  by  alliteration  JIX  H''^  Beth-aven,  house  of 
 iniquity  instead  of  ?i<  T\'^1  Beth-el,  the  house  of  God.  (Hosea  iv.  15.,  x.  5.  8.,  Amos 
 v.  5.)  For  its  biblical  history,  see,  besides  the  texts  already  quoted,  Joshua  xii.  16., 
 xviii.  22.,  Judges  i.  22.,  iv.  5.,  1st  Samuel  vii.  16.,  x.  3.,  xiii.  2.,  1st  Kings  xii.  1.  28. 
 
 *  It  is  already  mentioned  in  Josephus,  under  that  name,  (Wars  of  the  Jews, 
 Book  iv.,  ch.  viii.  ^^  1.)  and  in  the  first,  or  Jerusalem  Talmud,  Tr.   Abod.   Zar. 
 
 foi.  44,  b.   D'''?is"'3  Nin"?  btK  ''DV  "I  nn  'pxyoE:'*"-) 
 
 **  Page  6G  of  vol  i.  and  p.  84  of  vol.  ii.  of  The  Itinerary  of  Benjamin  of  Tudela, 
 newly  translated  into  English,  by  A.  Asher;  Berlin,  1840-41.  This  edition  is  en- 
 riched with  notes  and  essays,  by  Dr.  Zunz,  the  Rev.  Rapaport,  S  Munk,  Mr. 
 Lebrecht,  and  the  Editor. 
 
89  GEOGRAPHICAL    NOTES. 
 
 we  caunot  admit  this  dangerous  opinion  for  a  moment ;  especially,  as  there  is  great 
 probability  that  this  place  did  not  receive  its  name  from  Dan,  the  son  of  Jacob,  but  from 
 the  circumstance,  and  for  the  reason,  commemorated  in  that  son's  name  (infra  xxx.  6.), 
 it  having  been  most  likely,  a  place  vt'heie  judgment  was  given,  or  justice  y<as  adminis- 
 tered ;  even  as  En  Mishpat  the  fountain  of  justice,  and  Emek  Amelech  the  king's  valley. 
 This  place  was  also  called  Leshem,  (Josh.  xix.  47.)  but  is  mentioned,  Deut.  xxxiv.  1., 
 under  the  name  of  Dan.  It  was  situated  in  a  fertile  district,  at  the  northern  ex- 
 tremity of  Palestine,  near  the  sources  of  the  Jordan,  and  during  the  second 
 temple  was  called  Paneas.  Herod  greatly  embellished,  and  called  it  Ccesarea 
 Philippi,  in  honor  of  the  Emperor  Tiberius  ;*  which  name  was  afterwards  changed 
 to  Neronias,  in  compliment  to  Nero.  The  small  village  which  now  occupies  the  site 
 of  the  ancient  Paneas,  is  called  Banias.  Dan  was  the  northern  limit  of  Palestine  and 
 Beer  Sheba  its  southern.  Hence  the  scriptural  expression  "from  Dan  to  Beersheba  ;" 
 to  designate  the  whole  length  of  the  kingdom ;  and  whenever  Palestine  was  threatened 
 by  war  from  Syria,  the  report  first  reached  Dan,  which  explains  the  poetical  allusion 
 in  Jeremiah  viii.  16. 
 
 15.  n2in  Choha.  Nothing  is  known  of  this  place,  which  is  not  again  men- 
 tioned in  Scripture.  Some  ruins  existed  in  the  time  of  Hieronymus,  to  which  the 
 name  of  Choba  was  given. 
 
 p^)21  DameseJc  (Damascus.)  Although  this  is  one  of  the  most  ancient  towns,  it 
 has  had  the  singular  good  fortune  of  having  maintained  a  flourishing  condition  in  all 
 ages.  It  was  taken  by  David  (2nd  Samuel  viii.  6.),  but  again  lost  in  the  latter  part  of 
 the  reign  of  his  son  Solomon  (1st  Kings  xi.  24.),  and  was  also  subsequently  taken 
 by  Tiglath  Pilezer,  who  carried  its  inhabitants  captive  to  Ker  (2nd  Kings  xvi.  9.) ;  it 
 became  afterwards  subject  to  the  Assyrians,  Babylonians,  Persians,  Greeks  and 
 Romans,  and  finally  to  the  Turks.  Damascus  is  situated  at  the  foot  of  Mount 
 Libanus,**  in  a  very  fertile  plain,  and  is  bound  by  a  river  called  Amana  in  scripture 
 (2nd  Kings  v.  12.),  Chrysorrhas,  or  the  river  of  gold,  by  the  Greeks  and  Romans,  and 
 Barrady  by  the  present  inhabitants.  This  river,  as  also  the  Parpar  of  Scripture  now 
 called  El  Faige,  diverges  into  seven  (or,  according  to  Voluey,  into  three)  principal 
 streams,  which  are  directed  through  the  city  by  numerous  ducts,  to  supply  every 
 house  and  public  building  with  a  fountain,  and  contribute  to  render  the  adjacent 
 district,  within  a  circumference  of  nearly  thirty  miles,  most  pleasant  and  fertile  ;  so 
 that,  as  Mr.  Maundroll  describes  it,  the  town  with  its  numerous  mosques,  domes,  and 
 steeples,  looks,  when  viewed  from  the  neighbouring  hills,  like  a  noble  city  in  a  vast 
 wood.  This  view  has  been  described  in  glowing  and  enthusiastic  terms,  by  ancient 
 and  modern  travellers.  We  subjoin  a  compressed  account  of  this  town  and  its  present 
 state,  from  the  "  Travels  in  Palestine  and  Syria,  by  G.  Robinson,  Esq.,  1837."  He 
 thus  describes  the  first  view  from  the  crest  of  a  hill,  about  two  miles  from  the  town. 
 
 *  The  Jerusalem  Targum  renders  our  text  jVIDpT  p  Dan  of  Ceesarion,  which 
 distinction  may  perhaps  be  received  as  a  proof  that  there  was  more  than  one  city 
 called  Dan.  This,  however,  it  is  difficult  to  determine  ;  particularly  as,  according  to 
 an  opinion  in  the  Talmud,  tr.  Megillah,  fo.  6,  Leshem  and  Paneas  are  declared  to  be 
 identical.     D^''OQ  IT  n^^  pHV^  "1  ION* 
 
 **  North  lat.  33°  27'  and  East  long.  36°  25'.  The  distance  from  Jerusalem  is  stated 
 to  be  about  eight  days  journey,  and  from  Aleppo  about  180  miles. 
 
GEOGEAPHICAL   NOTES.  88 
 
 It  is  also  called  yi^X  nnp  the  city  of  four,  or  of  Arhang,  either,  from  the  four  couples* 
 which  were  there  buried,  or  from  Arbang,  a  chief  among  the  Anakim  or  giants. 
 (Joshua  XV.  13.)  It  is  certain,  however,  that  it  was  already  known  by  the  name  of 
 Arhang  in  Abraham's  time,  (Gen.  xxxiii.  2.,  xxxv.  27.)  but  it  is  more  often  men- 
 tioned by  the  name  of  Chebron.  This,  coupled  with  the  fact  that  loth  names  occur 
 in  various  parts  of  scripture ;  sufficiently  proves  that  the  supposition  of  some,  that  Ezra 
 should  have  interpolated  or  corrected  the  text  by  substituting  Chebron  for  Arbang,  for 
 the  sake  of  elucidation,  is  groundless.  It  is  therefore  probable  that  both  names  were 
 applied  to  this  city,  indiscriminately.  Its  biblical  history  may  be  further  collected, 
 from  Joshua  xiv.  13. 15.,  xx.  7.,xxi.  11. 13.,  Judges  i.  10.,  2nd  Samuel  ii.  1. 11.,  v.  5., 
 XV.  7.  9.  and  Nehemiah  xi.  25.  During  the  Babylonian  captivity,  the  Edomites 
 seized  on  Chebron,  when  they  invaded  the  South  of  Judah,  and  it  became  the 
 capital  of  a  district  which  continued  to  be  called  Idumsea,  long  after  the  territory  of 
 the  Edomites  had  become  incorporated  with  Judsa.  It  was  burned  down  by 
 Cerealis,  one  of  Vespasian's  captains  (Jos.  Wars,  book  iv.  ch.  ix.  9.),  but  was  sub- 
 sequently rebuilt. 
 
 The  present  town,  or  rather  village,  stands  on  the  slope  of  an  eminence,  on  which 
 are  some  ruins  of  an  ancient  castle.**  It  is  still  called  by  the  Arabs  Chabroun,  and 
 also  "  El  Khalyl"  the  well  beloved,  which  is  the  epithet  they  usually  apply  to  Abra- 
 ham, who  is  here  buried.  It  has  some  small  manufactories  of  cotton  and  soap,  also 
 a  glass  house,  the  only  one  in  Syria,  where  a  great  quantity  of  coloured  beads,  rings, 
 bracelets  and  other  trinkets,  are  manufactured,  which  are  sent  as  far  as  Constanti- 
 nople. The  number  of  inhabitants  is  computed  to  amount  to  about  5000.  Very  few 
 Jews  reside  there,  although  their  number  may  have  lately  encreased  by  emigrations 
 from  the  towns  of  Tsafet  and  Tiberias,  which  places  were  nearly  destroyed  a  few- 
 years  ago,  by  earthquakes. 
 
 Ch.  XIV.  1.  All  that  commentators  and  biblical  critics  have  written  in  respect  to 
 the  position  of  countries  mentioned  in  this  verse,  amounts  to  mere  conjecture. 
 
 2.  p.  69.  rb^n  W  the  salt  sea,  now  called  lake  Asphaltites  or  the  Dead  Sea. 
 See  the  notes  to  the  next  Section. 
 
 6.  Mounts  Seir  and  Paran,  will  be  described  hereafter. 
 
 7.  Page  70.  ti'lp  Kadesh,  identical  with  Kadesh  Barneang,  Numbers  xx.  14. 
 will  be  there  noticed. 
 
 IDn  ]1Wn  Chatsatson-tamar.  Subsequently  called  Engeddi,  and  thus  rendered 
 in  the  Targums  of  Onkelos  and  Jonathan  ;  was  a  city  in  the  south  of  Palestine,  in 
 the  desert  of  Judah,  near  the  Dead  Sea,  in  a  mountainous  country  ;  (Joshua  xv.  62., 
 1st  Samuel  xxiv.  1.  2.)  where,  nevertheless,  the  vine,  the  balsam  shrub,  and  palm 
 trees  appear  to  have  flourished.  (Comp.  Cant.  i.  14.  and  Jos.  Ant.  book  ix.  ch.  1.  §  2.) 
 
 14.  p.  71.  p  Dan.  This  town  is  supposed  to  have  received  its  name  from  a 
 colony  of  Danites,  who  took  it,  its  former  name  having  been  Layish  (Josh.  xix.  47., 
 Judges  xviii.  27.)  from  which  circumstance  it  has  been  inferred  that  interpolation 
 has  here  taken  place.   But,  convinced  as  we  are  of  the  purity  and  integrity  of  the  text, 
 
 *  Adam  and  Eve,  Abraham  and  Sarah,  Isaac  and  Rebecca,  and  Jacob  and  Leah. 
 See  Medrash  Rabbah  and  Rashi  on  Gen.  xxiii.  2. 
 
 **  According  to  Benjamin  of  Tudela  they  are  the  ruins  of  the  ancient  Chebron, 
 (Itinerary,  vol.  i.  p.  76  of  Asher's  edition.     See  also  the  notes,  vol.  ii.  p.  92.) 
 
(     01     ) 
 
 PRECEPT  CONTAINED  IN  THIS  SECTION. 
 
 Ch.  XVII.  10-15.  13t  73  D27  /lOH  Every  male  child  among  you  shall  be  cir- 
 cumcised. This  is  an  affirmalive  precept,  obligatory  on  all  male  Israelites,  through- 
 out all  their  generations,  to  circumcise  their  children,  and  home-born  slaves,  on  the 
 eighth  day  of  their  birth :  and  those  that  are  bought,  as  soon  as  possession  is  obtained 
 of  them.  It  is  incumbent,  in  the  first  instance,  on  a  father  to  circumcise  his  son  ; 
 but  in  case  of  neglect,  or  when  the  fiither  has  died,  the  Beth-din,  magistrates,  or  tri- 
 bunal, are  bound  to  see  that  this  precept  is  observed.  And  in  case  of  their  neglect, 
 or  where  they  have  no_  power  to  enforce  their  decree,  the  uncircumcised  Israelite 
 who  should  refuse  to  submit  to  this  rite,  after  having  attained  the  age  of  thirteen 
 years  and  one  day ;  incurs  the  penalty  of  excision. 
 
 The  other  Rabbinical  explanations  and  decisions  in  respect  to  this  commandment, 
 are  contained  in  the  Talmud,  tr.  Sabbath,  chap.  ix.  and  Yebamoth,  chap,  iv., 
 Maimonides,  Yad  Hachazalca  vol.  ] .,  and  Shulchan  Aruch,  vol.  2.  chap.  263. 
 
 Besides  the  reason  mentioned  in  the  text ;  (see  our  note  to  verse  10)  another  has 
 been  assigned,  viz.  :■ — that  the  Almighty  having  so  peculiarly  distinguished  his  pre- 
 ferred nation,  morally,  by  his  revelation  and  other  favors  to  them,  would  also  that 
 they  should  be  impressed  with  this  indelible  mark,  so  that  they  might  likewise  "be 
 distinguished  ja^ysjcaZ/y  as  His  own  and  peculiar  people. 
 
 We  must  avail  ourselves  of  this  opportunity  to  state,  that  whenever  in  the  course 
 of  this  work  reasons  or  motives  are  assigned  for  the  institution  of  commandments, 
 in  addition  to  those  given  by  the  holy  Scriptures,  or,  where  the  sacred  text  does 
 not  assign  any,  these  reasons  or  motives  arc  merely  conjectural,  and  are  chiefly 
 derived  from  the  works  of  Maimonides,  Nachraanides  "  On  the  Precepts,"  and 
 from  the  Tljnn  1SD  where  they  arc  also  given,  as  probable  reasons. 
 
GEOGRAPHICAL   NOTES.  90' 
 
 "  Here  the  vast  plains  of  Damascus,  with  the  city  in  the  fore-ground,  and  the  suburb 
 of  Salahieh  at  our  feet,  burst  suddenly  upon  our  delighted  fancy.  The  city  itself 
 stands  embosomed  amidst  gardens,  and  is  encompassed  by  the  same  to  a  great  extent 
 all  around.  Well  may  it  be  called  El  Sham  Shereef,  the  "  noble  and  beautiful,"  and 
 well  may  the  enthusiastic  Arab  be  excused  -when  he  applies  to  it  the  more  exagge- 
 rated epithet  of  Ede  or  '  Terrestrial  Paradise.'    It  is  indeed  a  rare  and  lovely  sight." 
 
 "  On  a  nearer  inspection,  however,  Damascus  does  not  altogether  answer  the  ex- 
 pectations held  out  by  its  exterior  appearance.  The  streets  are  narrow  and  irregular 
 but  the  magnificent  interior  of  some  of  the  houses  contrasts  singularly  with  the  ap- 
 parent poverty  from  without.  The  shops  which  line  the  streets  are  of  mean  appear- 
 ance ;  but  the  bazaars  are  handsome  structures.  Here  and  there  a  few  carts  are  seen, 
 and  a  string  of  laden  camels,  and  the  greatest  silence  prevails  even  at  noonday.  You 
 seldom  meet  with  an  inhabitant,  and  little  would  you  suppose  yourself  to  be  in  the 
 Metropolis  of  Syria." 
 
 "  The  gardens,  or  rather  the  enclosed  plantations  which  encompass  the  town,  are 
 justly  celebrated  for  the  variety,  abundance,  and  excellence  of  the  fruits  they  produce  ; 
 large  quantities  of  which  are  dried  and  annually  exported.  The  total  population  of 
 Damascus  is  estimated  at  120  to  150,000  souls,  of  whom  two  or  three  thousand  are 
 Jews.*  The  Mahometans  of  this  town  have  long  been  notorious  for  their  bigotted 
 attachment  to  Islamism,  and  for  their  hatred  and  persecution  of  all  other  religions. 
 In  my  own  person  I  had  the  unenviable  distinction  of  feeling  its  effects."** 
 
 1<S.  "l?On  ptoyi  ni5J'  pOy  EmeJc  Skavek  and  Emek  Amelech  (the  king's  valley.) 
 It  is  probable  that  this  valley  received  its  name  from  the  event  here  recorded  of  the 
 meeting  of  the  kings  with  Abram.  It  appears  to  have  been  situated  to  the  north  of 
 Jerusalem,  and  is  again  mentioned,  1  Samuel  xviii.  18.  Some  consider  it  identical 
 with  the  valley  of  Jehoshaphat,  between  Jerusalem  and  the  Mount  of  Olives. 
 
 Ch.  XVI.  7.  "IIB'  Shur.  This  wilderness  is  to  the  south-west  of  Palestine,  near 
 Kadesh  and  Gerar,  and  towards  the  Egyptian  border,  infra  xx.  I.,  xxv.  18.,  1st  Sam. 
 XV.  7.,  xxvii.  8.  Onkelos  and  Jonathan  render  it  K"l3n  and  it  is  mentioned  under 
 that  name  in  the  Mishna,  tr.  Gittin,  chap.  i.  §  1.  It  is  supposed  that  the  part  of  the 
 desert,  now  called  El  Dshofar,  is  the  Shur  of  Scripture. 
 
 *  According  to  Buckingham  and  Dr.  Richardson  the  number  of  Jews  amounted 
 in  1818  to  about  12,000.  Benjamin  of  Tudela  computes  the  number  of  Jewish  in- 
 habitants in  his  time  to  about  3000,  as  also  200  Caraites,  and  about  400  Samaritans. 
 {Itinerary  p.  48,  Asher's  Edition.)  Modern  travellers  make  no  mention  of  any  of 
 these  sects  in  their  description  of  Damascus. 
 
 **  Mr.  Robinson  relates,  (p.  117.)  hoAV,  upon  entering  the  town,  he  was  violently 
 dragged  from  his  horse,  beaten,  ill-treated  by  an  infuriated  mob,  and  even  "spit 
 upon  by  a  young  urchin,"  merely  for  acknowledging  himself  a  Christian.  Most 
 travellers  agree  in  designating  the  inhabitants  as  most  fanatical  and  intolerant.  The 
 inhuman  cruellies  recently  ||  inflicted  on  the  poor  Jews  there,  on  most  absurd  and  un- 
 founded accusations,  are  fresh  in  our  memory,  and  have  amply  confirmed  the  truth 
 of  Burckhardt's  assertion  that  "  Damascus  still  continues  to  be  the  seat  of  fanati- 
 cism."    Travels,  &c.  p.  323. 
 
 II   In  A.  M.  5600—1840. 
 
92  GENESIS    XVIII. 
 
 Ch.  XVIII.  1.  The  Lord  again  appeared  unto  him  in  the 
 terebinth  grove  of  Manire :  as  he  sat  at  the  entrance  of  the  tent 
 in  the  heat  of  the  day. 
 
 2.  He  raised  his  eyes  and  looked,  and  lo,  three  men  were 
 standing  near  him :  when  he  beheld  them,  he  ran  to  meet  them 
 from  the  entrance  of  the  tent,  prostrated  hunself  toicards  the 
 ground, 
 
 3.  And  said,  My  Lord,  if  now  I  have  found  favour  in  thine 
 eyes,  pass  not  away,  I  pray  thee,  from  thy  servant. 
 
 4.  Permit  that  a  little  water  be  fetched,  wash  your  feet,  and 
 rest  yourselves  under  the  tree. 
 
 terpretation  chiefly  on  the  same  grounds  as  wc  did  in  our  note  to  the  text  quoted. 
 For  none  but  superhuman  agents  could  speak  so  authoratively,  (see  v.  10  of  this  chap- 
 ter, and  vv.  13.  21 .  of  the  following,)  or  act,  as  they  did,  (infra  xix.  1 1.)  without  pre- 
 viously invoking  God's  aid,  as  in  the  parallel  case  of  Elisha,  (2nd  Kings  vi.  18.)  or 
 saying,  Thus  the  Lord  said ;  Therefore  did  the  Lord  se7id  me,  Sjc,  or  similar  ex- 
 pressions, which  we  find  invariably  used  by  the  prophets.  N"l*1  When  he  beheld 
 them.  The  apparently  unnecessary  repetition  of  the  word  fc^TI  has  led  Rashi  to 
 explain  the  first  in  its  primary  signification  o?  seeing,  and  the  second  in  the  sense  of 
 considering.  At  first  he  saw  the  men,  and  expected  they  would  advance  towards 
 him  ;  but  when  he  found  them  standing  still,  as  if  unwilling  to  give  trouble,  Abraham 
 considered  it  his  duty  to  go  towards  them  to  proffer  his  hospitality.  According  to 
 Abarbanel,  the  repetition  indicates  that  their  approach  differed  from  that  of  ordinary 
 men,  for  when  he  first  raised  his  eyes  he  saw  them  at  some  distance,  but  suddenly 
 he  beheld  them  quite  close  to  him,  and  accordingly,  the  second  5<"l''1  should  be  ren- 
 dered when  he  saw  this.  It  is,  however,  most  probable,  that  this  is  only  an  idiomatic 
 expression,  and  the  Targums  and  the  best  translators  concur  in  the  sense  we  have 
 here  given. 
 
 3.  ""^nX  My  Lord.  Our  sages  say  that  he  addressed  himself  in  the  first  instance 
 to  the  one  who  appeared  to  be  the  principal  among  them.  (Rashi  from  Bereshit 
 Rabbah.J  The  Samaritan  has  the  plural  wherever  our  text  uses  the  singular  number, 
 as  if  Abraham  was  addressing  all  three.     The  Scptuagint  agrees  with  our  text. 
 
 4.  D3v3"l  "l^*mi  And  wash  your  feet.  Water  to  bathe  or  wash  the  feet,  is  a 
 necessary  and  most  grateful  part  of  hospitality  in  the  East.  Where  the  people  wear 
 sandals,  which  are  intended  only  to  protect  the  soles,  the  feet  soon  become  foul  and 
 parched ;  and  to  have  the  feet  and  ancles  bathed  is  the  most  gratifying  refreshment, 
 •which  always  precedes  the  meal.  (Compare  infra  xix.  2.,  xxiv.  .32.,  xliii.  24.,  Judges 
 xix.  21.)  The  first  act  of  hospitality  shewn  in  the  East  is  to  wash  the  feet  of  travel- 
 lers, (compare  Judges  xix.  21.)  and  accordingly  wc  find  that  it  was  the  first  refresh- 
 ment Abraham  and  Lot  offered  to  their  guests.  It  is  yet  common  to  see  this  office 
 performed  for  weary  travellers  in  Hindoo  villages.  liyt^HI  literally  lean  or  support 
 yourselves.  It  is  the  custom  in  the  East  to  recline  on  one  side,  and  to  lean  or  rest 
 on  the  arm  or  elbow  during  meals.       |'yn  Dnn     Under  the  tree.     As  the  shade 
 
s         fi         s 
 
 j^nh  vhv  D^n^^i  D^E^i^^  nsj^Sti^  h^n^  «lh  Vi^^  ^^i'*A  ^    :  Di^n 
 
 :-       AT  <  V  T  •  •     T  -:  iT         .  .  .  ^ 
 
 i^)'r\^\^   t  ^'inj^.  Sj?.t?  Sn^n  i^r^^  ^^'J^?  P  '^^^^  ^^'^^ 
 
 Chap.  XVIII.  1 .  "H  vVx  i^lM    T/ze  Lord  again  appeared  unto  him.    As  we  do  not 
 find  that  any  communication  was  then  made  to  Abraham,  the  Medrash  and  Nachma- 
 nides  explain  our  text  as  connected  Avith  the  preceding  chapter,  and  that  this  mani- 
 festation of  the   divine  presence  was  vouchsafed  to    Abraham  shortly  after  he  had 
 executed  the  divine  behest  in  respect  to  circumcision ;  as  an  especial  mark  of  honor, 
 and  to  reward  him  for  his  prompt  compliance.     But  R.  Samuel  ben  Meir,  commonly 
 called  Rashbam,  whose  excellent  literal  interpretations  are  so  justly  valued,  is  followed 
 by  most  modern  biblical  critics  in  his  exposition  of  this  text.     He  considers,  that  here, 
 as  in  many  other  scriptural  passages,  we  have  ^general  description,  and  the  following 
 verses  are  its  specification ;    that  is,  we  are  first  told  that  God  appeared  unto  Abra- 
 ham, and  the  purpose  and  manner  of  that  appearance  are  subsequently  related  m 
 detail.      hr\^r\  nnS     Entrance  of  the  tent.     The  term  HHS  signifies  an  openmg  or 
 door-way,  and  must  be  distinguished  from  the  door  itself,  which  is  called   n*?n.     See 
 infra  xix.  6.,  and  1st  Kings  vi.  31.,  where  both  expressions  are  mentioned  in  the 
 same  text.     It  must  be  obvious,  besides,  that  the  term  door  cannot  properly  be  ap- 
 plied to  a  tented  habitation.     Dm  DHD  in  the  heat  of  the  day.     About  noon,  when 
 the  heat  of  the  sun  renders  travelling  in  eastern  countries  very  unpleasant,  the  sultri- 
 ness of  the  air  being  so  great  about  this  time,  as  to  make  even  the  interior  of  a  tent 
 inconvenient.     Therefore,  Abraham  sat  outside,  to  enjoy  the  shade  of  his  tent,  and 
 also  for  the  purpose  of  hospitably  off'cring  rest,  refreshment,  and  cooling  shade  to  any 
 traveller  passing  that  way  who  might  need  it.  {Rashi.)  According  to  Nachmanides  the 
 time  of  the  day  is  here  mentioned  to  explain  why  Abraham  did  not  offer  his  guest  to 
 remain  over  night,  as  Lot  did,  (infra  xix.  2.)     For  it  would  have  been  indecorous  to 
 ask  them  at  noon  to  delay  their  business  so  long,  when  they  could  only  want  some 
 temporary  refreshment  to  resume  their  journey  in  the  afternoon;  and  therefore  after 
 Abraham's  offer  of  refreshment  he  adds  nsyn  "inS.       But  it  was  different  in  the 
 case  of  Lot,  for  the  angels  (or  travellers  as  he  supposed  them  to  be)  arrived  at  Sedom 
 towards  night.     Nevertheless  we  find  that  he  considers  it  uncourteous  to  detain 
 them  longer  than  necessary,  for  he  adds  "  ye  may  then  rise  early  to-morrow  and 
 proceed  on  your  way."    Infra  xix.  2. 
 
 2  n^m^^  r\^^^  Three  men.  They  were  angels  who,  as  in  the  case  of  Hagar, 
 had  assumed  the  out-ward  appearance  of  men,  to  render  themselves  visible  to  Abra- 
 ham and  Lot.  (Supra  xvi.  7.)  Here  also  Maimonides  and  R.  Levi  ben  Gershom 
 assume  that  these  were  human  and  not  spiritual  agents.*     But  we  must  reject  this  in- 
 
 *  Aben  Ezra  seems  also  to  incline  to  this  opinion.     See  his  Comm.  on  v.  1 3. 
 
93  GENESIS    XVIII. 
 
 5.  And  I  will  fetch  a  morsel  of  bread,  and  comfort  ye  your 
 hearts ;  after  that  you  may  pass  on :  therefore,  since  ye  have 
 passed  by  near  your  servant.  They  said,  So  do,  as  thou  hast 
 said. 
 
 6.  Then  Abraham  hastened  into  the  tent  unto  Sarah,  and  said, 
 Quickly  prcjjare  three  measures  of  fine  meal,  knead  it,  and  make 
 hearth-cakes. 
 
 7.  Abraham  next  ran  unto  the  herd,  and  fetched  a  calf  tender 
 and  good,  and  gave  it  unto  a  young  man ;  who  hastened  to  dress  it. 
 
 8.  And  he  took  cream  and  milk,  and  the   calf  which  he  had 
 
 still  used  in  the  East.  (See  Niebulir's  Description  de  VArahie,  p.  46.)  It  may  be 
 thought  strange  that  in  the  large  household  of  so  wealthy  a  man  as  Abraham,  it  was 
 necessary  to  prepare  every  thing,  not  excepting  broad,  on  ihe  arrival  of  a  few  tra- 
 vellers ;  an  event  which,  according  to  the  hospitable  manners  of  the  time  and  country, 
 was  not  at  all  uncommon,  but  would  frequently  happen.  Also  to  see  Sarah,  the  wife 
 of  a  powerful  chief,  who  could  on  occasion  command  the  services  of  three  hundred  and 
 eighteen  armed  men  (supra  xiv.  14.)  occupied  in  the  menial  services  of  kneading  the 
 dough,  baking  bread,  &c.  But  a  knowledge  of  eastern  customs  serves  to  explain 
 this,  and  many  other  apparently  strange  passages,  we  meet  with  in  the  holy  scriptures. 
 No  more  bread  is  made  in  the  East  than  is  required  for  the  consumption  of  the  day, 
 as  it  will  not  longer  keep  good  in  a  warm  climate;  and  should  travellers  arrive  in 
 the  middle  of  the  day,  cakes  are  soon  baked  for  them  in  the  manner  described,  or, 
 by  spreading  the  dough  over  stones,  or  to  the  sides  of  an  inverted  jar  or  pot,  and 
 covering  the  outside  with  hot  cinders,*  which  is  a  still  quicker  method.  The  women 
 of  every  household,  even  of  high  rank,  do  not  disdain  to  knead  and  bake  the  bread 
 with  their  own  hands.  We  have  an  example  in  2nd  Samuel  xiii.  5-10,  and  sucli  is 
 even  now  the  practice  among  the  Arabs.  With  respect  to  the  meat,  it  is  to  be 
 observed  that  very  little  animal  food  is  used  in  the  East,  especially  by  the  Nomades, 
 though  they  have  ample  flocks  and  herds.  Their  usual  fare  consists  only  of  flour 
 made  into  paste,  and  boiled  with  sour  camel's  milk  ;  except  on  the  occasion  of  a 
 festival,  or  when  a  stranger  arrives.  See  Burckhardt's  Notes  on  the  Bedouiiu. 
 Fresh  killed  meat  is  not  unfit  for  eating  in  hot  climates,  where  it  soon  spoils. 
 
 7-  Dmit?  y'\  Ipnn  ?X"I  Abraham  next  ran  unto  the  herd.  His  hospitable  zeal 
 did  not  allow  either  his  years  or  his  dignity  to  stand  in  the  way  of  his  courtesy. 
 
 8.  nXton  Cream.  This  has  been  erroneously  rendered  "butter"  which,  as 
 Michaelis  and  llosenmidler  assert,  is  not  used  for  food  in  the  East.  The  Targums 
 and  most  modern  translators  render  it,  cream,  as  Ilashi  likewise  explains  it.  That  it 
 cannot  mean  butter  may  be  proved  from  Judges  iv.  19.,  Comp.  v.  25.,  Job  xx.  17., 
 Isaiah  vii.  15.,  from  which  texts  it  plainly  appears  that  nSOn  denotes  some  potable 
 
 *  This  is  the  "llin  or  oven,  mentioned.  Lev.  ii.  4.  et  al.  pass.,  and  in  the  Talmud, 
 but  the  njiy  of  our  text  appears  from  the  expression  in  Ilosea  vii.  8.  to  be  prepared 
 according  to  the  method  first  described. 
 
 vol,.    I.  Y 
 
^Hh  ri'ji^-hi<  n^riKH  Dpn^wsi  nn^;5 «    :  nns'^.  ^m^  n^j^p 
 ipsn-^Kl  7    :  niiij;  y]?).  ^^^^  n%  njbi';).  fa\si?  ^ht^  nrip 
 
 wliich  it  afforded  was  more  agreeable  in  the  heat  of  the  day,  than  the  interior  of  the 
 close  tent,  Abraham  did  not  ask  them  to  enter  his  dwelling,  as  Lot  did. 
 
 5.  Dnp  riQ  A  piece  of  bread.  This,  like  the  expression  a  little  water,  (v.  4.) 
 was  intended  as  a  term  of  civility,  to  induce  the  travellers  to  accept  his  invitation, 
 as  they  would  give  but  little  trouble.  But  though  Abraham  promised  but  little,  he 
 entertained  his  guests  liberally  and  sumptuously,  like  a  wealthy  man  entertaining 
 visitors  of  a  superior  class,  as  their  appearance  and  behaviour  seemed  to  indicate. 
 Dmsy  p  ?y  ^D  Therefore,  since  ye  have  passed  by.  We  have  rendered  this  text 
 according  to  Aben  Ezra  and  Rashi,  and  thus  the  sense  appears  to  be  in  all  places 
 where  this  expression  occurs,  infra  xix.  8.,  xxxiii.  10.,  xxxviii.  26.,  Numbers  x. 
 (see  Michlal  Yofee  p.  76.,  Gesenius  ad  rad.  '•3  and  Tuch  ad  lit.)  and  thus  it  has  like- 
 wise been  given  by  Mendelssohn  and  the  principal  Jewish  translators  ;  the  sense  is, 
 *  Since  your  road  happened  to  lay  near  my  dwelling;  it  will  be  gratifying  to  me,  and  not 
 inconvenient  to  yourselves,  to  accept  my  invitation  of  refreshment  and  rest.'  ")5i'S3 
 m!n  -4s  thou  hast  said.  According  to  Aben  Ezra  they  meant  hereby  to  express 
 that  a  morsel  of  bread,  and  a  little  water  to  wash  their  feet,  was  all  they  required. 
 According  to  Nachmanides,  that  they  would  only  take  some  short  repose  under 
 the  shadow  of  the  trees,  without  entering  into  the  tent.  It  seems,  however,  to  be  a 
 general  term  indicating  that  they  accepted  the  preferred  hospitality.  Throughout 
 this  interview  they  observed  a  civil  but  dignified  deportment,  as  from  superior  beings 
 to  an  inferior  :  which  caused  Abraham,  who  had  observed  this  from  the  beginning, 
 (see  our  note  to  verse  1 .)  to  hasten  to  entertain  them  in  a  worthy  manner,  and  to  wait 
 on  them  himself,  (verse  8.) 
 
 6.  D''^?D  \i^7\^  Three  Measures.  Each  Seah,  or  measure,  is  the  third  of  an  Epha, 
 equal  to  about  seven  gallons  and  a  half,  or  nearly  a  bushel,  English  measure.  This, 
 added  to  the  calf,  and  other  articles  mentioned  in  the  two  next  verses,  appears  too  great 
 a  quantity  of  food,  for  the  entertainment  of  three  men.  Some  therefore  have  supposed 
 that  Abraham  invited  the  principal  members  of  his  household  to  join  his  guests,  to  do 
 them  honor;  others,  that  a  part  was  reserved  to  be  given  to  them  to  use  on  the  road. 
 But  as  the  Scripture  does  not  seem  to  indicate  any  thing  of  the  sort,  we  prefer  the 
 exposition  of  Abarbanel  as  more  in  unison  with  the  generous  character  of  Abraham, 
 viz.  that  he  intended  by  an  entertainment  distinguished  by  variety,  quantity  and  ex- 
 cellence of  food,  to  manifest  his  own  liberality  and  respect  for  his  guests.  niJiy 
 Hearth-cakes.  These  are  baked  upon  the  stones  of  the  hearth,  which  having  been 
 thoroughly  heated  by  fire  kindled  on  it,  is  then  swept  clean,  the  cakes  laid  on  it,  and 
 covered  with  live  embers ;  the  bread,  or  rather  the  thin  cakes  thus  baked, have  a  peculiar 
 and  agreeable  flavour.    Thi.s  kind  of  cake  is  frequently  mentioned  in  Scriptu;e,  and  is 
 
94  GENESIS    XVIII. 
 
 dressed,  and  set  it  before  them,  and  he  stood  near  them,  under 
 the  tree,  and  they  did  eat. 
 
 9.  They  said  then  unto  him.  Where  is  Sarah  thy  wife  ?  he  said. 
 Behold,  she  is  in  the  tent. 
 
 10.  Then  one  of  them  said,  I  will  certainly  return  unto  thee 
 about  this  time  next  year  ;  when  lo  !  Sarah  thy  wife  shall  have  a 
 son.  And  Sarah  heard  it  at  the  entrance  of  the  tent  which  icas 
 behind  him. 
 
 11.  Now  Abraham  and  Sarah  tve7'e  old,  advanced  in  days :  it 
 had  ceased  to  be  with  Sarah  after  the  manner  of  women ; 
 
 12.  Therefore  Sarah  laughed  within  herself,  saying.  After  I 
 am  worn  loith  age,  shall  I  have  pleasure,  my  lord  being  also 
 old? 
 
 13.  Then  the  Lord  said  unto  Abraham,  Wherefore  did  Sarah 
 laugh,  saying.  Shall  I,  indeed,  bear  a  child,  who  am  old  ? 
 
 as  it  is  hereafter  exprcsser],  D''t^*3  "]"n  (infra  xxxi.  35.)  Alluding  to  the  menstruation, 
 ■without  which  conception  cannot  take  place ;  and,  as  Abarbanel  remarks,  Sarah  con- 
 sidered that  this  would  not  have  ceased,  had  God  intended  she  should  bring  forth  a 
 child. 
 
 12.  XV^  pnVni  Therefore  Sarah  laughed.  Because  she  considered  it  only  as  a 
 complimentary  wish,  or  perhaps  a  jocular  or  sarcastic  expression,  of  the  guests,  whom 
 she  took  to  be  ordinary  men.  As  she  did  not  believe  tlieir  words,  she  laughed,  but, 
 "  within  herself,"  not  aloud,  so  as  not  to  offend  them,  or  to  let  them  know  that  she 
 had  been  listening  to  their  conversation.  But  Abraham,  who,  from  their  majestic 
 aspect,  had  immediately  suspected  they  were  more  than  ordinary  mortals,  being  thus 
 forcibly  reminded  of  the  divine  promise,  listened,  with  awe  axii.  reverence  to  the 
 announcement.  Tl?!  Worn  with  age.  From  the  root  n?3  to  wear  or  be  worn  out ; 
 (Compare  Job  xxi.  13.)  most  forcibly  rendered  by  Dr.  Geddcs  "  Yearworn  as  I  am." 
 
 13.  "n  "I0X''1  Then  the  Lord  said,  S^c.  According  to  Rashham  these  were  the 
 words  of  the  principal  angel,  who  spoke  in  the  name  of  Him  by  whom  he  was  sent. 
 mtJ'  npnV  HT  no?  wherefore  did  Sarah  laugh.  We  have  already  remarked 
 (note  to  V.  17.  of  the  preceding  chapter)  that  this  laughter  of  Sarah  originated  in  in- 
 credulity, and  therefore  met  with  a  well  merited  reproof.  For  although  Sarah  mi"ht 
 not  have  known  or  suspected  that  the  travellers  were  any  thing  more  than  what  they 
 appeared  to  be,  viz.  mere  men;  still,  as  Abarbanel  6hscx\c.s,  "  No  doubt  can  reasonably 
 exist  that  Abraham  informed  her  of  the  divine  promise,  that  she  should  have  a  son. 
 (infra  xvii.  19.)  And  of  course  she  was  aware  of  the  origin  and  intention  of  the 
 command  of  circumcision,  which  had  an  especial  reference  to  the  birth  of  that  son,  that 
 he  might  be  procreated  in  holiness  and  purity.  Neither  could  she  possibly  be  ignorant 
 of  the  change  of  her  OAvn  and  of  her  husband's  name,  ordered  by  the  Almighty,  and  of 
 the  import  and  motive  for  that  change.  (Ibid  vv.  b,  15,  16.)  She  ought  tlierefore  to  have 
 listened  respectfully  to  the  announcement  of  the  men,  whom  she  might  have  supposed 
 
xni  Sni^n  nng  n5;pb^"  nnb'i  ^mi<  r\'i:^h  ]T^^'^]  J^b  rij^^ 
 T]^t^^  MvnVWo  D'9!5  0^x3  D^ipT  h^m  DninK)  n  :  virii^ 
 -nn^n  '^ri^n  n^^^  nb^S  nsipn  r\it  pmr\)  12    ♦  D^tJ'i^  nin 
 
 T  :  IT  •        :        ^'^  -:  r  a       "  jt    :|  •    :  >.t  t      |    v-   :     •   -  r    t  -  - ,. 
 
 )t  -:  IT         V  TiT  AT    T :    -  V        vT      :  V       ,-  ]\r-x       v  i-        t    :<«•   :jC 
 
 liquid,  and  as  Gesenius  observes  in  his  Dictionary,  "  The  word  nXDH  cannot  be 
 rendered  butter  in  any  of  the  texts  where  it  occurs,  since  that  was  only  known  to  the 
 ancients  as  a  medicine,  and  even  at  present  is  solely  used  as  such,  in  eastern  countries." 
 (Diet,  ad  rad.  NJOri)  He  renders  it  thick  clotted  milk.  Dr.  Boothroyd  observes 
 it  was  very  likely  clotted  cream,  the  same  as  the  Kaymak  of  the  Arabs.  (See  Rus- 
 sell's Note  on  Harmer's  Observations,  vol.  1.  p.  446.)  ^yn  nHD  Under  the  tree, 
 or  rather  the  grove  of  trees.  (Rashbam.)  "I73NM  And  they  did  eat.  They  made 
 it  appear  as  if  they  did  eat.     (Rashi.) 
 
 9.  "in^^J?  m^  rriX  where  is  Sarah  thy  wife.  They  asked  this,  although  they 
 were  well  aware  where  she  was,  (even  as  Omniscience  itself  condescended  to  interro- 
 gate Adam,  supra  iii.  9.,  Moses,  Exod.  iv.  2.,  and  Balaam,  Num.  xxii.  9.)  to  com- 
 mence the  conversation,  and  for  the  reason  we  stated  in  respect  to  the  question  the 
 angel  proposed  Hagar,  (see  our  note  supra  xvi.  8.)  also  in  order  to  act  in  accordance 
 Avith  the  character  of  mortals,  which  they  had  assumed.  briKIl  iUn  She  is  in  the 
 tent.  In  her  proper  place,  engaged  in  her  domestic  concerns.  Abraham  would  indicate 
 by  this  expression,  that  his  spouse  was  both  modest  and  industrious.  Compare 
 Judges  V.  24.,  Bereshith  Rabbah,  chap,  xlviii. 
 
 10.  "JvS  SIEJ'X  D1tJ>  I  will  certainly  return  unto  thee.  This  return  must  be  un- 
 derstood in  a  figurative  sense,  and  was  confirmed  by  "  God  visiting  Sarah,  &c."  (See 
 infra  chap.  xxi.  1.  2.)  nTI  0^3  About  this  time  next  year.  The  various  inter- 
 pretations which  have  been  given  of  this  passage,  and  the  difficulties  attending 
 most  of  them,  will  be  stated  note  (a)  at  the  end  of  the  section.  V"inX  NIHI 
 Which  was  behind  him.  The  word  i<ini  relates  to  the  S"lXn  nnS  opening  of  the 
 tent,  which  was  behind  the  speaking  angel.  This  seems  to  be  the  most  natural  inter- 
 pretation, though  some  translate,  "  And  she  (Sarah)  was  behind  him,'"  (the  angel.) 
 But  this  rendering  is  inadmissible,  according  to  our  Masoretic  text,  where  the  word 
 is  pointed  iH^T]  (signifying  he)  and  not  NIH  {she).  Nor  is  there  anything  gained  by 
 this  alteration  ;  as  the  sense  remains  the  same  in  either  case.  The  first  interpreta- 
 tion has  the  important  advantage  of  being  more  in  accordance  with  grammatical 
 propriety,  as  PinS  is  a  masculine  noun.  Compare  Ezekiel  viii.  8.,*  and  2nd  Chron. 
 iv.  22.** 
 
 11.  D''D''l  C^Xa  Advanced  in  years.  Buxtorf  considers  this  phrase  elliptical, 
 and  that  D""!"!  OTGHy  is  understood.       D''Ei^33  ITIN     After  the  manner  of  women.  Or, 
 
 *  nnx  nna  n^m  and  not  nnx  fem.   **  vnin"?!  rr^nn  nnsi  and  not  nTiin^i 
 
 fem. 
 
95  GENESIS  xvni. 
 
 14.  Is  any  thing  wonderful  for  the  Lord  ?  At  the  time  appointed 
 I  will  retiu'n  unto  thee,  about  this  time  next  year,  and  Sarah  shall 
 have  a  son, 
 
 15.  But  Sarah  denied,  saying,  I  laughed  not :  for  she  was  afraid. 
 He  said.  Nay,  but  thou  didst  laugh. 
 
 16.  The  men  now  arose  from  thence,  and  turned  towards  Sc- 
 doni :  Abraham  going  with  them  to  conduct  them. 
 
 17.  But  the  Lord  said,  shall  I  conceal  from  Abraham  that  which 
 I  am  about  to  do  ; 
 
 18.  Seeing  that  Abraham  shall  surely  become  a  great  and 
 mighty  nation,  and  all  the  nations  of  the  earth  shall  be  blessed 
 in  him  ? 
 
 19.  For  I  have  noticed  him;  because  he  will  command  his  chil- 
 dren and  his  household  after  him,  that  they  shall  keep  the  way  of 
 
 has  been  remarked,  that,  with  the  exception  of  the  text  in  Deuteronomy  we  have 
 quoted,  this  expression,  in  every  other  instance  where  it  occurs  in  Scripture,  is  used 
 to  portend  coming  evil.     Compare  inter  al.  Jcr.  vi.  1.     |1D^*Q  ^Qpt^*3  nj?")  ^3 
 
 UTw\^?  DDy  "^/in  Going  with  them  to  conduct  them.  Abraham  still  consi- 
 dered his  guests  in  the  character  tliey  had  assumed,  and  according  to  eastern  custom 
 went  with  them  a  part  of  their  way,  to  do  them  honor.  (Comp.  infra  xii.  20.  and  our 
 note.) 
 
 17.  DmZlND  ^JS  HDitDn  Shall  I  conceal  from  Abraham.  Several  reasons  con- 
 curred to  render  it  necessary  that  Abraham  should  be  informed  of  the  destruction 
 impending  over  the  wicked  cities  of  the  plain.  As  the  progenitor  of  a  great  nation, 
 as  one  in  whom  all  mankind  should  be  blessed,  it  was  necessary  that  through  him, 
 his  descendants  and  the  whole  world  should  be  informed  that  although  the  Almighty 
 is  long-suffering  and  most  merciful,  yet.  He  is  also  just,  and  will  certainly  punish 
 the  wicked,  and  destroy  the  impenitent  and  obdurate  sinner.  So  that  this  awful  ex- 
 ample of  just  retribution  to  the  Sodomites,  according  to  their  abominable  deeds, 
 might  operate  as  a  warning  to  all ;  and  prove  a  strong  incentive  to  Abraham's  descen- 
 dants in  particular,  to  continue,  like  him,  to  act  with  equity  and  justice,  so  that  they 
 might  fully  enjoy  the  benefit  of  the  divine  promise  foretold  to  Abraham.  As  the 
 doomed  towns  formed  part  of  the  territory  which  had  been  promised  to  Abraham 
 (supra  X.  19.)  God  would  not  destroy  them,  without  acquainting  him  of  his  intention. 
 Perhaps,  also,  as  has  been  surmised  by  some  commentators,  in  order  that,  as  a  pious 
 and  just  man,  Abraham  might  have  the  merit  and  opportunity  to  intercede  for  the 
 sinners ;  or,  acquiesce  in  the  justice  of  the  divine  decree,  should  they  prove  utterly 
 unworthy.     (Nachynanides.) 
 
 19.  ITiyn^  ""D  For  I  have  noticed  him.  The  verb  VT*  has  various  sigi:ifications. 
 The  fact  of  love  and  friendship  being  often  expressed  by  this  term  in  Scripture  (see 
 inter  al.  Gen.iv.  ].,  Exod  xxxiii.  17.,  Ruth  ii.  1.);  has  induced  Mendelssohn  and  others 
 to  render  here  "  Fir  I  have  chostn  himas  a  Jnend."  But  these,  and  oilier  applications 
 
^T        r-  y-T--:.  •   :)i-T      j- -:  i-         v  ••  jt  :      •..        |  >-   -  ••  tt 
 
 '^^        :  p  mb^Si  n*n  njrs  ^^S«  n^SJ^^5  nyi^S  in*^ 
 
 >■  I.  ■:       >-  -r  f,-T  J-         •):  \.-T  J  ■)       ■■  ITT  ....  - 
 
 tDn'i;iiSi,  DTfp  ^p.r^^  'isptf^*!  D^K^^xn  b^b  !i^p*)  i6    j  ^j":)?!^* 
 
 V.V      -:  T     T  :    -  I-         •-:  <:■  -    :  i-  at    t  vt        i-  it  :    -     :  vt««         | /• 
 
 :   :    •  :  a't  :  <.t  >  :  -y.-   :  i-        s  t  t    t  :    -    :  iv    <       ^-   -: 
 
 must  be  angels,  or,  at  least,  prophets  ;since  they  repeated  (he  very  words  of  the  promise, 
 ■which,  as  she  knew  by  the  information  of  Abraham,  had  in  the  first  instance  proceeded 
 from  Omnipotence  itself.  "  Therefore,"  adds  Abarbanel,  "  Our  mother  Sarah,  with 
 all  her  piety  and  excellent  qualities,  sinned  in  this  respect ;  for,  after  all,  women  arc 
 light  minded."  Others,  however,  have  endeavoured  to  acquit  Sarah  of  the  charge 
 of  incredulity,  by  explaining  that  her  laughter  was  like  that  of  those  who,  on  hearing 
 any  very  surprising  news,  exclaim  "  This  is  too  good  (or  not  likely)  to  be  true,"  with- 
 out actually  denying  its  possibility.  But  we  apprehend  the  reasons  urged  by  Abarbanel 
 are  too  well  founded  to  be  shaken  by  this  feeble  though  ingenious  defence,  Avhich  is 
 decidedly  at  variance  with  the  literal  sense  of  the  context. 
 
 14.  N^^TI  Is  anything  wonderful,  §c.  According  to  Rashi,  Aben  Ezra,  Onkelos 
 and  others,  who  derive  this  word  from  N?3  hidden  or  concealed,  it  should  be  rendered, 
 "  Is  there  any  thing  hidden  from  the  Lord  ?"  but  the  same  root  has  also  the  import  of 
 "  Avonder,"  which  is  a  thing  mysterious  and  hidden  to  man.  Thus  we  find  that  any 
 thing  singular  or  extraordiuary  is  also  expressed  by  the  term  N73  as  in  Lev.  xxvii.  2. 
 "Mi  SPD^  ''3  C''N  "  When  a  man  shall  make  an  extraordinary  vow."  Compare 
 Deut.  xxviii.  59.,  2nd  Samuel  i.  36.,  Dan.  xi.  56.  et  al.  Dr.  Boothroyd  remarks. 
 "  The  sense  proves,  that  it  ought  to  be  rendered  something  strange,  uncommon,  won- 
 derful; and  I  must  question  whether  it  is  proper  to  render  (X7D)  hidden  or  secret 
 in  any  place  where  it  occurs." 
 
 15.  mii'  C^n^ni  But  Sarah  denied,  S^-c.  Abraham  no  doubt  had  accused  her 
 of  her  want  of  faith,  but  as  she  did  not  laugh  aloud,  (v.  12.)  she  thought  she  might 
 safely  deny  it  altogether,  and  so  escape  being  reprimanded  by  her  husband.  Thus, 
 as  the  sages  remark,  one  sin  generally  leads  to  another.*  But  when  Sarah  per- 
 ceived, from  Abraham's  reply,  that  He  who  knows  the  most  inward  thoughts,  had 
 revealed  to  Abraham  the  true  state  of  her  mind;  she  made  no  further  reply,  and  no 
 doubt  repented  of  her  former  conduct. 
 
 16.  "ID''ptJ*''1  And  turned,  literally,  they  surveyed  or  looked  down.  The  root  FlptJ*  is 
 generally  employed  to  denote  the  looking  down  of  a  superior  on  an  inferior,  either  in 
 point  of  dignity,  as  in  Deut.  xxvi.  15.,  Psalm  Ixxxv.  12. ;  or  of  position,  as  "  the  moun- 
 tain Pisgah  looking  down  over  the  desert."  (Numbers  xxi.  20.,)  i.  e.  that  a  person 
 stationed  thereon  can  overlook  the  plain  or  desert  below.  The  lintel,  or  superior 
 door-post,  is  also,  on  that  account,  called  f)1pE^'^     (See  Gesenius,  ad  rad.  ^p^).     It 
 
 nn''3y  mii:  nTay  ' 
 
96  GENESIS    XVIII. 
 
 the  Lord,  to  execute  equity  and  justice ;  that  the  Lord  bring  upon 
 Abraham  that  which  he  hath  foretold  concerning  him. 
 
 20.  And  the  Lord  said,  The  cry  of  Scdom  and  Amorrah  being 
 great,  and  their  sin  very  grievous  ; 
 
 2L  I  will  now  descend,  and  see  : — If  they  have  acted  according 
 to  the  cry  about  it,  which  is  come  unto  me, — Extermination ! — 
 and  if  not,  I  will  know. 
 
 22.  The  men  moved  away  from  thence,  and  went  towards  Se- 
 dom ;  while  Abraham  yet  stood  before  the  Lord. 
 
 23.  Abraham  drew  near,  and  said.  Wilt  thou  also  sweep  away 
 the  righteous  with  the  wicked  ? 
 
 24.  Perhaps  there  are  fifty  righteous  within  the  city :  wilt  thou 
 
 xxxiii.  5.  Aben  Ezra  explains  "  I  will  compassionate  tliem,"  and  Mendelssohn 
 renders  "I  -will  spare  them,"  because  the  root  yT"  has  sometimes  the  signification 
 of  love,  compassion,  &c.    See  our  note  supra  v.  19. 
 
 22.  vol  nDiy  IJTiy  Dn"l3t<1  WhUe  Abrahain  yet  stood  before  the  Lord.  Rashi 
 remarks  that,  according  to  the  context,  it  should  have  been  "  the  Lord  yet  stood  be- 
 fore Abraham  ;"  but  that  the  Masorites  have  altered  it  to  the  present  reading.  The 
 reason  seems  to  be  that  the  expression  to  stand  before  another,  implies,  in  scriptural 
 language,  a  state  of  inferiority  and  homage ;  as  appears  supra  v.  8.,  xli.  46.,  Deut. 
 i.  38.,  X.  8.,  xviii.  7.,  1st  Samuel  xxii.  6.,  1st  Kings  i.  2.,  x.  8. 
 
 23.  Dn")3K  {J'J''1  Abraham  drew  near.  This  was  not  drawing  nearer  to  God  in 
 point  of  place,  but  an  approximation  to  the  Deity  by  the  act  of  prayer.  (Abarbanel.) 
 The  intercession  of  Abraham  for  Sedom,  which  commences  with  this  verse,  displays 
 the  amiable  qualities  of  his  heart,  and  his  just  view  of  the  divine  character,  as  mer- 
 ciful and  long  suffering;  who  "  delights  not  in  the  death  of  the  wicked,  but  that  he 
 turn  from  his  evil  way  and  live."  (Ezek.xxxiii.il.)  Considered  as  a  prayer,  it 
 has  an  additional  interest,  as  being  the  first  solemn  prayer  of  which  we  have  any 
 authentic  record.  It  seems,  however,  also  to  contain  a  humble  remonstrance,  or 
 rather  a  request  to  be  enlightened,  how  the  destruction  of  the  innocent  with  the  guilty, 
 which  is  generally  the  case  when  violent  convulsions  of  nature  occur,  can  be  consis- 
 tent with  divine  justice.  Humility,  fervor,  and  compassion  for  the  fate  of  his  fellow 
 creatures  characterise  this  intercession.  The  apparent  boldness  of  expression  which 
 it  manifests,  is  not  inconsistent  with  the  awe  and  reverence  due  to  God.  For  we  find 
 that  He,  to  whom  the  purity  and  singleness  of  Abraham's  heart  were  manifest,  far 
 from  being  offended  at  his  earnest  entreaty,  did  gi-aciously  accept  it,  and  encouraged 
 him  to  make  further  requests.  HSDH  from  the  root  HSD  to  sweep  ox  scrape  away. 
 It  is  thus  rendered  by  Johison,  Arnheim,  Salomon  and  Philipssohn  {hinraffen  or 
 wegraffen.')  See  the  Dictionaries  of  Parkhurst  and  Gesenius,  and  the  D''t^'"l^'^  "l^'IN 
 of  Ben  Zeeb.  It  signifies  here,  and  in  numerous  examples  there  quoted,  the  simul- 
 taneous destruction  of  many  by  a  violent  cause ;  and  in  the  present  instance  it  for- 
 cibly expresses  the  sweeping  off  of  the  just  and  unjust,  without  distinction,  in  one 
 common  ruin. 
 
hin^  x^^n  mh  losra  npn^:  nib^S  riin^  'm  n^^i  vhn^{ 
 
 '^      •  <•    T       l'^  -   :  AT    :      •  )vT  T  :  j   ^—.\-  t      :        )   vjv  :   it    :  t-:i- 
 
 CD^p  npi^T  riirf  ^dk*i  20    j  vS^  n!l^-1C^^^{  n^<  Dh^nx-^y 
 
 J   -  /i      :i  T       :  V         J-  IT  ^T  vv     •         V     -;  >*•  t    t  ;    -  "- 
 
 :  •    :         JT  T    :  I"  i     :  vt   :  it       v  t        t    -   :  t  ^t       •  vt     <-:i- 
 
 :  nt'^;  ^;|^  ngj;  ^3nij^  i^nn^J^l  ^IP  i?':?!!  ^'^^^^n  b^b 
 ^.'!  '!?^^<  24  X  y^TDj?  pnv  nbpn  p|5<r!  ^px*i  ornij^  tJ'^n.  23 
 [yp'p  DipaS  ^\^n■^<^1  Hipri  t)Nn  n^jjn  "Tjin?  Di^iv  D^^;5pri 
 
 of  the  root  yT*  are  all  included  in  its  primary  signification,  -which  is  to  know  or  per- 
 ceive. By  the  word  notice  we  have  endeavoured  to  express  and  combine  both  in- 
 tentions, viz.  that  of  friendship,  and  of  knowledge ;  and  our  version  is  corroborated  by 
 analogous  scriptural  passages,  Exodus  ii.  25.,*  Psalm  cxliv.  3.,**  and  Amos  iii.  2.|1 
 The  Septuagint  reads  here  TiyT"  and  omits  the  personal  affix.  We  may  add  that  our 
 version  of  this  text  is  founded  on  the  Commentary  of  Rashi.  '•''  ^"IT  lltOti'l  That 
 they  shall  keep  the  way  of  the  Lord.  Abraham,  on  seeing  the  dreadful  punishment 
 inflicted  on  Sedom,  would,  no  doubt,  carefully  instruct  his  family  to  conduct  them- 
 selves agreeably  to  God's  commands,  in  righteousness  towards  Him,  and  integrity 
 towards  man  ;  in  order  that  they  should  obtain  the  benefit  of  the  foretold  blessings, 
 and  avoid  a  fate  similar  to  that  of  Sedom,  where  neilher  equity  nor  justice  was  prac- 
 tised. (Abarbanel.) 
 
 20.  DITD  npyS  The  cry  of  Sedom.  This  word  cry  must  be  taken  in  connection 
 with  "  sin,"  mentioned  in  the  latter  part  of  the  text.  When  violence  and  sin  are 
 perpetrated  openly,  and  without  compunction  or  shame,  it  is  usual  in  most  languages 
 to  say,  t?iat  '  it  cries  to  heaven;'  Peccata  clamantia.  According  to  Aben  Ezra, 
 Nachmanides  and  Abarbanel,  it  refers  to  the  cries  of  those  who  suff"ered  from  the 
 atrocious  wickedness  of  the  Sedomites,  and  who  implored  heaven's  vengeance  against 
 their  cruel  oppressors.  (Comp.  Ezek.  xvi.  49.) 
 
 21.  nSIXI  5<3  mik^  I  will  now  descend  and  see.  Onkelos,  in  order  to  avoid  as- 
 cribing human  actions  to  the  deity,  renders  JIINI  \V'2  vJnN  "  /  will  now  reveal 
 myself  andjndge,"  and  Mendelssohn  renders  "  I  will  condescend  (Herablassen)  and 
 see,"  without  removing  the  difficulty.  The  only  proper  way  to  account  for  this  and 
 many  other  anthropopathic  expressions,  which  so  often  occur  in  Scripture,  we  have 
 already  indicated  in  our  notes,  supra  vi.  6.,  xi.  5.,  and  in  other  places.  According 
 to  Rashi  this  is  here  mentioned  for  the  example  and  instruction  of  Judges,  strictly 
 to  investigate  cases  before  they  pass  sentence.  n?3  Extermination.  This  we 
 have  rendered  according  to  the  exposition  of  Rashi,  Nachmanides,  Aben  Ezra, 
 Rashbam,  and  the  version  of  the  Targums,  Mendelssohn,  Cahen,  and  other  modern 
 translators.  The  Masorites  by  their  disposition  of  the  tonic  accents,  and  placing  a 
 (  1  )  between  IK'J?  and  n?D  plainly  indicate  that  they  also  thus  imderstood  the  text. 
 nyi5<  /ioiWA:/jo2t',  ascertain  who  the  evil  doers  are.  {Nachmanides.)  Or,  according 
 to  Rashi,  "  I  will  inflict  punishment,  but  not  utterly  destroy  them,"  Compare  Exod. 
 
97  GENESIS    XVI II.,    XIX. 
 
 sweep  them   off  also  and  not  spare  the  place  for  the  sake  of  the 
 fifty  righteous  that  are  therein  ? 
 
 25.  It  is  unworthy  of  thee  to  act  in  this  manner,  to  slay  the 
 righteous  with  the  wicked :  so  that  hke  as  the  righteous  so  the 
 wicked : — It  is  unworthy  of  thee  : — Shall  the  Judge  of  the  whole 
 earth  not  do  justice  ! 
 
 26.  The  Lord  said,  If  I  find  in  Sedom  fifty  righteous,  within 
 the  city,  then  will  I  spare  the  whole  place  for  their  sake. 
 
 27.  Then  Abraham  answered  and  said.  Behold  now,  I  have 
 taken  upon  me  to  speak  unto  the  Lord,  though  I  am  hut  dust  and 
 ashes. 
 
 28.  Perhaps  there  should  lack  five  of  the  fifty  righteous :  wilt 
 thou  for  the  want  of  five,  destroy  all  the  city  ?  He  said,  I  will  not 
 destroy  it,  if  I  find  there  forty  and  five. 
 
 29.  But  he  continued  to  speak  unto  Him,  and  said,  Perhaps 
 there  may  be  forty  found  there.  He  said,  I  will  not  do  it  for 
 the  sake  of  the  forty. 
 
 30.  And  he  said  unto  Him,  O  let  not  the  Lord  be  angry,  that 
 I  do  yet  speak :  Perhaps  there  may  thirty  be  found  there.  He 
 said,  I  will  not  do  it,  if  I  find  there  thu-ty. 
 
 31.  And  he  said.  Behold  now,  I  have  taken  upon  me  to  speak 
 unto  the  Lord :  Perhaps  there  may  be  twenty  found  there.  He 
 said,  I  will  not  destroy  it  for  the  sake  of  the  twenty. 
 
 32.  And  he  said,  O  let  not  the  Lord  be  angry,  and  I  will  speak 
 but  this  once  more :  Perhaps  ten  may  be  found  there.  He  said, 
 I  will  not  destroy  it  for  the  sake  of  the  ten. 
 
 33.  The  Lord  went  away,  when  he  had  ceased  to  commune 
 with  Abraham :  and  Abraham  returned  unto  his  place. 
 
 Ch.  XIX.  1.  The  two  angels  came  to  Sedom  at  even;  when 
 Lot  was  sitting  in  the  gate  of  Sedom :  and  Lot  seeing  them,  rose 
 
 33.  IttpD?  iK'  DmiXI  And  Abraham  returned,  S^c.  from  the  place  to  "which  he 
 had  accompanied  the  angels,  and  where  he  had  prayed,  to  his  own  place  or  abode 
 in  the  Terebinth  grove  of  Mamreh. 
 
 Chap.  XIX.  1.  D"'riN'?rDn  ''3K'  ISn""!  The  two  angels,  Isc.  Of  the  (luce  angels 
 who  appeared  to  Abraham  in  Mamre,  only  two  went  to  Sedom;  for  the  third,  having 
 delivered  his  message,  disappeared.  According  to  tradition  no  angel  is  sent  on  two 
 separate  missions  ;  therefore  these  three  angels  wore  sent  for  three  distinct  purposes. 
 One  was  charged  to  renew  the  promise  to  Abraham  and  Sarah,  of  the  birth  of  a  son  ; 
 VOL.    I.  Z 
 
n-rri  ^212  1  nb^g  ^k>  nS^n  25  ♦  nsip^  "ig^x^  Dpn^n  D^s^bn 
 -^3  bsD'b  ':)^  n^l?!!  y|^n|  pn^:)  n;n^  y^r^^  p'"^^  ^'?^''? 
 
 /T    T       V       IT   :       T       -:  V        J-    - :  •   :     -  «t  ••    •         a"  "         >.t    t  :    -     1*^^— 
 
 ngN*l  D^5^3>s  Qg^  ]mi3'  'h)^  ^bm  VSj^  nsn'p  my  ?ip*i  29 
 bn«S  nn;  i^'i-hn  ^t^m  30    :  D^s^snxri  niny^  nb^«  nS 
 
 >.T  yr    .     .  .  »-.:  I-.  J  ...  -  A*         :  vt      |      ^    :    it  •      j-  r--    - -;  i- 
 
 n^2  im^  ni-i^  'TIS*"!  33 "  ♦  nib^y^  ^^^P  ^^^^^^  Ny'^^:^<*1 
 
 T    •  J.     -:  I  T      :         |vi"-  IT  T   '^-i  IT  \.^-:-  •    :      -  a 
 
 1  J      :   •  >T  >.T    T  :    -   :       at     t  :    -  •.•        v    -  : 
 
 25.  n??n  is  derived  from  7 ?n  profane,  umforthy,  desecrated,  (with  H  paragogic,) 
 as  opposed  to  K^lp  sacred.  This  root  is  thus  applied  in  various  parts  of  scrip- 
 ture, Lev.  xxi.  4.  9.,  Isaiah  xliii.  28.,  xlviii.  11.,  Ezek.  xx.  9.  14.  22.,  Daniel  xi. 
 31.  Rashi  explains  our  text  in  this  sense;  (17  KIH  j^^lPl)  and  thus  Mendelssohn, 
 Johlson  and  Cahen  have  rendered  it.  (Es  ist  demer  unwiirdig.  11  est  indigne  de  toi.) 
 The  repetition  of  the  term  il7vn  refers,  according  to  Nachmanides,  to  the  two 
 divine  attributes  of  justice  and  of  mercy ;  as  it  would  be  contrary  to  either  of  these 
 attributes  to  destroy  the  innocent  with  the  guilty. 
 
 27.  Tiyn  ?3  nX  ah  the  city.  Abraham's  prayer  was  no  doubt  intended  to  in- 
 clude all  the  cities  of  the  plain,  but  Sedom  is  here  singled  out  as  the  principal  one, 
 and  as  that  in  which  his  nephew  Lot  dwelt.  For,  ungrateful  as  Lot  proved  himself 
 in  returning  to  Sedom,  and  again  leaving  his  magnanimous  uncle,  who,  .at  the  risk 
 of  his  own  life  had  saved  him  from  his  enemies;  still,  no  doubt,  Abraham's  prayer 
 had  special  reference  to  him  and  his  family. 
 
 32.  my^yn  linyi  For  the  sake  of  the  ten.  His  modesty  and  reverence  would 
 not  permit  Abraham  to  make  any  further  request.  Perhaps  he  thought  he  had  now 
 got  within  the  limits  of  Lot's  family;  and  if  these  should  also  prove  unworthy,  he 
 would  not  intercede  for  them.     {Aharhanel.) 
 
98  GENESIS     XIX. 
 
 up  to  meet  them :   he  bowed  liimself  AAath  his  face  toward  the 
 ground ; 
 
 2.  And  said,  Behold  now,  my  lords,  turn  aside,  I  pray  you,  into 
 the  house  of  your  servant,  tarry  all  night,  and  wash  your  feet,  ye 
 may  then  rise  early,  and  go  on  your  way.  But  they  said,  Nay, 
 for  we  will  pass  the  night  in  the  street. 
 
 3.  But  he  urged  them  greatly ;  so  they  turned  aside  towards 
 him,  and  entered  his  house :  he  then  made  them  a  feast,  baked 
 unleavened  cakes,  and  they  did  eat. 
 
 4.  They  had  not  yet  lain  down,  when  the  men  of  the  city,  the 
 men  of  Sedom,  surrounded  the  house,  both  old  and  young,  all  the 
 people  from  every  quarter. 
 
 5.  They  called  unto  Lot,  and  said  unto  liim.  Where  are  the 
 men  which  came  to  thee  this  night  ?  bring  them  out  unto  us,  that 
 we  may  know  them. 
 
 tality.  (Compare  Job   xxxi.  32.     "  The  stranger  did  not  lodge  in  the  street,  but  I 
 opened  my  doors  to  the  traveller.") 
 
 4.  1i^12  U2  1^*D''1  But  he  urged  them  greatly.  Because  it  was  his  intention  to 
 save  them  from  being  insulted  by  his  wicked  fellow  citizens.  Hence  his  anxiety  to 
 persuade  them  to  come  to  his  house.  ■  nnE'O  from  ^^E^*  to  drink,  literally  a  com- 
 potation  or  banquet,  accompanied  with  drinking.  (Comp.  Esther  i.  8.,  Daniel  i.  5.  &c.) 
 As  this  expression  does  not  occur  in  the  description  of  the  entertainment  Abraham 
 gave  ;  (see  chap,  xviii.)  it  has  been  endeavoured  to  prove  from  hence  that  Lot  was 
 addicted  to  the  drinking  of  wine  in  immoderate  quantities.  (Comp.  infra  vv.  32,  33, 
 &c.)  nViO  Cakes  unleavened  (Exod  xii.  39.  et  al.)  distinct  from  the  niJiy 
 which  we  have  described  in  our  note  to  verse  6  of  the  preceeding  chapter.  HVb  is 
 derived,  according  to  Parkhurst  and  Fiirst,  from  yiD  to  compress  (Comp.  Judges  vi. 
 38.)  as  the  dough  is  compressed  to  form  thin  cakes,  wliich  are  speedily  baked. 
 
 IpT  *iyi  "lyjJD  Both  old  and  young.  The  general  moral  corruption,  the  disso- 
 luteness of  manners,  and  the  acme  of  wickedness  to  which  the  inhabitants  of  these 
 unhappy  towns  had  reached,  are  in  these  few  words  most  forcibly  described. 
 The  angels  had  now  practical  experience  that  '  the  cry  about  Sedom'  was  but  the 
 echo  of  truth.  Although  Lot  was  but  a  weak  sensualist  who,  having  preferred  the 
 society  of  the  Sodomites  to  that  of  his  uncle,  had  fully  separated  from  him,  and  had  no 
 share  in  the  covenant  God  had  made  with  Abraham ;  yet,  having  so  long  enjoyed  the 
 society  of  Abraham,  he  was  far  superior  in  his  morals  to  the  Sodomites,  among  whom 
 he  had  chosen  to  dwell.  It  appears,  from  our  text,  that  he  was  in  fact  the  only  one 
 in  that  detestable  place  who  was  well-disposed,  or  showed  kindness  to  strangers  ; 
 and  therefore  the  only  one  who  merited  to  be  preserved. 
 
 5.  DnS<  nyiJI  That  we  may  know  the?n.  There  is  no  room  to  doubt  that  it  was 
 to  force  them  to  the  horrid  crime  to  which  the  Sedomites  have  given  a  name.  (Infra 
 V.  8.  and  Judges  xix.  22.)    Their  enormous  degree  of  wickedness  is  not  only  shewn 
 
t3*  n'•^^{n!l  ^^ 
 
 ^^y-T]^^  nm*i  2    J  nvi5<  i=i's«  ^nn^*l  CDn«'i|?^  D|>\\  biS 
 
 \0:^]:n.  1^^  n^in-'^y  ^spi  bnp  \e^^5<  n^yn  ^i^:?^!  b^ti^:  d^d 
 D^^i^^^  n*x  i^  n;^^*^  biS-S«  ^i^ip*l  ^  :  n^i'pp  ni^-h^ 
 5<!i*i  6    J  Dn.^  nyno").  '):l'^^«t  CD{<^>:in  nS^^rt  tSx  ^^T^m 
 
 the  second  to  conduct  Lot  out  of  Sedom  ;  and  the  mission  of  the  third  was  to  destroy 
 the  Pentapolis,  or  five  cities  of  the  plain.  (Rashi  to  v.  33  of  the  preceding  chap.) 
 D''3S'?D  Angels.  With  the  exception  of  this  verse  and  v.  15,  they  are  throughout 
 this  narrative,  styled  D''COX  inen.  The  reason  is;  they  are  called  C'riXPD  angels, 
 when  they  performed  any  thing  supernatural,  as  in  the  present  instance,  when  they 
 went  a  long  way  in  a  very  short  time.  For  they  arrived  at  Abraham's  tent  near 
 Chebron  about  mid-day  :  And  although  much  time  must  have  been  occupied  in  the 
 preparation  of  the  repast,  the  partaking  thereof,  and  in  the  conversation  they  had  with 
 Abraham  after  the  meal,  (supra  xviii.  9.)  yet,  they  arrived  at  Sedom,  which  was 
 about  two  day's  journey  distant  from  Chebron,  towards  evening.  In  verse  15  they 
 are  again  styled  D''3i<'?D  because  they  are  there  described  as  engaged  in  saving  Lot. 
 (Abarhanel.)  This,  however,  does  not  agree  with  the  Medrash  Bereshith  Rabbak,vfh.eve 
 it  is  said,  they  delayed  going  to  Sedom  because  they  were  angels  of  mercy.  Abarba- 
 nel's  exposition  is  entirely  founded  on  the  assumption,  that  Sedom  was  two  days 
 journey  distant  from  Chebron,  which  is  by  no  means  certain.  DHD  "iptm  2^V  nipl 
 When  Lot  was  sitting  in  the  gate  of  Sedom.  It  appears,  from  various  parts  of  scripture, 
 that  the  gates  of  cities,  with  the  adjacent  nUim  squares,  or  open  spaces,  were  used 
 as  places  where  justice  was  administered.  There  also  the  principal  inhabitants  were 
 accustomed  daily  to  meet  for  conversation  or  business.  (Compare  infra  xxiii.  10. 18., 
 xxxiv.  20.,  Ruth  iv.  1.  11.,  2nd  Samuel  xv.  2.,  Psalm  Ixix.  12.,  Job  xxix.  7.)  Dp''1 
 DDKIp!?  rose  up  to  meet  them.  There  is  here  an  ellipsis.  Either  Tmb  to  go,  or 
 l'?''"!  he  went,  must  be  supplied  after  DpM. 
 
 2.  '■nK  My  lords.  He  took  them  to  be  travellers,  and  addressed  them  as  such, 
 therefore  the  i  is  pointed  with  (  "  )i?atocA  and  not  with  (  ^  ) /tamers  as  in  verse  3  of  the 
 preceding  chapter.  Onkelos  and  Jonathan,  who,  in  the  text  quoted,  translate  ''jnK 
 by  the  ineffable  name,  here  render  it  '"311"!  my  masters. 
 
 3.  vh^  3"imi  '•3  For  we  willpass  the  night  in  the  street.  It  is  not  unusual  m 
 hot  countries  to  pass  the  night  in  the  open  air.  {Cahen.)  We  may  add  that,  in  the 
 early  ages  of  the  world,  before  caravansaries  were  built  to  shelter  travellers,  they 
 were  obliged  to  lodge  in  the  streets,  if  not  entertained  in  private  houses.  Therefore, 
 to  leave  a  stranger  in  the  street  was  considered  an  infringment  of  the  laws  of  hospi- 
 
99  GENESIS    XIX. 
 
 6.  Then  Lot  went  out  at  the  doorway  to  them,  but  shut  the 
 door  after  him ; 
 
 7.  And  said,  I  pray  you,  my  brethren,  do  not  act  so  wickedly ! 
 
 8.  Behold  now,  I  have  two  daughters  who  have  not  kno"SATi 
 man ;  I  will  now  bring  them_  out  unto  you,  and  do  unto  them  as  is 
 good  in  your  eyes :  only  to  these  men  do  nothing,  therefore,  since 
 they  have  come  under  the  shadow  of  my  roof  tree. 
 
 9.  But  they  said.  Stand  back. — And  they  said,  This  one  came 
 to  sojourn,  and  will  rule  as  a  judge ! — Now  will  we  deal  worse 
 with  thee,  than  with  them.  They  then  pressed  very  much  upon 
 the  man,  cve)i  upon  Lot,  and  came  near  to  break  the  door. 
 
 10.  But  the  men  put  forlh  their  hand,  and  brought  Lot  back 
 to  them  into  the  house,  and  shut  the  door. 
 
 IL  And  the  men  that  toere  at  the  door  of  the  house  they  smote 
 with  blindness,  both  small  and  great ;  so  that  they  wearied  them- 
 selves to  find  the  door. 
 
 power,  short  of  delivering  up  the  strangers  who  were  now  "  under  the  shadow  of  his 
 roof  tree,"  i.e.  under  his  protection.  For  not  to  defend  them  was  an  act  which,  by  every 
 nation  hut  the  Sedomites,  was  considered  as  the  greatest  infamy  and  crime.  Mean- 
 while, as  Abarbanel  observes,  he  might  expect  to  enlist  in  his  cause  the  husbands  (or 
 bridegrooms*)  of  his  daughters,  their  relatives  and  dependants.  These  would  naturally 
 assist  him,  as  far  as  they  could,  against  their  fellow  ciiizens;  who  were  likely  to  ac- 
 cord them  more  deference  than  they  would  grant  to  an  obnoxious  stranger  like  Lot. 
 
 9.  nxS"!  {i*3  Stand  hack.  This  rendering  is  in  accordance  with  the  Comm.  of 
 Rashi,  who  illustrates  it  by  analogous  passages,  (Isaiah  Ixv.  5.  and  xlix.  20.)  and  by 
 the  French  expression  Retirez  de  nous  or  Retire  tot  de  nous.  The  English  expres- 
 sion "stand  back"  or  "stand  aside"  approximates  still  closer  to  the  true  meaning  of 
 the  Hebrew  phrase.  It  appears  that  at  first  the  Sedomites  did  not  intend  to  hurt 
 Lot,  and  ordered  him  to  stand  aside  so  as  to  make  room  for  them  to  get  at  the  guests 
 within  the  house.  But  when,  unwilling  to  give  them  up,  he  continued  to  expostulate 
 with  them,  they  became  enraged,  and  said  again  "  This  one  ca^ne  to  sojourn,  and  will 
 rule  as  a  judge !  now  will  we  deal  worse  with  thee,  S^c."  Others  have  rendered  it, 
 with  questionable  propriety,    "  Come  hither  if  you  dare." 
 
 IL  D'lUD  With  blindness.  They  were  not  struck  with  actual  and  permanent 
 blindness,  but  were  dazzled  and  confused.  For  had  they  been  really  struck  blind, 
 they  woxild  have  dispersed  in  terror  at  such  a  sudden  and  awful  visitation,  which  they 
 could  not  but  ascribe  to  supernatural  interference,  and  would  not  have  persisted  in  their 
 search  for  the  door.  Onkelos  renders  it  in  this  sense,  and  thus  likewise  Rashi,  Aben 
 Ezra,  Rashbam  and  most  Jewish  commentators  explain  it.  The  word  itself  is  de- 
 rived from  113D  (a  quadriliteral  root)  and  occurs  but  once  again  (2ud  Kings  vi.  18.) 
 whei'e  also  it  is  used  to  express  a  temporary  dazzling  and  confusion  of  the  senses,  so 
 *   See  infra,  note  to  v.  12. 
 
^^J-n^*^:^1.^  ^'k  \viT^\>  ^^^  niin  ^ns^  '^  ^^V^•ln  s    ♦  •lynri 
 
 :        i-  T   :    T  V  J   :        1-  i-    t|  i  r-  :  v.t      |y        *■-       ,.  t    t 
 
 t^'^^?n  ^nv?'"!  tDp^  Ti^  y?.;  nny.  Joib^  bs^-n.  n^:^S-^<3  nni^^n 
 DT-n.sj  b^^i^n  ^n^^*i  lo  j  nS^n  ib^'p  ^m  i^kf^  h)h^ 
 -n^]  11    :  ^n^D  n^^n-nj^i  ™;|n  tDri"'^{^  t:iS-n5^  ^.s*^i*i 
 
 in  their  want  of  hospitality,  and  in  the  commission  of  this  abominable  crime,  which 
 the  holy  haw  punishes  with  death;  (Lev.  xviii.  22.,  xx.  1.3.)  but  also  that  they  were 
 so  hardened  that  they  spoke  of  it  without  any  feeling  of  shame  or  remorse,  and  as  of 
 a  lawful  act.  (See  Isaiah  iii.  9.)  As  the  country  of  the  Sedomites  was  more  fertile 
 than  the  surroimding  districts,  (supra  xiii.  10.)  it  would  naturally  attract  necessitous 
 strangers.  To  avoid  parting  with  the  least  particle  of  their  superabundance  ;  they 
 treated  every  poor  stranger,  who  incautiously  ventured  among  them,  with  every  in- 
 dignity and  insult,  to  deter  others  from  entering  their  fruitful  but  inhospitable  terri- 
 tory. Therefore  the  Almighty  punished  them,  measure  for  measure,  and  turned 
 their  fiiir  and  fertile  country  to  a  dreary  and  desolate  waste,  unfit  for  the  habitation 
 of  either  man  or  beast.  (See  our  note  on  the  Dead  Sea  at  the  end  of  this  Section.) 
 That  they  admitted  Lot  to  reside  with  them  was  owing  to  his  being  a  wealthy  man, 
 (supra  xiii.  5.)  and  his  connection  with  Abraham.  {Nacktnanides  and  Abarhanel.^ 
 The  essential  difference  between  the  crime  of  the  Sedomites,  and  that  of  tlie  tribe  of 
 Benjamin,  as  related  in  Judges  xix.  and  xx.  will  be  there  shown. 
 
 6.  VinS  "IJD  n?ini  But  shut  the  door  after  him.  This  he  did  lest  some  of  the 
 mob,  which  surrounded  him,  might  enter  the  house,  whilst  he  was  trying  to  pacify 
 the  rest.  The  laws  of  hospitality  required  of  him  to  protect  his  guests  from  violence, 
 at  every  personal  risk. 
 
 8.  D3''i"'y2  2"ltD3  \Tv7  "lt^*y"l  And  do  unto  them  as  is  good  in  your  eyes.  Com- 
 mentators have  generally  accounted  for  the  strange  and  inconsiderate  conduct  of  Lot 
 in  thus  otTering  his  daughters  to  the  libidinous  Sedomites,  by  the  high  regard  he  had 
 for  the  laws  of  hospitality  ;  without  sufficiently  considering  the  weakness  of  Lot's 
 character,  which,  under  the  perplexing  circumstances  in  which  he  then  found  himself, 
 was  likely  to  grasp  at  the  first  expedient  which  occurred  to  him,  on  the  spur  of  the 
 moment ;  being  deprived  of  the  power  of  reflection,  by  his  fear  and  anxiety.  Or,  we  may 
 perhaps  venture  to  suggest,  that  this  ofier  of  his  daughters  was  nothing  more  than  a 
 stratagem  on  the  part  of  Lot.  He  was  well  aware  that  the  horrible  depravity  of  the 
 Sedomites  would  lead  them  to  refuse/ewa^es,  as  indeed  appears  from  the  fact  of  their 
 not  taking  the  least  notice  of  his  proposal;  therefore,  he  could  make  this  offer  with 
 perfect  safety.  His  object  was  to  temporise,  and  to  endeavour  to  conciliate  them, 
 by  an  apparent  readiness  on  his  part  to  gratify  their  inclination  by  every  means  in  his 
 
100  GENESIS    XIX. 
 
 12.  Then  the  men  said  unto  Lot,  who  hast  thou  yet  here? — 
 Son  in  law,  thy  sons,  and  thy  daughters,  and  whatsoever  thou 
 hast  in  the  city,  bring  out  of  this  place  ! 
 
 13.  For  we  ivill  destroy  this  place  :  because  the  cry  about  them 
 has  become  so  great  before  the  Lord,  that  the  Lord  hath  sent  us  to 
 destroy  it. 
 
 14.  Then  Lot  went  out,  and  spake  unto  his  sons  in  law,  who 
 had  married  his  daughters,  and  said, — Arise,  get  you  out  of  this 
 place  ;  for  the  Lord  will  destroy  this  city :  but  he  seemed  to  his 
 sons  in  law,  as  one  jesting. 
 
 15.  And  when  the  morning  dawn  arose,  the  angels  hurried 
 Lot,  saying — Arise,  take  thy  wife,  and  thy  two  daughters  who  are 
 here ;  lest  thou  be  swept  away  in  the  iniquity  of  the  city. 
 
 16.  And  when  he  lingered,  the  men  laid  hold  of  his  hand,  of 
 the  hand  of  his  wife,  and  of  the  hand  of  his  two  daughters  :  (the 
 Lord  being  merciful  unto  him :)  and  they  brought  him  forth,  and 
 left  him  without  the  city. 
 
 •was  saying;  or,  if  they  thought  he  did  believe  it,  (hey  considered  him  as  one  de- 
 mented :  and,  iu  either  case,  tliey  would  not  consent  suddenly,  at  his  bidding,  to  leave 
 their  homes,  relatives  and  property.  For,  as  is  evident  from  the  expression 
 of  the  text,  (infra  v.  23.)  there  was  not  the  least  change  in  the  appearance  of  the  at- 
 mosphere, or  any  other  signs  to  indicate  the  coming  of  any  violent  convulsion  ;  altho' 
 such  generally  precede  the  breaking  out  oi  natural  storms  or  eruptions. 
 
 15.  niX^fD^n  Who  are  here.  Some  infer  from  this  expression  that  Lot  had,  be- 
 sides the  two  daughters  here  mentioned,  other  children  who  remained  behind  and 
 perished  in  the  town  ;  but  to  us  it  appears  that  this  expression  also  refers  to  his  wife, 
 as  if  they  had  said,  "  Do  not  delay  on  account  of  those  who  refused  to  accompany 
 you ;  but  take  your  wife  and  daughters,  here  present,  and  hasten  to  leave  the  town, 
 lest  &e." 
 
 16.  n^nJOriM  And  when  he  lingered.  He  was  loth  to  leave  his  great  property, 
 which,  as  it  consisted  of  cattle,  &c.  (supra  xiii.  5.)  he  could  not  take  with  him  in  his 
 hasty  flight.  The  inherent  love  of  life,  and  his  natural  desire  to  preserve  that  of  his 
 wife  and  children,  urged  him  to  instant  departure  :  whilst  the  dread  of  wandering  forth 
 in  his  old  age,  destitute  and  homeless  ;  and  the  thought  of  being  compelled  suddenly 
 to  forego  all  the  luxury  and  ease  to  which  he  was  so  much  inclined  and  accustomed ; 
 paralysed  all  his  efforts  to  act,  so  as  to  save  himself  and  family.  All  that  the  Scrip- 
 ture relates  of  Lot  is  characteristic  of  a  mind  naturally  weak,  and  which  selfishness 
 and  sensuality  had  still  more  enfeebled.  Such  a  person  must  be  quite  incapable  to 
 act  with  promptitude  and  vigour  in  extraordinary  circumstances.  We  have  here  a 
 strong  contrast  to  the  manly  character  of  Abraham,  manifested  when  the  emergency 
 of  the  moment  required  of  him  instant  decision,  and  immediate  action.  (Sec  supra 
 xiv.  1-1.) 
 
]nr\  ns  f?-'^  i)i  tDi'?-^^  C]T;i^,D  ^^?^"P-  ^^    *  ^^i?'^  ^^?^ 
 nin;  >;.rnx  bni^j;^:^  n^ir^s  run  oij'^^n-n^  ^ini^5  D'-nn^/^ 
 
 ^-  T  V         vT      :  ^-    :     -        !•         V  -  I J  T   -     I    •  :  |  ■;         v  t       . 
 
 -Til')  n^3  t=3^^J^f^l  ^ip^TDn  i  n^P^P'l  ^^    ♦  ""'yp  !1^3  ^^^^ 
 nnx:  ^nni-^i  !ln^^^:h  vSv  mn^  n':'ttn!i  vniin  ^nsj'  h^n^  )nm 
 
 I       /     •  v.. r..  •    I-        AT<T  1.T      :  ^    :   V    :  t       :        j-    :  : 
 
 that,  as  Rashi  there  explains,  "  a  person  so  afflicted  fancies  he  sees  objects  which 
 have  no  real  existence,  or  that  the  real  objects  appear  distorted  and  confused." 
 
 12.  }nn  Son  in  law.  This  we  have  rendered,  agreeable  to  a  tradition  recorded 
 in  Medrash  Rahhah,  that  Lot  had  two  married  daughters  who  resided  with  their  hus- 
 bands in  the  town,  besides  the  two  unmarried  ones  who  lived  with  him.  Thus  it 
 appears  to  have  been  understood  by  both  the  Targums,by  Josephus  Ant.  B.  i.  ch.  xi. 
 §  4.,  and  most  of  the  commentators.  In  this  sense  also  the  Septuagint  and  other 
 translators  have  rendered  our  text  and  v.  14.  Rashi,  however,  explains  that  (v.  14.) 
 "  Lot  spoke  to  his  sons  in  law,  and  to  those  who  were  to  take  his  daughters,"  viz. 
 those  at  home,  to  whom  they  were  betrothed,  (and  accordingly  a  copulative  1  must  be 
 supplied  to  Tip")?).  But  Aben  Ezra  objects  to  this,  and  explains  it  as  one  sentence, 
 "  He  spoke  to  his  sons  in  law,  who  had  married  his  daughters,"  and  alleges  as  a  proof 
 the  expression  niX^*D3n  who  are  here  (v.  15.)  applied  to  the  unmarried  ones,  who 
 were  not  betrothed.  It  must  be  admitted,  however,  that  the  term  \T\r\  does  not  al- 
 ways signify  So7i  in  law  ;  but  is  also  used  in  Scripture  to  denote  a  bridegroom,  (Ps. 
 xix.  6.,  Isaiah  Ixii.  5.  et  al.)  to  which,  modern  use  has  now  almost  confined  it; 
 and  therefore  Mendelssohn's  rendering  of  VHI^S  Ttpl?  "Who  were  to  take  his 
 daughters"  CDie  seine  tochter  nehmen  sollten)  implying  that  Lot  had  no  other 
 daughters  but  these  two,  who  were  betrothed,  is  by  no  means  opposed  to  the  literal 
 sense  of  the  text. 
 
 14.  1317  K^''1  Then  Lot  went  out.  After  the  mob  at  his  door  had  become  wearied 
 by  their  fruitless  search,  and  had  withdrawn.  Having  witnessed  the  supernatural 
 interference  and  punishment,  which  the  men  he  had  entertained  as  guests  had  inflicted 
 on  the  Sedomites  ;  and  having  heard  them  prognosticate  the  destruction  of  the  town, 
 in  the  name  of  "H  (the  ineffable  name)  who  had  sent  them  to  execute  that  purpose  ; 
 Lot  could  not  but  give  full  credence  to  their  announcement,  and  intended  to  profit  by 
 their  advice.  But  his  (future)  sons  in  law  considered  him  pPI^'M  like  one  jesting,  i.  e. 
 whose  earnestness  of  manner  was  only  assumed,  and  who  did  not  believe  what  he 
 
101  GENESIS    XIX. 
 
 17.  And  when  they  had  brought  them  forth  abroad,  he  said, 
 Escape  for  thy  life  !  look  not  behind  thee,  neither  stay  thou  in  all 
 the  plain  ;  escape  to  the  mountain,  lest  thou  be  swept  away. 
 
 18.  Then  Lot  said  unto  them.  Oh,  not  so,  my  Lord. 
 
 19.  Behold  now,  thy  servant  hath  found  favour  in  thy  sight, 
 and  thou  hast  shoAvn  me  thy  great  mercy,  in  saving  my  life  ; 
 yet,  I  cannot  escape  to  the  mountain,  before  some  evil  overtake 
 me,  and  I  die. 
 
 20.  Behold  now !  this  city  is  near  to  flee  unto,  and  it  is  but 
 small:  O  let  me  escape  thither  (it  is  but  small)  that  I  may 
 live. 
 
 21.  And  he  said  unto  him.  See,  I  have  accepted  thee  concern- 
 ing this  thing  also,  so  that  I  will  not  overthrow  the  city  of  which 
 thou  hast  spoken. 
 
 22.  Haste  thee,  escape,  thither ;  for  I  cannot  do  any  thing  tiU 
 thou  comest  thither :  therefore  the  name  of  the  city  was  called 
 Tsoar. 
 
 23.  The  sun  had  risen  upon  the  earth  when  Lot  entered 
 into  Tsoar. 
 
 24.  Then  the  Lord  caused  it  to  rain  upon  Sedom  and  upon 
 Amorrah  brimstone  and  fire,  from  Him,  the  Lord,  out  of  heaven. 
 
 25.  And  he  overthrew  those  cities,  and  the  whole  plain,  and  all 
 the  inhabitants  of  the  cities,  and  the  growth  of  the  ground. 
 
 23.  flSn  ?y  XV*  tfDtJTl  The  sun  had  risen  iqwn  the  earth.  We  have  already 
 stated  (note  to  v.  14.)  the  probable  reason  of  the  mention  of  this  fact.  We  also  as- 
 certain from  this  text  that  Tsoar  could  not  have  been  far  distant  from  Sedom,  for  Lot 
 had  left  Sedom  at  day-break,  (supra  v.  15.)  and  entered  Tsoar  just  as  the  sun  appeared 
 above  the  horizon. 
 
 24.  CDK^n  |0  **  DKto  From  Him  the  Lord  out  of  heaven,  i.  e.  by  His  immediate 
 agency,  and  to  denote  that  this  was  an  extraordinary  and  supernatural  event. 
 
 25.  T'Xn  Dnyn  "IIDiT'l  He  overthrew  those  cities.  Among  the  various  theories 
 which  have  been  advanced  as  to  the  manner  these  cities  and  the  plain  were  destroyed  ; 
 the  following  appears  most  plausible,  and  has  been  generally  adopted.  It  is  supposed 
 that  underneath  this  valley  a  subterranean  lake  had  always  existed,  into  which  the 
 waters  of  the  Jordan,  after  having  fertilized  the  ground,  were  finally  lost.  The  Scrip- 
 ture has  already  informed  us  (supra  xiv.  10.)  that  previous  to  this  destructive  revolution 
 the  valley  of  Siddim  was  full  of  pits  of  asphalt  or  bitumen,  which,  it  may  be  observed, 
 are  only  found  in  the  best  and  most  fertile  soils.  These,  having  been  enflamed  by 
 lightning,  and  the  supernatural  shower  of  enflamed  sulphur  which  poured  down  from 
 heaven,  soon  set  the  whole  country  in  an  immense  blaze,  from  which  nothing  could 
 
 VOL.    I.  2    A 
 
-^k^^^'hv.  ^hf^r}  n9«*i  r^m  rum  Dx^vip^'^n;).  i7    :  n^yS 
 
 ih  'b':^)  fprm  ^^'W^  '^}PV.V^.  ^W^  V^^  ^^■^^^-  T^'^? 
 n^Vn  «rn-jri  20  :  ^m  nynn  ^Jp.:n-]n-t3  ninn  loS^ny^^^J^ 
 -\}^f^  ^hr\  n^^  xi  n^j'paj^  n;;.^^  «Pi  n^g^  wjS  nnhp  m^n 
 
 nn;b  22  :  rn^i,  ^m  yvj}'^^  'i^^^  'p'?^'?  ^!P  ^5'!^  '^^^^ 
 ^5np  jrbj;  na^  ^tfs-n^  nh^^  ntb^j^S  ^5^^  «"?  ^1  n^|^  ^S^n 
 :  ny^  N*5  toi^l  r^^C"'^^  ^"^^'^  ^^^^  ^^  *  ^^'^^  i^:;n-D??^ 
 'p  nin^^  n^{^  SJ^^i  nn.^5  nnbj;-Sj;i  Dnp-^j?  i^bx?n  nih^)  24 
 
 17.  -itoK^l  J/e  said.  One  angel  spoke,  hi  the  name  of  the  other,  or  according  to 
 Rashi,  "  he  who  was  specially  charged  with  the  deliverance  of  Lot."  T^'Sl  bv  t^Von 
 Escape  for  thy  life.  This  proves  that  their  lives  constituted  all  they  could  hope  to  save. 
 According  to  Abarbanel  this  is  the  meaning  of  TIHS  t2^2n  bH  "  Do  not  look  after 
 thy  property,"  and  not  that  Lot  was  prohibited  to  look  behind  him.  But  other  com- 
 mentators explain,  more  in  accordance  with  the  context,  (infra  v.  26.)  that  in  order 
 not  to  lose  time  in  ascertaining  the  fate  of  the  relatives  and  property  they  had  left 
 behind,  but  speedily  to  reach  the  mountains,  where  alone  they  could  hope  for 
 safety,  they  were  enjoined  not  to  look  behind  them  ;  also  in  order  not  to  endanger 
 their  lives  by  gazing  with  profane  curiosity  at  the  angels  when  they  had  ceased  to 
 appear  like  mortal  men,  and  were  now  the  awful  ministers  of  the  divine  vengeance. 
 (Compara  infra  xxxii.  31.  and  Judges  xiii.  22.)  mnn  To  the  mountain,  i.  e.  to  one 
 of  the  mountains  which  extend  to  the  east  of  the  Dead  Sea,  and  which  at  a  later 
 period  were  called  the  mountains  of  Moab. 
 
 19.  VsiK  K^  ^32X1  Yet  I  cannot  escape,  §c.  He  was  too  much  exhausted  both 
 in  body  and  mind,  to  be  able  to  proceed  any  further. 
 
 20.  "iy^»  K'^ni    It  is  but  small.     Consequently  it  contains  but  few  sinners. 
 
 21  ntn  '\2lh  D2  This  thing  also,  i.  e.  "  I  do  not  only  grant  your  request,  that 
 you  may  there  save  your  own  lives,  but  I  will  also  spare  the  lives  of  the  inhabitants 
 of  the  town  for  thy  sake. 
 
 22  nyiV  -l^yn  m  Snp  )D  "Py  Therefore  the  name  of  the  city  was  called  Tsoar. 
 Before  this  event  it  was  called  Belang,  supra  xiv.  2.  Tsoar  OH^^  from  the  root  '^V^) 
 signifies  small,  inconsiderable. 
 
102  GENESIS    XIX. 
 
 26.  But  his  wife,  looked  hack  from  behind  him,  and  she  became 
 a  pillar  of  salt. 
 
 27.  Abraham  rose  early  in  the  morning  to  go  to  the  place  where 
 he  had  stood  before  the  Lord. 
 
 28.  And  looked  toward  Sedom  and  Amorrah,  and  toward  all 
 the  land  of  the  plain,  and  behold,  lo  !  smoke  arose  from  the  earth 
 like  the  smoke  of  a  furnace. 
 
 29.  But  when  God  destroyed  the  cities  of  the  plain,  God  re- 
 membered Abraham,  and  sent  Lot  out  of  the  midst  of  the  over- 
 throw, when  he  overtlu'ew  the  cities,  among  which  Lot  had  dwelt. 
 
 30.  Lot  went  iip  from  Tsoar,  and  dwelt  in  the  mountain,  and 
 his  two  daughters  with  him  ;  for  he  feared  to  dwell  in  Tsoar :  and 
 he  dwelt  in  a  cave,  he,  and  his  two  daughters. 
 
 31.  The  first-born  said  unto  the  younger.  Our  father  is  old, 
 
 lived  at  or  near  Chebron,  on  high  ground,  from  whence  he  could  see  a  great  distance 
 into  the  plain.  |C2Dn  IICpS  Like  the  smoke  of  a  furnace,  i.  e.  smoke  vith  flame, 
 such  as  issues  from  a  lime  kiln.  {Rashi.')  For  if  smoke  only  was  here  meant,  the 
 term  would  have  been  }t^*y  and  not  TlDp.  It  is  reasonable  to  suppose  that  for  some 
 time  after  the  sinking  of  the  plain,  flames,  smoke,  and  various  noxious  exhalations 
 •would  arise. 
 
 29.  "K  nnt^3  \nM  But  when  God,  ^c.  Apparentlj',  no  new  fact  is  here  related. 
 Still  this  text  is  far  from  being  superfluous,  for  it  serves  in  the  first  place  as  a  summary 
 of  what  was  stated  before  in  detail,  agreeably  to  the  style  of  scripture  in  other  places. 
 Secondly,  to  inform  us  that  Lot  was  saved,  not  so  much  on  his  own  account,  as  through 
 the  merits  of  Abraham ;  and  thirdly,  as  an  introduction  to  the  following  narrative. 
 
 30.  iyiV2  n^^h  NT  '•3  For  Ae  feared  to  dwell  in  Tsoar.  On  account  of  its 
 proximity  to  Sedom,  from  which,  and  from  the  other  cities,  he  saw  the  smoke  and 
 flames  constantly  ascending.  The  inhabitants  of  Tsoar  were  apparently  as  wicked 
 as  the  others,  having  been  originally  included  in  the  same  doom  ;  he  might  therefore 
 consider  them  as  only  reprieved  for  a  short  time,  and  having  now  had  abundant  time 
 to  reach  the  mountain-land,  he  apprehended  that  if  he  staid  longer  in  Tsoar  he  might 
 perish  with  it.  He  therefore  went  to  the  mountain  which  the  angel  had  indicated 
 to  him  as  a  place  of  safety.  (Supra  v.  17.)  n"iyD3  3t^'M  And  dwelt  in  a  cave.  Where 
 he  was  in  some  degree  protected  from  the  noxious  exhalations,  and  the  awful  sight 
 of  the  destroyed  cities.  Caves  are  frequent  in  Palestine,  and  were  often  used  as 
 places  of  refuge  and  of  abode.  Lot  was  ashamed  and  unwilling  to  return  to  Abraham 
 in  his  present  destitute  condition,  especially  as  that  was  owing  to  his  own  selfishness 
 and  sensuality,  in  persisting  to  dwell  at  Sedom. 
 
 3L  \pt  13''3X  Our  father  is  old.  Some  of  the  commentators  have  attempted  to 
 palliate  this  strange  and  unwarrantable  conduct  of  Lot's  daughters.  According  to  the 
 Medrash  and  Rashi  they  thought  that  all  human  beings  but  themselves  had  perished 
 by  the  heavenly  fire,  even  as  "  all  that  had  breath"  had  been  formerly  destroyed 
 
:  nSn  y^:  ^nni  vnnx^  1ntr^<  tosni  26    ♦  nDnsn  nto>ii  Dnj^n 
 
 -    ,v  J-    :        >.•    :  -        AT -:  I-   "         v    :     ■  j-    -   -  it    t -:  it  -  <.v  :  -^iv 
 
 jT     :      J-  :  ■;  vt  -  ^t         v    -:  )      ^   -  v     .    |  v  .^   -  \.t     t  :    -  j-    :   -  - 
 
 n-ini  Kn*i  npn  p^x  \i|-S|  ^>j."!  nnb^).  bnp  ^i.r'^j^  fp0, 28 
 ^njrnx  b^nSx  nn^5  ^ri;)  29    *  [g^^^n  nb^p?  y^h^  "t'p  hh^i 
 
 T  •■  -:  I-       I     J    •  V  <-  -    :-  AT    T  :    -  v  v       v:  /  :  •  -         t   •    - 
 
 iXin  nSys!!  btrn  ij^iv!i  ratios  .xi^  ^3  isy  vnhi  ^ntr^  nha 
 
 •    :    I)a"t  a-    t  >.t  "    :    -  v  i)T     ■    :     -  v         i  -  it      :         r-    ; 
 
 escape,  and  at  last  the  "whole  fell  in,  and  "was  engulphed  in  the  abj'ss  below.  Where- 
 upon, the  Jordan,  whose  course  was  stopped  up  by  this  event,  formed  the  present  lake, 
 in  the  lowest  level.  If,  as  is  not  unlikely,  an  earthquake  occurred  simultaneously  with 
 the  descent  of  the  heavenly  fire,  the  catastrophe  of  the  sinking  of  the  valley  would  of 
 course  have  been  hastened.  This  lake,  now  the  Dead  Sea,  has  been  mentioned, 
 supra  xiv.  3.  as  the  Salt  Sea,  (formerly  the  valley  of  Siddim,)  of  which  the  present 
 depression  below  the  Mediterranean,  has  been  proved  to  be  at  least  1400  feet.  (See 
 Memr.  of  Lieut.  Symons,  before  the  Royal  Geog.  Soc.  of  London,  Jan.  23, 1842).  Thus 
 was  this  most  fertile  region,  this  "  garden  of  the  Lord  "  (supra  xiii.  10.)  changed  into 
 a  dreary  waste  and  a  scene  of  perpetual  desolation ;  to  remain  to  all  ages  a  permanent 
 evidence  of  divine  justice,  and  as  an  impressive  admonition  to  all  future  generations. 
 Accordingly,  the  example  of  this  awful  visitation  has  often  been  held  up  in  Scripture 
 as  a  warning  to  Israel  and  to  other  nations.  (Deut.  xxix.  23.,  Isaiah  xiii.  19., 
 Jeremiah  xlix.  18.,  Lam.  iv.  6.,  Zeph.  ii.  9.) 
 
 26.  n?0  3*^*i  A  pillar  of  salt.  Txom  2)ii  standing.  She  was  struck  dead,  and 
 her  body,  which  remained  erect,  became  enci-usted  and  saturated  with  a  nitrous  and 
 saline  substance,  that  very  likely  preserved  it  for  some  time  from  decay.*  But 
 many  centiuries  must  have  now  elapsed  since  it  was  resolved  into  its  component  ele- 
 ments, or  became  an  undistinguishable  mass.  Yet,  Josephus  (Ant.  Book  i.  chap.  xi. 
 §  4.)  pretends  to  have  seen  this  pillar ;  and  TertuUian,  Ireuasus,  and  Clemens  Alex- 
 andrinus,  have  written  many  fables  about  it.  The  Arabs  of  the  vicinity  to  this  day 
 point  out  a  heap  of  salt  to  the  credulous  traveller,  which  they  assert  to  be  the  iden- 
 tical wife  of  Lot. 
 
 28.  DITD  *JS  ?y  5|Pk^i1  A)id  looked  toward  Sedom.  He  was  anxious  to  ascer- 
 tain the  result  of  his  intercession;  whether  ten  just  men  had  been  found  in  Sedom, 
 and  if  I-ot  had  escaped.       NT'1  he  saw.     It  will  be  remembered  that  Abraham  now 
 
 *  In  an  account  of  the  death  of  the  elder  Pliny  (who  was  suffocated  by  noxious 
 vapours  from  a  violent  eruption  of  Mount  Vesuvius,  which  destroyed  the  towns  of 
 Herculaneum  and  Pompeii)  as  related  by  his  nephew  Pliny  the  Younger,  in  a  letter 
 to  Tacitus,  Epist.  vi.  16.  it  is  remarked,  that  "  after  three  days  his  body  was 
 found  entire,  and  without  any  marks  of  violence  upon  it,  exactly  in  the  same  posture 
 that  he  fell,  and  looking  more  like  a  man  asleep  than  dead." 
 
103  GENESIS    XIX.,    XX, 
 
 and   thei^e   is   not   a   man   left  on  the  earth  to  come  in  unto  us 
 according  to  the  custom  of  all  the  earth. 
 
 32.  Come,  let  us  make  our  father  drink  wine,  and  we  will  lie 
 with  him,  that  we  may  preserve  seed  from  our  father. 
 
 33.  They  made  their  father  drink  wine  that  night;  and  the 
 first-born  went  and  lay  with  her  father ;  but  he  perceived  not 
 when  she  lay  down,  nor  when  she  arose. 
 
 34.  On  the  following  morning  the  first-born  said  unto  the 
 younger,  Behold,  I  lay  last  night  with  my  father ;  let  us  make 
 him  drink  wine  this  night  also ;  and  go  thou,  lie  with  him,  that 
 we  may  preserve  seed  from  our  father. 
 
 35.  They  made  their  father  drink  wdne  that  night  also  ;  then 
 the  younger  arose,  and  lay  with  him  ;  but  he  perceived  not  when 
 she  lay  down,  nor  when  she  arose. 
 
 36.  Thus  both  the  daughters  of  Lot  became  pregnant  by  their 
 father. 
 
 37.  The  first-born  bare  a  son,  and  called  his  name  jNIoab  :  he 
 is  the  father  of  the  ISIoab/Ves  to  this  day, 
 
 38.  And  the  younger,  she  also,  bare  a  son,  and  called  his 
 name  Ben-ammi :  he  is  the  father  of  the  children  of  Amnion 
 to  this  day. 
 
 Ch,  XX.  1.  Abraham  removed  thence  towards  the  south 
 country,  and  dwelt  between  Kadesh  and  Shur.  And  when  he 
 sojourned  at  Gerar: 
 
 .37.  2X10  Moab.  The  same  as  3SO  Mc-ab,  signifying  "  from  tlie  father."  The 
 eldest,  who  had  suggested  the  crime,  appears  to  have  gloried  in  her  shame.  The 
 younger  sister  had  apparently  some  sense  of  decency,  for  she  called  her  son  : — 
 
 38.  ^Dy  p  Ben  Ammi.  "The  son  of  my  people,"  i.  e.  of  one  related  to  mc. 
 Thus  alluding  to  his  descent  in  a  more  indirect  manner.  The  Moabites  dwelt  in  the 
 country  to  the  east  and  south-east  of  the  Dead  Sea,  and  south  of  the  river  Anion. 
 The  Ammonites  resided  to  the  north-east  of  the  Moabites,  between  the  Arnon  and 
 the  river  Yabbok,  on  the  confines  of  Arabia,  having  the  Emorites  as  neighbours  on 
 their  eastern  frontier.  Both  these  nations,  who,  as  we  shall  show  in  our  notes  to  ch. 
 xxii  of  Numbers,  were  the  inveterate  enemies  of  the  Israelites,  have  long  ago  become 
 amalgamated  with  the  Arab  tribes. 
 
 Ch.  XX.  1.  Dn"l3N  DCO  yO^I  Abraham  removed  the7\ce.  Several  motives  urged 
 Abraham  to  leave  his  peaceful  abode  near  Chcbron,  and  the  society  of  his  friends  and 
 allies,  Aner,  Eshcol  and  Mamreh.  The  scene  of  desolation  which  the  vale  of  Siddim 
 now  constantly  presented  to  his  view  ;  the  mcphitic  vapours  which  thence  arose  ;  the 
 
-m  nj:m  Tnhh  32  t  p.i<ri-S3  ^'t\,^  li^^J!  KinS  pxs  t'H 
 rrnD^a  vi^-n^i  n^i^-nx  nssrni  nn^:D!in  j^nni  is*^n  nS-'?!!  p. 
 
 •     :  J-  r        1 1"  T  ^*  :    -  v  t     •     :    -  v         ^  -  t  t:  jt    r         •   :  i"  it    |      : 
 
 Di'^-niin  ^ns^  innw  36    :  n^pn^  nnrDtra  yn^-«S*i  i^j;  !i5^ni 
 
 V  I    :       y    :        I    y.- -.  -i  -  it)-..  :  vt    :    ■      :     '  j- t  i    :  's         j-    :       •  - 
 
 n:i»i  n^^  r^n^  tJ^-tp-r^i  n£^*i  n:i3n  n^n«  bnnit^  CDtrb  yb*i  1 
 
 ■n.T-  A       I  J-  <-"|t     I    i"  ■•■■'■■■"         ■•■■•■"  T    :i-  T     T  :    -  ■^t     •      »■   -  • - 
 
 by  the  waters  of  an  universal  deluge.  But  they  could  never  have  supposed  anything 
 of  the  sort,  having  just  left  Tsoar,  where  they  must  have  seen  many  men.  Hence 
 R.  Obad.  Sphorno  explains  that  "they  were  afraid,  as  their  father  was  old,  and  not 
 likely  to  travel  much  farther,  that  they  should  not  get  husbands,  and  that  the  men  of 
 Tsoar  were  beneath  their  station."  He  forgets,  however,  that  Lot  was  now  poor. 
 Others  infer,  from  the  expression  here  used,  "  Our  father  is  old,"  that  lust  could  not 
 have  been  the  motive  of  their  act.  But  we  apprehend  that  whatever  their  motive  might 
 have  been,  their  conduct  cannot  by  any  means  be  defended,  or  even  extenuated.  For 
 it  is  evident,  from  the  precaution  they  took  to  make  their  father  drunk,  that  they 
 were  fully  conscious  they  were  about  to  lead  him  into  a  crime,  to  which  he  other- 
 wise would  never  have  consented.  Their  effrontery  also  in  naming  the  offspring  of 
 their  incestuous  connexion  so  as  to  allude  to  the  deed,  as  if  they  gloried  therein, 
 affords  an  additional  proof  that  the  example  of  their  shameless  countrymen  had  not 
 been  lost  upon  them.    (Compare  our  note  to  v.  5.) 
 
 34.  Tw'hT\  D3  1"'^  "liptJ*)  Let  us  make  him  drink  tvine  this  night  also.  Many 
 useless  conjectures  have  been  made  as  to  the  source  from  whence  they  obtained  wine 
 in  such  abundance.  The  Medrash  in  Bereshith  Rabbah,  ch.  51.  gives  a  satisfactory 
 solution.  The  mountains  of  Moab  are  full  of  spacious  caves,  in  Avhich  the  inhabitants 
 of  the  plain  used  to  store  their  abundant  vintages.  It  was  in  such  a  cave  that  Lot 
 took  refuge,  and  used  the  wine  which  now  had  no  owners. 
 
 36.  n32EJ'3  yT*  sbl  But  he  perceived  not  when  she  lay  down,  §c.  This  expres- 
 sion is  repeated  (see  v.  33.)  to  exonerate  Lot  from  any  wilful  participation  in  the 
 crime.  The  opinion  that  he  mistook  his  daughter  for  one  of  the  female  slaves  he 
 brought  with  him  from  Sedom,  who  had  become  his  wife  or  concubine ;  is  not 
 only  a  gratuitous  assumption,  but  the  text  seems  plainly  to  indicate  that  none  but 
 Lot  and  his  two  daughters  entered  the  cave.    (See  v.  30.) 
 
104  GENESIS    XX. 
 
 2.  Abraham  said  of  Sarah  his  wife,  she  is  my  sister.  Then  Abi- 
 melech  king  of  Gerar  sent,  and  took  Sarah : 
 
 3.  But  God  came  to  Abimelech,  in  a  dream,  by  night,  and  said 
 to  him,  Behold,  thou  shalt  die  on  account  of  the  woman  thou  hast 
 taken  ;  for  she  hath  a  husband. 
 
 4.  But  Abimelech  had  not  come  near  her  :  he  therefore  said. 
 Lord !  wilt  thou  slay  also  a  righteous  nation  ? 
 
 5.  Did  he  not  say  unto  me.  She  is  my  sister  ?  and  she,  even  she 
 herself  said.  He  is  my  brother  :  in  the  integrity  of  my  heart  and 
 in  the  purity  of  my  hands  have  I  done  this. 
 
 6.  Then  God  said  unto  him  in  the  dream,  I  also  know,  that  in 
 the  integrity  of  thy  heart,  thou  hast  done  this ;  Therefore,  I  also 
 have  withheld  thee  from  sinning  against  me,  for  which  cause  I  did 
 not  suifer  thee,  to  touch  her. 
 
 7.  And  now,  restore  the  man's  wife,  for  he  is  a  prophet ;  and 
 he  shall  pray  for  thee,  and  thou  shalt  live  :  but  if  thou  dost  not 
 restore  her,  know  that  thou  shalt  assuredly  die,  thou,  and  all  that 
 are  thine. 
 
 Numbers  xii.  6.)  Sphorno.  Oiikelos  also  renders  here  ""^  Dip  |0  "llD^JD  NflNI  A 
 word  (or  speech)  came  from  before  the  Lord,  &c. 
 
 4.  HvX  np  K?  *]?10''!1X1  But  Ahunelech  had  not  come  near  her.  The  Scripture 
 here  testifies  to  this  fact,  (which  it  did  not  consider  necessary  to  do  in  the  account  of 
 Sarali's  abduction  by  Pharaoh,  infra  xii.  15.  et.  seq.)  because  the  birlh  of  Isaac  took 
 place  soon  after  the  event  here  recorded.  (Chizkunee.)  God  permitted  this  forcible 
 abduction  of  Sarah  during  the  year  which  intervened  between  the  promise  and  the 
 birth  of  Isaac,  to  manifest  still  more  the  constant  watchfulness  with  which  he  pro- 
 tects his  beloved  from  all  the  world's  power  and  wickedness  :  and  also  to  exhibit  iu 
 a  strong  light  the  miraculous  birth  of  Isaac,  and  the  assertion  of  the  angel,  that  "no- 
 thing is  wonderful  for  the  Lord,"  {supra  xviii.  14.)  inasmuch  as  Sarah,  who  bore  a 
 son  at  that  age,  could  yet  inspire  desire  to  kings  and  nobles,  as  in  her  youthful  days. 
 (Aharhanel.)  "H  *10X''1  He  therefore  said  Lord !  &c.  As  Abimelech  uses  here  the 
 ineffable  name  "H  it  may  be  inferred  that  the  true  God  was  known  to  him,  but  that 
 knowledge  being  imperfect,  and  mixed  up  with  erroneous  ideas  as  to  his  unity  and 
 omnipotence,  could  co-exist  with  the  worship  of  false  gods.  (Comp.  our  note  on  Mal- 
 kitsedek.  Supra  xiv.  18.)  Thus  Laban  had  Teraphim,  which  were  idols,  though  he 
 knew  and  acknowledged  the  God  of  Abraham  and  Isaac.  p^lV  D3  *1in  R.  Jonah, 
 one  of  our  oldest  grammarians,  better  known  by  his  Arabic  name,  Abul  Walid,  or 
 Ben  Gannach,  explains,  that  '•liH  refers  to  Abimelech  only.  Bui  the  context  (vv.  7. 
 9.  17.)  proves  that  the  threat  of  destruction  was  not  limited  to  Abimelech. 
 
 7.  Kin  N"'33  *D  For  he  is  a  prophet.  And  as  such  particularly  favored  by  God. 
 The  peculiar  efficacy  of  the  prayer  and  intercession  of  an  holy  man  or  prophet, 
 
rh^")  i<)r\  ^nn«  ^n6J^^<  n^li^-hi^  oninx  n»N*i  2  :  ni:i!i 
 N^ni  nnbS-^25'^{  n^'xn-Sj;  hb  '^3n  i'?  nx:N-n  n^^^n  DiSn!i 
 
 «.•   :       T    :  )-T  V    -:  jt      •    it         <■-  ■••?):•  v       j  -  t  :at   -  i  -:   r 
 
 -Oil  ^i:in  ^jni^  ^^sn  n^^«  nnp  x'?  ^'?fr!l^^1 4    ♦  ^^^  nSy^i 
 
 ^  -:         t       -:  -  -       TAV    ••  v-|  T         /.      )v    v      •   -:r  »'- it  -  «'>■..: 
 
 j/:     I"  •    :       A"    :  IV      v.)    :*■  r  j-    -    :    ■  :  j-  t        i-  •    t  v     i-  •«••    r 
 
 scarcity  of  provision  in  Chebron,  which  used  to  be  supplied  from  that  once  fertile 
 valley ;  the  cessation  of  travellers  to  whom  it  was  the  custom  and  delight  of  Abraham 
 to  show  hospitality ;  the  disgraceful  occurrence  with  Lot  (who  was  known  as  the 
 nephew  of  Abraham)  and  his  daughters,  which  through  the  shamelessness  of  the 
 latter  was  now  matter  of  public  notoriety — all  this  made  it  advisable  that  Abraham 
 should  remove  to  a  remote  place,  where  he  was  unknown.  Commentators  have 
 mentioned,  as  additional  motives,  the  command  to  traverse  the  land  in  every  direction. 
 (Supra  xiii.  17.)  Also,  that  he  might  be  called  Abraham,  as  the  people  of  Chebron 
 and  other  places  where  he  was  known,  persisted  in  calling  him  by  his  old  name, 
 Abram. 
 
 2.  intJ'K  mK>  ^N  Of  Sarah  his  wife.  The  particle  ^X  to  has  here  the  sense  of  ^J? 
 of  or  concerning  of,  as  in  1st  Samuel  i.  '27.,  iv.  21.,  xv.  .35.,  2nd  Kings  xix.  32.,  Jer. 
 xl.  16.  KTI  ^nn5<  She  is  my  sister.  It  seems  extraordinary  that  after  the  ill  suc- 
 cess which  attended  this  contrivance  in  Egypt,  Abraham  should  again  resort  to  it, 
 especially  at  the  present  moment,  when  Sarah  was  ninety  years  old,  and  could  not 
 at  that  age  have  retained  much  of  her  former  beauty.  "We  must  therefore  say,  with 
 Nachmanides,  that  when  the  Almighty  miraculously  restored  her  to  the  capacity  of 
 bearing  children,  her  whole  constitution  and  appearance  became  renovated  and 
 youthful.  R.  Nissim  adds  that  it  was  not  on  account  of  her  beauty  Abimelech  took 
 her,  but  that  he  was  desirous  to  become  connected  with  Abraham,  and  courted  his 
 alliance  as  a  powerful  Emir.  The  context  (infra  xxi.  22.  23.  &c.)  seems  to  counte- 
 nance this  opinion. 
 
 3.  l'?)0''3K  ^X  '"rhii  N2''1  But  God  came  to  Abimelech.  In  the  manner  as  He 
 appeared  to  Laban  and  Balaam  (infra  xxxi.  24,,  Numbers  xxii.  9.  20.)  viz.  in  their 
 dreams.  They  only  heard  a  voice  speaking,  but  saw  naught.  Here,  as  in  the  instances 
 quoted,  the  term  SIM  He  came,  is  used,  and  not  J^TI  He  appeared,  D^"I?X  fllNlO 
 divine  vision,  or  similar  expressions,  which  are  always  used  when  a  more  direct 
 revelation  of  the  divinity  was  vouchsafed  to  prophets  and  other  holy  men.   (Comp. 
 
105  GENESIS    XX. 
 
 8.  Abimelcch  rose  early  in  the  morning,  and  called  all  his  ser- 
 vants, and  spoke  all  these  words  in  their  hearing ;  and  the  men 
 were  much  afraid, 
 
 9.  Then  Abimelech  called  Abraham,  and  said  unto  him.  What 
 hast  thou  done  unto  us  ?  and  m  what  have  I  offended  thee  that 
 thou  hast  brought  on  me  and  on  my  kingdom  so  great  a  sin  ?  Deeds 
 which  ought  not  to  be  done,  thou  hast  done  unto  me. 
 
 10.  Abimelech  moreover  said  unto  Abraham,  What  sawest 
 thou,  that  thou  hast  done  this  thing  ? 
 
 11.  Then  Abraham  said.  Because  I  thought,  Surely  the  fear  of 
 God  is  not  in  this  place,  and  they  may  slay  me  because  of  my 
 wife. 
 
 12.  And  yet,  she  is  truly  my  sister,  the  daughter  of  my  father, 
 but  not  the  daughter  of  my  mother ;  and  she  became  my  wife. 
 
 degrees  of  relationship.  (See  our  note  to  v.  8.  of  chap,  xiii.)  But  this  exposition  is 
 evidently  forced,  and  open  to  the  many  objections  -which  Nachmanidcs  and  others 
 have  urged  against  it.  That  of  Rishbam,  although  more  in  accordance  with  the  literal 
 sense  of  the  text,  and  omitting  the  gratuitous  assertion  of  Rashi  that  Abraham  and 
 Haran  were  half  brothers,  is.  by  adopting  the  exposition  of  the  latter,  as  to  the  use  of 
 the  word  H^,  still  liable  to  the  objections  raised  against  Rashi,  viz.  that  Abraham 
 was  in  that  case  guilty  of  mental  reservation  in  concealing  that  his  sister  was  likewise 
 his  wife.  Nachmanides  observes,  in  his  commentary  to  this  text,  "  I  am  not  aware 
 that  this  affords  any  real  excuse  for  Abraham's  conduct.  For  although  it  was  true 
 that  Sarah  was  his  sister,  and  also  his  wife,  and  that  when  they  wanted  to  take  her 
 lie  said  she  was  his  sister  to  mislead  them,  still  it  was  a  great  sin  thus  to  have  led  them 
 to  the  commission  of  a  heinous  crime,  by  concealing  part  of  the  truth  ;  and  there  is  not 
 the  least  difference  (in  point  of  moral  guilt)  whether  that  which  Abraham  did  say 
 was  true  or  false,  as  long  as  there  was  any  reservation  at  all  of  the  truth."  Aben  Ezra 
 says,  that  Abraham  only  gave  some  specious  reasons  to  pacify  Abimelech,  as  the 
 present  urgency  required.  ^yL^'n  "|"I"IV  ^SD  D''"I2'73  "|^D''3X  nm  We  can  only 
 refer  to  what  we  have  said  on  this  subject  at  the  end  of  our  note  to  v.  13.  of  ch.  xii. : 
 and  add  that  the  Holy  Scriptures  relate  impartially  the  failings,  as  well  as  the 
 virtues,  of  its  most  celebrated  characters.  They  are  there  exhibited  to  us  as  in  a  true 
 mirror,  to  imitate  as  far  as  we  can  their  excellencies,  and  to  avoid  their  errors,  v  Tin) 
 nti*t<?  A)id  she  became  my  wife.  This  was  permitted  until  the  promulgation  of  the 
 law  which  prohibits  Israelites  to  contract  marriages  between  half  sisters  and  brothers. 
 (Lev.  xviii.  9.)  But  among  many  of  the  ancient  nations  this  practice  continued  for  a 
 long  period ;  and  marriages  even  between  full  brothers  and  sisters  were  sanctioned 
 by  the  laws  of  some  countries.  Thus  Pausanias,  in  respect  to  the  marriage  of  Pto- 
 lemy Philadelphus  (the  second  Egyptian  king  of  the  Greek  dynasty)  to  his  own  sister 
 Arsinoe,  remarks,  that  "  in  doing  so  he  had  violated  the  laws  of  the  Macedonians,  but 
 not  of  the  Egyptians." 
 
 VOL.     I.  2    B  ■  . 
 
A.      ••:    T   :  V  v.-   T  J- T      :  -  t  •.•         j-   -  :  -  t  t  ^:         t   :  rj :  •  -         )v 
 
 A'   •  -  J         1 1.-  •  •    T  -         «•        -:  T   :    T  - :  i-    :      ■ 
 
 appears  from  many  scriptural  passages.  Thus  Moses  prayed  and  obtained  mercy  for 
 Pharaoh,  Exod.  viii.  30.,  ix.  29.,  x.  18.,  for  Israel,  Deut.  ix.  18.,  and  for  Aaron,  Jbid 
 V.  20.  (See  other  instances  1st  Samuel  vii.  5.,  xii.  19.  23.,  1st  Kings  xiii.  6.,  Job 
 xlii.  8.) 
 
 8.  mD  D'*JJ>3Kn  IKT^I  A?id  the  men  were  ynuch  afraid.  The  fate  of  Sedom 
 ■was  yet  fresh  in  their  memory.  The  Septuagint  interpolates  after  "lN"i*M  the  word 
 ?3    Traures,  al^ — without  any  apparent  necessity. 
 
 10.  IT'i^'l  HD  What  sawest  thou, i.e.  "  What  evil  or  tyrannical  conduct  didst  thou 
 see  of  me  to  have  made  thee  afraid  to  tell  me  the  truth.  Am  1  in  the  habit  of  forcibly 
 taking  away  married  women  from  their  husbands?" 
 
 11.  Dn")2X  "ltoS''1  Then  Abraham  said.  He  endeavours  now  to  reply  to  the  points 
 urged  against  him  by  Abimelech.  First,  that  without  having  received  any  offence 
 or  cause  to  have  the  least  ill-will  against  him  or  his  subjects,  Abraham  should,  by 
 saying  every  where  that  Sarah  was  his  sister,  (see  v.  2.)  lead  the  king,  or  one  of  his 
 subjects,  to  commit  a  great  crime.  Secondly,  that  Abraham's  assertion  was  contrary 
 to  truth.  Thirdly,  that  as  Abraham  did  not  see  that  either  the  king  or  any  of  his 
 nobles  were  accustomed  to  take  away  wives  from  their  husbands,  he  could  not  plead 
 fear  as  an  excuse  for  what  he  had  done.  In  answer  to  the  first  allegation  ;  Abraham 
 said,  /  thought  the  fear  of  God  was  not  in  this  place,  i.e.  "1  had  seen  sufficient  of  the 
 dissolute  manners  of  the  Egyptians,  the  inhabitants  of  the  plain,  and  in  other  places, 
 to  make  me  apprehensive  that  other  nations,  of  which  I  had  no  knowledge,  might 
 be  equally  lax  in  their  morals  ;  and  that  they  would  slay  me  to  possess  themselves  of 
 my  wife.  Therefore  it  was  only  as  a  precautionary  and  protective  measure  that  I  said, 
 she  is  my  sister.  And  in  this  I  spoke  truly,  for  she  is  my  sister,  and  also  my  wife." 
 (See  the  following  verse,  and  our  note.)  And  with  respect  to  the  third  allegation,  he 
 urges,  that  long  before  they  had  any  thought  of  entering  Abimelech's  dominions,  and 
 ever  since  they  left  their  native  country,  they  had  agreed  among  themselves  to  say 
 so  in  every  place  to  which  they  should  come. 
 
 12.  V'DI  TinX  naDX  D31  And  yet  she  is  truly  my  sister,  ^c.  Rashi  explains  that 
 Haran,  father  of  Yiscah,  (said  to  be  identical  with  Sarah,)  was  Abraham's  brother  by 
 the  father's  side  only ;  and  that  Abraham  called  her  ninS  sister,  (although  she  was  in 
 reality  his  niece)  because  they  were  accustomed  to  include,  under  the  term  HX,  all 
 
106  GENESIS    XX. 
 
 13.  But  when  God  caused  me  to  wander  from  my  father's 
 house,  I  said  unto  her, — this  is  thy  kindness  which  thou  shalt  do 
 unto  me, — at  every  place  whither  we  shall  come,  Say  of  me, — He 
 is  my  brother. 
 
 14.  Abimelech  then  took  sheep  and  oxen,  bondmen  and  bond- 
 women, and  gave  them  unto  Abraham,  and  he  restored  to  him 
 Sarah  his  wife. 
 
 15.  Abimelech  also  said.  Behold  my  land  is  before  thee,  dwell 
 where  thou  pleasest. 
 
 16.  But  to  Sarah  he  said.  Behold,  I  have  given  thy  brother  a 
 thousand  pieces  of  silver  ;  Behold,  it  shall  be  unto  thee  as  an  eye- 
 covering  unto  all  that  are  with  thee,  and  unto  all  others  as  a  vin- 
 dication. 
 
 17.  Then  Abraham  prayed  to  God,  and  God  healed  Abimelech, 
 his  wife,  and  his  bondwomen,  so  that  they  might  bear  children : 
 
 18.  For  the  Lord  had  restrained  every  womb  in  the  house  of 
 Abimelech,  y/*om  bearing,  on  account  of  Sarah,  Abraham's  wife. 
 
 Ch.  XXI.  1.  The  Lord  visited  Sarah  as  he  had  said;  and 
 the  Lord  performed  unto  Sarah  what  he  had  spoken : 
 
 17.  n?^1  So  that  tliey  might  hear  children.  As  it  is  evident  from  our  text,  as 
 ■well  as  from  vv.  6.  7.,  that  these  plagues  were  not  limited  to  the  females  of  Ahime- 
 lecli's  household,  but  that  he  also  suffered  ;  the  Medrash,  Rashi  and  other  commen- 
 tators here  understand  that  their  natural  evacuations  had  been  suspended,  and  that 
 they  now  obtained  ease.  For  the  term  17*  to  bring  forth,  is  not  limited  to  its  primary 
 signification  of  bringing  forth  children,  but  is  also  applied  to  the  production  of  other 
 things,  physical  or  moi-al,  as  in  Psalm  vii.  15.,  Job  xv.  35.,  xxxviii.  28.,  Proverbs 
 xxvii.  1.,  Zeph.  ii.  2.  The  Targums  of  Onkclos  and  Jonathan  agree  with  this  inter- 
 pretation, as  they  render  n?''1  by  imiinXI  Me?/  obtained  ease,  and  not  by  HvlNI 
 they  brought  forth,  as  they  do  in  other  places ;  so  that  this  text  .applies  to  Abimelech, 
 and  to  his  household  ;  but  the  next,  where  the  word  Dm  womb  is  used,  and  where 
 Abimelech  is  not,  as  here,  personally  included,  refers  solely  to  his  wives.  Accord- 
 ing to  this  exposition  Sarah  could  have  remained  but  a  short  time  in  Abimelech's 
 house,  and  every  objection  is  satisfactorily  accounted  for.  But  Aben  Ezra  explains 
 this  text  and  the  next  as  applying  to  the  females  only,  evidently  against  the  literal 
 sense.  Nachmanides  and  Abarbanel  explain  that  Abimelech  was  afflicted  with  im- 
 potency,  so  that  of  course  his  wives  could  not  bring  forth  children,  until  he  was  cured 
 by  the  prayer  of  Abraham. 
 
 Ch.  XXI.  1.  mt^  n«  npS  "ni  The  Lord  visited  Sarah,  i.e.  fulfilled  His  pro- 
 mise to  her  (infra  xvii.  19.  and  the  announcement  of  the  angel.  Ibid  xviii.  10.) 
 The  root  IpD  to  visit  has  two  significations,  for  good  or  for  evil,  according  to  the 
 context,     nm  1fJ*J<3    What  he  had  spoken.  Supra  xv.  4.,  and  the  texts  last  quoted. 
 
NJinj  im  bipten-S^  ^wS  n^j;  ^b^j^n  ^m  T^t^n  ni  n^  ^x:j^i 
 
 J   T         J  .■      :  J      T  T         ^^         A'  T  ''■       V    ^-:  1-        yv    -;  I    ••  :   -  av  t         j-      it 
 
 ^«  n^b^^!)  16    :  n^?^  Y.^'J^?  ^"^^5  Yi?^^  '^I^"^  'l^'l  i?^'^^ 
 "im  hbh  tD^i^j^  n^D?  ^^h'H)r\  njn  Ynx'p  s)D|  &iSx  wi  mn 
 
 T    :  •  -  A-       v;  IT  V  V.T    T  :    -        J-   -    :  '-  -  it     :         >.  >"  :      |  at    • 
 
 »*•»--  AT     T  JV      -:  1-  VT  T  V  )>-  T  JT  I  -  *  '• 
 
 13.  lynn  Catised  me  towa?ider,  hom  the  root  nyjl  to  err  or  wander,  in  the  -plural, 
 for  in  many  places  the  Deity,  as  also  the  term  lordship  or  masters/dp,  as  applied  to  man, 
 is  expressed  in  the  plural  number.  (See  infra  xxxix.  20.,  Exod.  xxii.  14.,  xxi.  29., 
 Deut.  X.  17.  et  al.  and  our  note  p. 19,  20.)  Rashi  and  the  other  commentators  have  un- 
 derstood our  text  in  the  sense  we  have  given.  Onkelos,  however,  has  thus  para- 
 phrased it,  "  When  the  nations  went  astray  after  the  works  of  their  hands  (worshipped 
 idols)  God  brought  me  out  of  my  father' s  house,  to  draw  near  nnto  his  fear,  (i.  e.  to 
 fear  or  revere  Him.)  Then  did  I  say  unto  her,  ^c."  But  this  is  remote  from  the 
 literal  sense,  although  it  must  he  admitted  that  the  root  n^n  is  sometimes  used  in  a 
 figurative  as  well  as  in  its  natural  sense,  as  in  Psalm  Iviii.  4.,  xcv.  10.,  Isaiah  xxi.  4., 
 xxix.  24. 
 
 14.  "|7D"'3X  ripM  Abimelech  took.  The  Samaritan  interpolates  t)D3  t)?N  a  thou- 
 sand pieces  of  silver. 
 
 15.  "|^3D?  "i^lX  run  Behold  my  land  is  before  thee.  There  is  a  marked  difference 
 between  the  conduct  of  Abimelech  and  that  of  Pharaoh  on  a  similar  occasion  ;  Abime- 
 lech here  offers  Abraham  an  asylum,  and  wishes  him  to  reside  in  his  country ;  whereas 
 Pharaoh  ordered  him  an  escort  to  leave  it.  The  former  king  made  presents  to  Abra- 
 ham when  he  had  taken  Sarah  to  his  house;  the  latter  when  he  restored  her.  We 
 have  already  observed  (infra  xiii.  20.)  that  the  motive  of  Pharaoh  in  sending  Abraham 
 away  was  to  guard  Sarah  from  further  insult  by  his  lustful  nobles  and  subjects ;  but 
 as  there  was  no  cause  to  apprehend  similar  danger  in  Abimelech's  dominions,  where 
 the  people,  like  their  king,  were  pious  and  moral,  he  invited  Abraham  to  settle  in 
 his  country.  By  this  request,  and  by  the  presents  he  gave  them,  he  intended  to 
 make  a  public  declaration  that  Abraham  and  Sarah  had  indeed  been  wronged,  but 
 had  not  been  dishonored  by  him. 
 
 16.  IttX  mK''?1  But  to  Sarah  he  said.  The  various  interpretations  of  this  diffi- 
 cult text,  and  our  motives  for  adopting  the  rendering  we  have  given,  will  be  stated  in 
 note  fc^  at  the  end  of  the  Section. 
 
107 
 
 GENESIS    XXI. 
 
 2.  For  Sarah  conceived  and  bare  Abraham  a  son,  in  his  old  age, 
 at  the  appointed  time  of  which  God  had  spoken  to  him. 
 
 3.  Abraham  called  the  name  of  the  son  born  unto  him,  whom 
 Sarah  bare  to  him,  Yitschak. 
 
 4.  Abraham  circumcised  Yitschak,  his  son,  when  eight  days 
 old,  as  God  had  commanded  him, 
 
 5.  Now  Abraham  was  a  hundred  years  old,  wdien  Yitschak  his 
 son  was  born  unto  him. 
 
 6.  Then  Sarah  said,  A  laughter  hath  God  made  me !  all  that 
 hear  it,  will  laugh  at  me. 
 
 7.  She  also  said,  Who  will  note  say  unto  Abraham,  that  Sarah 
 shall  yet  suckle  children  ?  for  I  have  given  birth  to  a  son,  in  his 
 old  age. 
 
 8.  The  child  grew,  and  was  weaned ;  and  Abraham  made  a 
 great  feast  on  the  day  Yitschak  was  weaned. 
 
 word  np''J''n,  and  the  sudden  transition  from  the  third  to  the  first  person,  arc  certain 
 indications  and  characteristics  of  poetical  diction.  According  to  some,  Sarah, 
 soon  after  her  delivery  uttered  this  to  the  females  who  were  with  her  in  her  separate 
 tent,  "  Who  (of  you)  will  tell  Abraham  that  Sarah,  &c."  Johlson  has  also  printed 
 this  and  the  preceding  verse  in  a  metrical  form. 
 
 8.  pnV  nX  ?D-in  UV2  On  the  dayYltschak  was  weaned.  "  Most  Oriental  people 
 suckle  tlieir  children  much  longer  than  is  customary  in  Europe;  and  the  same  custom 
 may  be  traced  in  the  Bible.  When  Samuel  was  weaned  he  was  old  enough  to  he 
 left  with  Eli,  for  the  service  of  the  tabernacle.  In  2ud  Chronicles  xxxi.  16.  nothing 
 is  assigned  for  the  provision  of  the  children  of  priests  and  Levites  until  after  three 
 years  of  age,  which  renders  it  probable  that  they  were  not  weaned  sooner ;  and  in 
 the  second  book  of  Maccabees  (vii.  27.)  a  mother  says,  '  Oh  my  son,  have  pity  upon 
 me  that  bare  thee  nine  months  in  my  womb,  and  gave  thee  suck  for  thi'ee  years,  and 
 nourished  thee,  and  brought  thee  up  to  this  age.'  When  the  Persian  ambassador 
 was  in  England,  he  attributed  to  the  custom  of  early  weaning,  the  greater  forwardness 
 of  our  children  in  mental  acquirements  than  those  of  his  own  coimtry,  where  male 
 children  are  often  kept  to  the  breast  till  three  years  of  age,  and  never  taken  from  it 
 till  two  years  and  two  months.  The  practice  is  nearly  the  same  in  other  Asiatic 
 countries.  In  India  the  period  is  precisely  three  years ;  when  the  child  is  weaned 
 the  Persians  make  a  '  great  feast,'  to  which  friends  and  relations  are  invited,  and  of 
 which  the  child  also  partakes,  this  being  in  fact  his  introduction  to  the  customary 
 fare  of  the  country.  The  practice  is  the  same  among  the  Hindoos."  Notes  to  Pic- 
 torial Bible.  With  this  the  Medrash  and  Rashi,  as  also  the  context,  seem  to  agree 
 in  fixing  the  period  of  weaning  at  about  three  years  ;  so  that  Isaac  was  now  at  least 
 three,  and  Ishmael  sixteen  or  seventeen  years  old.  It  is  necessary  to  bear  this  in 
 mind  for  the  proper  understanding  of  the  following  narrative. 
 
v}ph  p  DnSrixS  nib^  nSrii  '"inni  2    ♦  -\T]  ^m2  r\^^h  nin^ 
 
 at)-.  :  •     I V        i)T    T  :    -   :  itt  ...••■>■         -   -  -  ,..     .       ^...     -;  ,-         \.tt     ;         i)T      : 
 
 J     JT  :    •  :■  T     T  :    -  t-;t-  )     it    :    •  vt  t  /  t  ;  it         v    -:        3  -      1    - 
 
 I  :  TT  V        a  -  I    :      I     -it   :   •  v  v  jt  •    :  ^t  x  j-   :      |  v 
 
 T    T  :    -  :  ■■    .       ^.  ...  ,  i.     j     -  -.  ,.  »e.^..        -  T  /,•       v:      v  t  ^t 
 
 hp^')  n^.;n  ^^^-n.  s    ♦  vjpr'?  [5  w!?!"'^  ^^^^  ^\^^  ^p7i} 
 
 T  T  ._...-  j         ,.j     .      .  ..  y   T     ■  V     :  T  JV      :  •  T        T     ;       "  ^-% 
 
 2.  VJpt?  In  his  old  age.  It  has  been  remarked  that  many  of  the  eminent  scrip- 
 tural characters  were  born  after  a  lon^  period  of  sterility  of  their  mothers.  Be- 
 sides the  present  instance,  we  find  this  also  related  in  respect  to  Jacob,  infra  xxv. 
 21. ;  Joseph,  ibid  xxix.  31.,  xsx.  22.  et  seq.  ;  Samson,  Judges  xiii.  2.  ;  and  Samuel, 
 1st  Samuel  i.  5.  V'31  lyiOT  At  the  appointed  time,  d^c.  Vide  supra  xvii.  21., 
 xviii.  10.  14. 
 
 3.  Dn"l38^  {^IpM  Abraham  called  the  name  of  his  son.  As  soon  as  he  was  born, 
 and  not  when  he  circumcised  him,  because  God  had  already  commanded  Abraham 
 that  his  son  should  be  named  pnV  F/iscAa A:  (Isaac).  R.  Nissim,  a.imd  Abarbanel. 
 For  the  reason  and  signification  of  the  name  Yitschak,  see  supra  xvii.  17.  19. 
 
 5.  njw*  nXO  p  DmnJ^I  Now  Abraham  was  a  hundred  years  old.  This  fact  suf- 
 ficiently appears  from  the  preceding  narrative.  But  it  is  here  stalled,  as  assigning  the 
 motive  for  the  exclamation  of  Sarah,  mentioned  in  the  following  verse.  Terach, 
 Abraham's  father,  was  yet  alive  when  his  grandson  Isaac  was  born,  and  did  not  die 
 until  the  latter  was  thirty-five  years  old,  supra  xi.  26.  32. 
 
 6.  V  pn^""  yOD*n  73  ah  that  hear  H  shall  laugh  at  me.  Mendelssohn  has  thus 
 rendered  it,  agreeably  to  the  context,  "  Muss  iiber  mich  lachen,"  and  Cahen,  "  Qui 
 I'entendra  se  moquera  de  moi  ;"  for  it  is  usual  to  laugh  on  hearing  the  relation  of  some- 
 thing strange,  and  out  of  the  common  course  of  nature.  Sarah  here  makes  another 
 allusion  to  the  name  Yitschak,  which,  although  originally  bestowed  from  a  different  mo- 
 tive, the  joyful  mother  now  applies  to  herself.  Joy,  not  unmixed  with  a  certain  degree 
 of  womanly  shame  at  finding  herself  at  that  age  in  the  situation  of  a  young  mother,  is 
 here  ably  expressed.  The  Septuagint  renders  v  pn^""  ffV(Y;)^a/)etTat  /Aot  Shall  re- 
 joice with  me ;  and  so  does  Rashi ;  but  it  is  evident  that  Sarah  here  alludes  to  her 
 own  words.   (Supra  xviii.  12.) 
 
 7.  DmnS^V  hh'O  ^O  who  ivHl  now  say  to  Abraham.  Solomon  Dubno  in  his 
 commentary  to  Mendelssohn's  translation  supposes,  with  much  reason,  that  our  text 
 contains  a  short  hymn,  in  which  Sarah  expressed  her  emotions  on  this  joyful  and 
 wonderful  event,  even  as  Hannah  did  on  a  similar  occasion,  1st  Samuel  ii.  1-10. 
 The  expression  ^"12  instead  of  nOi<  which  never  occurs  in  scripture  but  in  poetical 
 passages  ;  (Psalm  cvi.  2.,  Proverbs  vi.  13.,  Job  viii.  2.,  xxxiii.  2.)  the  plural  D^Ja 
 sons,  instead  of  p  a  son  ;  the  use  of  the  preterite  instead  of  the  future  tens©  in  the 
 
108  GENESIS    XXI. 
 
 9.  Sarah  saw  the  son  of  Hagar,  the  Egyptian,  whom  she  had 
 borne  unto  Abraham,  deriding. 
 
 10.  She  then  said  unto  Abraham,  Expel  this  bondwoman  and 
 her  son ;  for  the  son  of  this  bondwoman  shall  not  inherit  with  my 
 son,  with  Yitschak. 
 
 1 1 .  This  thing  displeased  Abraham  very  much,  on  account  of 
 his  son. 
 
 12.  But  God  said  to  Abraham,  Let  it  not  be  displeasing  to  thee 
 on  account  of  the  lad,  and  of  thy  bondwoman ;  in  all  that  Sarah 
 shall  say  unto  thee  hearken  to  her  voice ;  for  in  Yitschak  shall 
 thy  seed  be  denominated. 
 
 13.  But  of  the  son  of  the  bondwoman  will  I  also  make  a  nation, 
 because  he  is  thy  seed. 
 
 14.  Abraham  rose  early  in  the  morning,  and  took  bread  and 
 a  5^-m-bottle  of  water,  and  gave  it  to  Hagar,  (putting  them  on 
 her  shoulder,)  and  the  child,  and  sent  her  away  :  And  she  de- 
 parted and  wandered  in  the  wilderness  of  Beer  Shebang. 
 
 become  celebrated,  and  to  whom  the  promises  of  the  gift  of  Canaan  and  of  the  divine 
 protection  are  to  be  fulfilled,  shall  descend  from  Isaac  and  not  from  Ishmael." 
 
 13.  nOSn  p  nX  DJI  But  also  of  the  son  of  the  bondwoman,  S^c.  This  was  said 
 to  ease  Abraham's  mind  as  to  the  fate  of  his  son.  Therefore  the  Almiglity  renews 
 his  promise  to  Ishmael  and  his  posterity,  which  implies  that  he  should  not  now 
 perish.  The  Samaritan  adds  nSTH  after  rUDSil  and  7nj  after  *1J?  as  follows ; 
 "  But  also  of  the  son  of  this  bondwoman  will  I  make  a  great  nation." 
 
 14.  DPI?  Bread.  This  term  includes,  in  biblical  language,  every  kind  of  food. 
 Bread  being  vhe  principal  food  of  man,  especially  in  the  East.  WJ2  nom  a7id  a  skin 
 bottle  of  water.  The  heat  of  the  climate,  and  the  scarcity  of  wells,  renders  it  indis- 
 pensable for  travellers  to  carry  water  with  them  across  the  desert.  Skins  of  kids  and 
 goats  are  to  this  day  used  for  the  purpose.  The  head  of  the  animal  having  been  cut 
 off,  the  carcase  is  extracted  without  opening  the  belly  ;  the  thighs,  which  are  suffered 
 to  remain,  serve  as  handles  or  to  give  hold  to  the  strap  by  which  it  is  slung  to  the 
 back  of  the  traveller ;  and  the  neck  serves  as  the  mouth  of  the  vessel  thus  formed. 
 The  process  of  skinning  an  animal  for  this  purpose  is  described  in  the  JJ/js^mo,  Trea- 
 tise Chullin,  ch.  ix.  §  3.  The  skin  which  Hagar  carried,  no  doubt  contained  a  suffi- 
 cient quantity  for  her  and  her  son  to  last  them  until  they  should  have  reached  the 
 end  of  their  journey,  or  to  a  well  or  stream  on  the  road  where  they  might  replenish 
 it.  To  take  more  would  have  been  inconvenient.  '^?^^  DSI  nD3C  ?y  DB'  (Putting 
 them  on  her  shoulder)  and  the  child.  As  Ishmael  was  now  about  seventeen  years  old, 
 it  would  be  preposterous  to  suppose  that  Hagar,  in  addition  to  her  burden  of  water  and 
 provision,  carried  him  on  her  back  in  a  journey  across  the  desert,  in  that  sultry  clime. 
 Abarbanel  therefore  applies  the  word  7V  on  also  to  *l?\"l  the  lad,  viz.  that  both  Hagar 
 
^{3  n^tJ'xnn  np 
 
 JT      T     IT  I    V  -      •  <  J*  AT     :  V     :  V  -  /T     T      IT  3      T  T         i      . 
 
 nnix  Sy  tDnnnx  "tv^  -txd  nnin  y:]:",i  n    :  pnvr^v.  W^'^ 
 
 t  n.-  AT    T :     -     i"  ^"  :  V    :       JT      T        »-     s  •  I     "^  =  ^   • 
 
 :  xp  'JiynT  ^5  ii-itt^b^x  >i:iS  n.t:xn-trnx  d^^  is    :  ^-\\  i^  xnp^ 
 
 1      vf^:  :"      V  A"      ■     ■:         ^  '•  vt  t  it     i  .  .         /    .  t  •  i 
 
 w  iA-^x  in»i  D^6  rm  hrh'r\p';\  np'is  i  ddi^J^  oj^ii  ^ 
 
 "  T  t  via -  -   ••    :  V  •.  I    1  I  ■  • 
 
 J  yng^  ^x?  151)??  ynni  "TiSni  nn'p^;)  1Z.'^"^^jtl  np;)K^-bj; 
 
 9.  pnXD  Deriding,  i.  e.  speaking  disrespectfully  of  Sarah  and  Isaac.  According 
 to  R.  Obad.  Sphorno  this  verse  is  connected  with  the  preceding,  and  imports  that  on 
 the  occasion  of  the  great  feast  Abraham  made  to  celebrate  the  weaning  of  Isaac, 
 Ishmael,  who  was  naturally  very  dissatisfied  at  seeing  himself  thus  unexpectedly 
 supplanted  by  a  new  heir,  repeated  a  calumnious  report,  reflecting  on  the  legitimacy 
 of  Isaac's  birth,  and  asserting  that  he,  and  not  Isaac,  was  Abraham's  rightful  heir. 
 This  agrees  well  with  the  words  of  Sarah. 
 
 10.  nJ^TH  riDSn  nS  V\):  Expel  this  bondwoman.  No  doubt  Hagar  instigated 
 her  son  to  spread  this  report,  in  order  that  he  should  succeed  to  Abraham's  property. 
 D^IJ  may  also  here  signify  divorce,  as  in  Lev.  xxi.  7. 14.  and  other  places.  Probably 
 it  has  this  sense  here,  as  Sarah  did  not  seem  to  wish  that  her  slave  should  be  further 
 punished. 
 
 11.  nStt  "inn  yT'l  TMs  tMng  displeased  Abraham.  We  have  seen  before 
 (xvii.  18.)  that  Abraham  tenderly  loved  his  eldest  son,  and  if  Sarah  had  only  re- 
 quired the  dismissal  of  her  slave  Hagar  he  would  probably  not  have  objected ;  as 
 Sarah  had  a  right  so  to  do,  with  which  he  could  not  interfere  :  But  his  paternal  feel- 
 ings would  not  permit  him  to  consent  to  drive  away  his  son  at  so  tender  an  age. 
 
 12.  nVpS  VOi^  HearJcen  to  her  voice.  It  appears  that  Abraham  did  not  suffici- 
 ently consider  that  much  evil  and  contention  was  likely  to  result  from  his  two  sons 
 being  brought  up  together  under  the  circumstances  before  related.  (See  note  to  v.  9.) 
 Therefore  a  separation,  however  repugnant  it  might  prove  to  his  feelings,  was  a 
 matter  of  immediate  necessity;  not  only  for  the  preservation  of  domestic  peace  in 
 Abraham's  household,  but  also  for  the  benefit  of  both  Ishmael  and  Isaac,  as  indeed  the 
 sequel  of  their  history  has  fully  proved,  for  Ave  do  not  read  of  any  contention  or 
 enmity  between  these  two  brothers,  after  they  had  each  formed  separate  establish- 
 ments. Sarah  seemed  to  have  had  more  penetration  in  this  matter  than  Abraham, 
 who  was  in  some  degree  influenced  by  his  paternal  afi"ection.  The  dismissal  of 
 Hagar  by  Sarah  was  rather  an  act  of  kindness  on  her  part  than  otherwise ;  for,  as  it 
 became  indispensably  necessary  to  send  Ishmael  away,  it  would  have  been  cruel  to 
 have  separated  the  mother  from  her  son.  yiT  "1^  Klp^  pHV^  ^3  For  in  Yitschak 
 shall  thy  seed  be  denominated,  i.  e.   "This  posterity,  through  whom  thy  name  shall 
 
109  GENESIS    XXI. 
 
 15.  When  the  water  in  the  skin-hottle  was  spent,  she  cast  the 
 child  under  one  of  the  shrubs, 
 
 16.  And  went  and  sat  down  over  against  Iihi  at  the  distance  of 
 about  a  bow  shot,  for  she  said :  I  will  not  sec  the  death  of  the 
 child.  She  therefore  sat  over  against  him,  raised  her  voice,  and 
 wept. 
 
 17.  God  heard  the  voice  of  the  lad;  and  an  angel  of  God 
 called  to  Hagar  from  heaven,  and  said  unto  her,  "What  aileth  thee, 
 Hagar  ?  Fear  not,  for  God  hath  heard  the  voice  of  the  lad  where 
 he  noiv  is. 
 
 18.  Arise,  raise  up  the  lad,  and  lay  strongly  hold  of  him  with 
 thy  hand,  for  of  him  will  I  make  a  great  nation. 
 
 19.  Then  God  opened  her  eyes,  and  she  saw  a  well  of  water ; 
 She  went  and  filled  the  s/a?i-hott\e  with  water,  and  gave  the  lad 
 to  drink. 
 
 20.  And  God  was  with  the  lad,  and  he  grew  up ;  he  dwelt  in 
 the  wilderness,  and  became  an  archer. 
 
 21.  He  dwelt  in  the  wilderness  of  Paran,  and  his  mother  took 
 him  a  wife  from  the  land  of  Mitsraim. 
 
 envy.  But  the  latter  scorns  the  paltry  bribe,  knowing  that  precious  drop  to  be  liis 
 only  hold  upon  existence.  In  the  instance  before  us  Ishmacl,  although  a  young  man, 
 being  less  inured  than  the  poor  bondwoman  to  the  trials  of  the  desert,  began  to  fail 
 sooner,  and  needed  the  assistance  of  her  support.  It  is  a  well  known  fact  that  young 
 people  cannot  bear  fatigue,  hunger  and  thirst,  so  well  as  adults. 
 
 17.  ^KTTl  ?N  Fear  not,  i.  e.  Be  not  disconsolate,  despair  not,  have  no  apprehen- 
 sion that  your  child  will  die.  Dti'  SIH  It^'XH  Where  he  now  is.  The  Medrashim, 
 Rashi  and  other  commentators  have  attached  several  meanings  to  this  expression. 
 The  literal  sense  is  as  wc  have  given. 
 
 19.  CDIi^n  Nim  And  she  saiv  a  well  of  water.  Aharhaiiel  properly  remai-ks 
 that  this  was  a  well  already  existing,  and  not  one  miraculously  created  to  meet  the 
 present  exigency;  but  that  God  "  opened  her  eyes"  i.  c.  made  her  discover  a  well 
 which  was  within  a  short  distance  from  the  place  where  she  then  Avas,but  which,  owing 
 to  her  anguish  of  mind  and  despair,  she  did  not  see.  Wells  in  that  arid  tract  arc 
 zealously  concealed  by  the  roving  Nomades  from  the  intrusion  of  strangers.    (Comp. 
 
 Cant.  iv.  12.  Dinn  pyjD  "piyj  "pj) 
 
 20.  riB'p  nD1"1  TT'I  And  becatnc  an  archer,  i.  c.  He  did  not  follow  his  father's 
 peaceful  occupation,  but  obtained  his  living  as  a  hunter.  The  Samaritan  reads  here 
 T\Vp  ^n  a  master  of  the  how  or  skilful  archer.  The  Arabs,  Ishmael's  descendants, 
 ■were  celebrated  as  expert  bowmen.  (Comp.  Isaiah  xxi.  17.) 
 
 vol..   I.  2  c 
 
j;p^*5 17  :  'T|5r)'!  n^p-n«  ^^^^ni  i:b  :im)  ih^r\  nito? 
 Q^b^'n-p  n^n-Sisi  i  D''nS^f  1)^^^  N^p*!  ny^n  '^ip-n^  S^n^ 
 nV3n  ^ip-^K  D^ri'^t^  vm-'^i  'kyj^-hi<  n:in  TtV-nxs  n^  ntt«n 
 
 '^O   -  |/  V  J-  V:  ^     S-   T  I-  •         :       J-  -  AT    T  |JT  -  VT  V  J- 
 
 15  '^y-r\i^  'P7?D1  '^y^^^"^^!t  \si^  ';^^p  is  :  csg^i^iin  ^g^^f5 
 'nil  20    :  'ij;|n-n{^  p^rii  d^6  nmn-niSt  >^^bi^)  ^hn)  o^g 
 
 and  the  lad  carried  the  food  and  water,  or  that  one  carried  the  food  and  the  other  the 
 ■water,  as  tlie  singular  number  used  in  the  next  verse  seems  to  render  more  probable. 
 Others  consider  l^n  TIKI  to  be  connected  with  \T\'')  viz.  He  delivered  the  child  to 
 her  care.  The  word  ]T\''')  from  the  root  |n3  has  indeed  often  this  sense.  (Compare 
 infra  xxxii.  17.  VIDJ?  T3  jH''")  et  al.)  nn?ti'''1  And  sent  her  away.  This  may 
 also  be  understood  as  supra,  xii.  20.  and  xviii.  16.  viz.  that  he  escorted  or  went  with 
 her  part  of  the  way,  perhaps  to  point  out  the  road  or  to  give  her  and  his  son  some 
 parting  advice  or  admonition.  It  is  uncertain  whether  Abraliam  gave  them,  besides 
 the  food  and  water  before  mentioned,  some  property  on  which  they  might  subsist. 
 His  liberality  to  strangers  and  his  love  to  Ishmael  will  lead  us  to  infer,  with  Aben 
 Ezra,  that  he  did  so.  It  is  certain  hoAvever  that  subsequently,  Ishmael,  as  well  as  his 
 other  sons  by  Keturah,  (infra  xxv.  6.)  received  presents  from  him  to  enable  them  to 
 form  separate  settlements;  for  Abraham  had  no  other  concubines  but  Hagar  and 
 Keturah.  ynjll  \?T))  She  departed  and  loandered,  i.  e.  went  astray,  although  slie 
 knew  the  way,  probably  owing  to  her  anguish  of  mind  and  vexation.  The  distance 
 from  the  place  Abraham  then  resided  to  Egypt  is  inconsiderable,  as  appears  from 
 Exodus  xiii.  17. 
 
 15.  ntonn  jtO  D''?2n  "["pS"!  when  the  water  in  the  skin  bottle  was  spent.  "  Hagar 
 and  Ishmael  were  here  in  the  most  trying  external  condition  in  which  human  beings 
 can  possibly  be  placed.  The  exhaustion  of  a  supply  of  water  in  the  burning  and  in- 
 hospitable desert,  without  the  prospect  of  a  fresh  supply,  is  a  situation  of  such  utter 
 misery  and  danger  as  cannot  well  be  imagined  by  those  who  have  not  been  them- 
 selves exposed  to  something  of  the  kind.  The  furnace  heat  of  these  arid  deserts 
 increases  greatly  the  ordinary  demands  of  nature  for  drink.  When  the  water  in  the 
 water  skins  is  spent,  the  merchant,  whose  camels  are  laden  with  the  rich  products  of 
 India,  would  cheerfully  give  all  his  wealth  for  the  mouthful  of  water  which  has  been 
 preserved  in  a  watcrbag  by  some  poor  creature  who  is  now  the  only  object  of  his 
 
110  GENESIS    XXI. 
 
 22.  It  was  about  this  time  that  Abimelech  and  Phichol  the 
 chief  of  his  host  spoke  to  Abraham^  saying,  God  is  with  thee  in 
 all  that  thou  doest : 
 
 23.  Now,  therefore,  swear  unto  me  here  by  God,  that  thou 
 wilt  not  deal  falsely  with  me,  nor  with  my  son,  nor  with  my  son's 
 son ;  but  according  to  the  kindness  that  I  have  done  unto  thee, 
 thou  wilt  do  unto  mc,  and  to  the  land  wherein  thou  hast  so- 
 journed. 
 
 24.  Then  Abraham  said,  I  wiU  swear. 
 
 25.  And  Abraham  remonstrated  with  Abimelech  on  the  subject 
 of  a  well  of  water,  which  Abimelech's  servants  had  violently 
 seized. 
 
 26.  But  Abimelech  said,  I  know  not  who  hath  done  this  thing : 
 neither  didst  thou  tell  me,  nor  have  I  yet  heard  of  if  except  this 
 day. 
 
 27.  Then  Abraham  took  sheep  and  oxen,  and  gave  them  unto 
 Abimelech  :  and  both  of  them  made  a  covenant. 
 
 28.  Abraham  set  seven  ewe-lambs  of  the  flock  by  them- 
 selves. 
 
 29.  Abimelech  said  unto  Abraham,  What  signify  these  seven 
 ewe-lambs,  which  thou  hast  set  by  themselves  ? 
 
 turbed,  but  he  could  not  make  the  same  promise  for  all  his  descendants  in  perpetuity. 
 (Aharhanel.)  It  has,  howpver,  so  happened  that  the  Israelites  never  obtained  pos- 
 session of  the  country  of  the  Philistines.  For  although  frequently  subdued  by  David 
 and  some  of  the  succeeding  kings,  they  still  maintained  themselves,  and  became  so 
 considerable  that  the  Greeks  and  Romans  named  the  land  of  Canaan  after  them, 
 Palestine. 
 
 25.  D''Dn  "IN!!  nnX  Py  On  the  subject  of  the  well  of  water.  We  have  already 
 had  occasion  lo  notice  (supra  xiii.  9.)  the  vast  importance  of  wells  to  owners  of 
 cattle  in  that  arid  region.  Abraham  availed  himself  of  the  present  opportunity  to 
 represent  to  Abimelech,  that  in  respect  to  some  wells  of  which  he  had  been  forcibly 
 deprived  by  his  subjects,  he  had  not  been  treated  with  the  kindness  Abimelech  al- 
 leged as  the  foundation  for  the  covenant  he  had  proposed  ;  cand  that  therefore  Abra- 
 ham was  entitled  to  redress  at  his  hands.  Abraham  here  evinced  his  characteristic 
 generosity  and  forbearance,  in  not  mentioning  his  wrongs  until  after  he  had  sworn  to 
 observe  the  covenant. 
 
 28.  \r\i2h  JN:»n  nit^a3  V^^  riS  seven  ewe  latnbs  of  the  Jlock.  Besides  the 
 animals  mentioned  in  the  preceding  text,  which  were  required  for  the  covenant. 
 Aharhanel.  (Comp.  our  note  to  v.  10  of  chap,  xv.) 
 
QniiK-Sj:^  i«:3^i-"i^  ^y^^  ^^hb'^H  nttx*i  Nihn  ny^i  m  22 
 
 ^'T^f^^  ^n"'^  im  npni  n:?h^  \r^^=i  '^  "ip?^^-D^t  n^n  b^ri^wyn 
 *pi{<  nri^^^  hf2i<h  24  :  n|  nn^rn^^f  p.&<n-Dj;i  nay  nb^yri 
 tD\"2n  ^N3  hni^-'^j;  '^^g^nj^^-nx  onnnx  njin)  25    ♦  j^^^'j^ 
 
 'rh:i  ^nj^tts^  N^  ^Dj^^  d:ii  '^  m^r\'ikh  r\m'ny)  n-tn  "^n'^^-n^^ 
 
 J-  .     •  •'':>.-  T  y         i-      IT         s- :      •       T     :  J-  •  i  t    -  -  :       ^v  -  jt    t  - 
 
 :  tDI^^  I^^^^^n  nb':?5  ynsj'-n^t  Qn^i^x  n-j^n.  28  ♦  nna 
 nsTwX  n^^?n  hbns  ptr  n^ri  n^  D^nn«-':?^<  ii^;!2^n5<  "i22n*i  29 
 
 yv      -:  V     ••   T  T    :     *'   -  ^  .•  T  ■•  JT  AT    T  :    -  v         J  v  v.-      •   -;  v       j  - 
 
 22.  nt^y  nriN  na'X  ^31  Itty  "S  God  is  with  thee  in  all  that  thou  doest.  It 
 appears  strange  that  a  king,  attended  by  his  general,  should  wait  upon  a  stranger 
 recently  arrived,  for  the  purpose  of  requesting  his  alliance.  It  is  true  that  Abraham 
 ■was  a  -wealthy  and  powerful  chief,  but  there  were  yet  stronger  motives  which  induced 
 Abimelech  to  take  this  extraordinary  step.  He  had  observed  three  remarkable  instances 
 of  divine  interposition  manifested  in  favor  of  Abraham.  First,  how,  with  inferior 
 forces,  he  had  overcome  those  of  four  combined  kings,  in  the  midst  of  their  career  of 
 victory.  (Supra  xiv.  15.)  Secondly,  how  the  Almighty  interposed  to  save  his  spouse 
 Sarah  from  the  violence  of  two  kings,  from  Pharaoh  king  of  Egypt,  and  from  Abimelech 
 himself.  Thirdly,  he  had  observed  the  preternatural  birth  of  Isaac  from  a  woman 
 past  the  age  of  child-bearing,  and  which  birth  could  have  no  other  object  but  to  con- 
 tinue and  perpetuate  the  power  granted  to  Abraham.  No  wonder  then  that  Abime- 
 lech proved  anxious  to  become  connected  Avith  one  who  was  so  highly  favored. 
 
 23.  DTl/NQ  V  nyitJ'n  nnyi  And  now  swear  unto  me  here  hy  God.  Abimelech 
 made  Abraham  swear  by  the  true  God,  as  he  knew  that  Abraham  could  not  ex- 
 pect the  continuance  of  the  divine  blessing  and  support  which  had  made  him  so  powerful, 
 if  ever  he  became  unfaithful  to  his  oath.  (Compare  Exod.  xx.  7.)  The  most  solemn 
 oath  among  the  Arabs  of  the  present  day  is,  "By  God,  in  God,  and  through  God," 
 (^ee  BurckhardV s  Notes  on  the  Bedouins,  pp.  73—165.)  and  it  is  remarkable  that  the 
 •word  Cn^Xl  here  used  combines  these  three  expressions.  v  IptiTl  DX  Not 
 deal  falsely  with  me.  It  appears  that  Abimelech  had  some  knowledge  that  the  land 
 of  Canaan  had  been  promised  to  Abraham's  posterity,  and  therefore  he  prays  that 
 neither  he  nor  his  immediate  descendants  should  be  disturbed  in  their  possessions. 
 *3*3?1  nor  with  my  son's  son.  |''3  signifies  immediate  issue  or  offspring,  but  is  gene- 
 rally found  in  conjunction  with  HDi  grandchild,  or  more  remote  offspring.  Accord- 
 ing to  Cahen,  the  Spanish  term  nino  (a  child)  is  derived  from  the  Hebrew  ^3  nin. 
 
 24.  ynJJ'N  ''i:X  IwHl  swear.  Abraham,  who  knew  that  his  seed  should  inherit 
 the  laud,  could  only  swear  that  Abimelech,  his  son,  and  grandson,  should  not  be  dis- 
 
Ill  GENESIS    XXI,,    XXII. 
 
 30.  Then  he  said.  It  is,  that  thou  shalt  accept  these  seven  ewe- 
 lambs  from  my  hand,  that  they  may  be  a  testimony  for  me,  that 
 I  have  digged  this  well. 
 
 31.  Therefore  he  called  that  place  Beer-shebang :  because  there 
 both  of  them  swore. 
 
 32.  Thus  they  made  a  covenant  at  Beer-shebang  :  then  Abi- 
 melech  rose  up,  and  Phichol  the  chief  of  his  host,  and  they  re- 
 turned into  the  land  of  the  Philistines. 
 
 33.  And  Abraham  planted  a  tamarisk  grove  in  Beer-shebang, 
 and  proclaimed  there  the  name  of  the  Lord,  the  everlasting  God. 
 
 34.  And  Abraham  sojourned  in  the  land  of  the  Philistines, 
 many  days. 
 
 Ch.  XXIL  1.  It  ha2:)penecl  soon  after  these  things,  that  God 
 tried  Abraham,  and  said  unto  him,  Abraham !  And  he  said. 
 Behold  here  am  I. 
 
 2.  He  said.  Take  now  thy  son,  thine  only  one,  him  whom  thou 
 lovest,  Yitschak,  and  go  to  the  land  of  Moriyah;  and  bring 
 him  there  for  a  burnt-offering,  upon  one  of  the  mountains,  which 
 I  will  tell  thee. 
 
 tried,  and  not  tempted,?iS,  the  latter  expression,  in  modern  phraseology  has,  the  sense  of  a 
 solicitation  to  evil.  rfTlDri  }*"IN  The  land  of  Moriyah.  Moriyah  was  the  name  of 
 the  mountain  on  -which  the  temple  was  afterwards  built,  as  appears  from  2nd  Chro- 
 nicles iii.  1.  According  to  tradition  it  was  also  the  place  on  which  Adam,  Hebel 
 and  Xoach  offered  sacrifices.  The  Samaritans  have  here  falsified  the  text, 
 and  substituted  the  word  miO  MoreJi,  instead  of  Moriyah,  to  identify  it  with  the 
 grove  oi  Moreh,  which  was  situated  near  the  site  of  Shecheni.  (See  supra  v.  6.  of 
 chap,  xii.)  They  contend,  that  the  mountain  here  mentioned  was  Mount  Gerizzim,  on 
 which  their  temple  was  built.  (See  our  note  on  Shechem,  p.  85.)  The  Mahometans 
 pretend  that  the  transaction  recorded  in  this  chapter,  took  place  at  Mecca,  on  the  spot 
 afterwards  occupied  by  their  fiimous  temple  called  the  Kaaba.  In  this,  as  in  other 
 circumstances,  they  substitute  Ishmael  for  Isaac.  ""J^ri  Behold  here  atn  I,  "  \ca.dy 
 to  hear  and  execute  thy  behests."  This  is  a  most  sublime  and  emphatic  expression. 
 2.  nnnX  IC^X  ITTT'  nS  ']i2  nX  Thy  so7i,  thine  only  one,  him  whom  thou  lovest. 
 The  epithets  are  here  purposely  increased  and  made  to  rise  in  a  regular  climax,  to 
 add  to,  and  render  more  manifest,  the  great  trial  of  faith  to  which  Abraham  was  now 
 exposed.  This  son  of  the  promise,  this  only  son  (Ishmael  being  sent  away),  this 
 precious  object  in  which  all  his  hopes  and  affections  were  centred,  who  had  just 
 reached  the  period  of  manhood,  he  was  ordered  to  take  to  a  place  which  at  a  future 
 period  was  to  be  indicated  to  liim,  there  to  slaughter  that  son  with  his  own  hands. 
 Surely  no  human  being  could  be  subject  to  a  more  severe  test.  Yet,  without  a 
 nuuinur,  or  even  an  allempt  to  pray  that  he  might  be  spared  this  awful  trial,  he  in- 
 
nnn  ^ni3*i  32    ♦  dh^j^  ^j;3trj  d^  ^5  yi^  '^^^^  x^nn  nip^S 
 
 >.■  :  J      :  :  ■-  [■:■■:  ^   :     :    •  yr         -y    ^   -  Ar  j"    :  «.    -  I  •<   ^  - 
 
 n^"^J^  ^1:3^^5  ^^^nv"■"^b^  Sy^)  ^Sb^n^s  dp^.1  J^ng'  ^^^^ 
 
 J"         I.T      :        r-     :  t  t)  :  •  -     <    -  ^t  j-    :    •  ...    ^■-      '^  j-  •-  r   ;      •     : 
 
 ft)    ^y^aB>    J  D^^-n  D^;b^  n'mhsi  t^ks  Dnnn«  "1:1*1 34    ♦  ^^)\; 
 
 1-    -  >•  T  v.-    :      •     :      I      V  j:-  :  jt   t  :    -         t  st  -  it     «' 
 
 30.  my?  V  riTiri  ll^yn  That  they  may  be  a  testimony  for  me.  By  accepting 
 this  present,  Abimelech  publicly  renounced  any  right  he  might  have  over  these  wells 
 as  Lord  of  the  soil.  Because  the  pretext  for  the  forcible  seizure  had  been,  that  the 
 servants  of  Abraham  had  dug  the  wells  without  Abimelech's  permission.  (R.  Nissim.) 
 
 31.  V^.^  "iXn  &<inn  Dlpto'?  Xlp  p  hv  Therefore  he  called  that  place  Beer 
 Shebang.  This  place  must  be  distinguished  from  another  of  the  same  name,  thus 
 called  by  Isaac,  (infra  xxvi.  33.)  as  appears  from  Joshua  xv.  2.  Rashbam.  DtJ^  '3 
 ly^K'J  because  there  both  of  them  swore.  The  root  )}1^  signifies  an  oath  as  well  as 
 seven.  This  transaction  between  Abraham  and  Abimelech  affords  the  earliest  in- 
 stance on  record  of  a  treaty  of  peace. 
 
 33.  b^ii  VDM  Abraham  planted  a  tamarisk  grove.  Some  understand  by  7J^*N 
 an  oak  or  terebinth,  others  a  tamarisk  tree;  while  some  explain  it  to  be  an 
 orchard.  Onkelos  renders  it  K37X  a  tree.  The  second  opinion  appears  most  pro- 
 bable. (See  Gesenius  ad  lit.  and  Tuch's  Kommentar,  &c.  p.  386.)  It  was  thus 
 rendered  by  Saadia  Gaon,  and  thus  our  oldest  grammarian  R.  Jonah  Ben  Gannach 
 explains  it.  (See  Kimchi  acf  ^iferaw.)  The  tamarisk  (Tamarix  Orientalis  oilAxi- 
 nseus)  grows  to  a  considerable  size  in  Palestine.  DtJ'  Xlp^l  And  proclaimed  there. 
 See  our  note  to  v.  8.  of  chap.  xii. 
 
 Ch.  XXII.  1.  DninX  ni«  nOi  "PSni  God  tried  Abraham.  As  this  phrase  seems 
 to  express  an  idea  incompatiljle  with  divine  omniscience,  commentators  have  endea- 
 voured to  explain  it  in  various  v.^ays.  It  would  greatly  exceed  our  limits  to  adduce 
 their  explanations,  and  to  state  the  difficulties  to  which  each  is  subject;  especially  as 
 we  have  already  stated  that  in  our  opinion  the  only  satisfactory  solution  of  this  and 
 other  anthropopathic  difficulties  is  to  be  found  in  the  axiom  of  the  ancient  sages, 
 mi<  '•Jl  \\^1  min  mn  The  expressions  of  the  law  are  liJce  the  ordinary  lan- 
 guage of  mankind,  in  condescension  to  our  limited  capacities.  For  it  would  have 
 been  impossible  to  convey  things  spiritual  and  divine  to  the  human  mind,  unless  they 
 previously  had  been  accommodated  to  our  powers  of  conception.  (See  our  note  to  v. 
 G.  of  chap.  vi.  and  note  a,  page  171,  of  vol.  i.  of  the  Transl.  of  the  Prayers  of  the  Spanish 
 and  Portuguese  Jews,  by  the  Rev.  D.  A.  de  Sola.)   We  have,  however,  translated  nD3 
 
112  GENESIS     XXII. 
 
 3.  Abraham  rose  up  early  in  the  morning,  saddled  his  ass,  took 
 two  of  his  young  men  with  him,  and  Yitschak  his  son ;  he  clave 
 the  wood  for  the  burnt-offering,  arose,  and  went  toward  the  place 
 which  God  had  told  him. 
 
 4.  On  the  third  day  Abraham  raised  his  eyes,  and  saw  the  place 
 afar  off. 
 
 5.  Then  Abraham  said  unto  his  young  men.  Abide  ye  here 
 with  the  ass ;  and  I  and  the  lad  will  go  yonder ;  we  will  worship, 
 and  return  to  you. 
 
 6.  Abraham  took  the  wood  of  the  burnt-offering,  and  laid  it 
 upon  Yitschak  his  son ;  and  he  took  the  fire  in  his  hand,  and  the 
 knife  :  and  they  went  both  of  them  together. 
 
 7.  Yitschak  then  spoke  to  Abraham  his  father,  and  said.  My 
 father ;  he  said.  Here  am  I,  my  son.  And  he  said.  Behold  the 
 fire  and  the  wood :  but  where  is  the  lamb  for  a  bui-nt-offer- 
 ing? 
 
 8.  Then  Abraham  said,  God  will  provide  himself  the  lamb  for  a 
 burnt-offering,  my  son.  Thus  they  both  of  them  went  on  to- 
 gether, 
 
 9.  And  came  to  the  place  which  God  had  told  him.  Then 
 Abraham  built  an  altar  there,  and  arranged  the  wood ;  he  then 
 bound  Yitschak  his  son,  and  laid  him  on  the  altar,  upon  the  -svood. 
 
 10.  Abraham  stretched  forth  his  hand,  and  took  the  knife  to 
 slay  his  son. 
 
 8.  '•33  n^y?  ntJ^n  l?  nX'T'  "X  God  ivUl  provide  himself  the  lamb  for  a  burnt 
 offering,  my  son.  He  thus  gave  his  son  an  indistinct  intimation  that  he  himself  was  to 
 be  the  holocaust  God  required.  nfT'  Dn^Jii*  137M  And  thus  they  both  of  them  went 
 together.  This  is  repeated  in  honor  of  Isaac,  who,  although  now  aware  that  he  was 
 the  destined  victim,  did  not  make  a  single  remonstrance,  much  less  endeavoured 
 to  save  his  life  by  flight,  but  readily  acquiesced,  yielding  himself  to  die  by  a 
 father's  hand,  and  continued  to  waUc  with  him  to  the  place  where  the  sacrifice  was 
 to  be  consummated.  Both  Abraham  and  Isaac  could  have  but  one  motive  for  this 
 ready  and  implicit  obedience ;  and  that  was  their  firm  belief  in  a  future  state,  in 
 which  they  should  find  eternal  reward,  and  happiness  superior  to  what  they  could 
 experience  in  this  evanescent  life. 
 
 9.  133  pn^''  nX  npyO  And  bound  Yitschak  his  son.  This  binding  does  not  imply 
 that  Isaac  made  any  resistance ;  for  it  must  be  observed  that  he  was  now  at  least 
 twenty-five  years  old,  and  therefore  his  father  could  not  have  coerced  him. 
 
np!35  Dn^ix  nhm  3  :  "^^'p^?  "ip«  ^g'fr?  D^hnn  nnj:?  Sj;,  n^y'p 
 ]}py)  m  pm\  m]  ^m  Vnj;;  ')P'm  nf)  iHbn-ns*  ten*). 
 I    \D'rhi^r}  h'-^J2i^--^m  oip^n-W  ^Sh.  m  rl^V  '^V... 
 
 |.  v:  IT  /  -    IT  •.        .  !>•  T  .  I  .  I    J 
 
 :  pmp.  Dip»ri-n«  i^t^.  vytm  °D1?^  ^^*^-  '^  v?^"^  °'^*3  '^ 
 \5^j;-n«  Dnnn^  np*i  e    :  DD^^^?  nn^^ii  ^n^jl  nb-ny.  n^i'pj 
 
 :  nSy^  H'^^ri  n*^^^  cd^v^DI  ^^^C^  H^r^  ^?^*^-  \^?  '45^  ^9^^;i 
 
 ^T  I    V    •  -  •  V;    IT  J  IT  J.  .  I 
 
 stantly  resolved  to   otey,   and  with  unexampled  calmness   he  set  about  making 
 every  preparation  for  the  sacrifice. 
 
 3.  "1p33  Drn35<  DDtJ^''1  Abraham  rose  up  early  in  the  morning.  Eager  to  obey 
 God's  command  he  clave  the  wood,  for  as  the  precise  mountain  had  not  been  men- 
 tioned to  him,  he  feared  he  might  not  find  there  any  wood.  Another  motive  for 
 rising  early  and  setting  out  immediately  on  his  errand,  was,  to  avoid  being  questioned 
 by  Sarah  and  his  neighbours. 
 
 4,  "'K'^Wn  DV3  On  the  third  day.  It  was  one  of  the  severest  parts  of  Abraham's 
 trial  that  he  was  obliged  to  keep  entirely  to  himself  the  knowledge  of  this  sacrifice 
 during  the  long  interval  of  three  days.  He  would  not  have  felt  so  many  pangs  if  he 
 had  executed  the  order  immediately.  pmO  QlpOH  HX  Kl^  And  saw  the  place 
 afar  off.  It  appears  that  he  had  now  received  instruction  of  the  exact  spot,  alluded 
 to  in  V.  2.     The  Medrash  informs  us  that  he  saw  a  cloud  over  the  mountain. 
 
 5,  nirDnn  ny  HQ  Ds"?  Xl^  AUde  ye  here  with  the  ass.  He  would  not  take 
 them  to  the  mountain,  that  they  might  not  interrupt  the  contemplated  sacrifice. 
 
 6.  132  pn^''  hv  D^M  And  laid  it  upon  Yitschak  his  so7t.  The  wood  had  hitherto 
 been  carried  by  the  ass,  but  as  that  had  been  left  to  the  care  of  the  young  men,  it  was 
 necessai7  that  Yitschak  should  carrry  it  up  the  mountain.  n?3X?0n  HSI  ti'Xn  flS 
 He  took  the  fire  in  his  hand  and  the  knife.  Abraham  was  at  a  loss  how  to  com- 
 municate the  command  of  God  to  his  son.  It  is  therefore  probable  that  he  carried  the 
 vessel  containing  the  fire  and  the  knife  exposed  in  his  hand,  to  induce  Isaac  to  ask 
 how  he  could  have  forgotten  to  bring  the  animal  with  him  for  the  sacrifice. 
 
113  GENESIS    XXII. 
 
 11.  Then  an  angel  of  the  Lord  called  unto  him  from  heaven, 
 and  said,  Abraham,  Abraham !  he  said,  Here  am  I. 
 
 12.  And  he  said.  Stretch  not  forth  thine  hand  against  the  lad, 
 neither  do  thou  any  thing  unto  him ;  for  now  I  know  that  thou 
 fearest  God,  since  thou  hast  not  withheld  thy  son,  thine  only  son 
 from  me. 
 
 13.  Then  Abraham  raised  his  eyes,  and  saw  a  ram;  afterwards, 
 he  beheld  it  entangled  in  a  thicket  by  his  horns :  then  Abraham 
 went  and  took  the  ram,  and  offered  him  up  for  a  burnt-offering, 
 instead  of  his  son. 
 
 14.  Abraham  called  the  name  of  that  place  Adonay-yir'eh  : 
 and  it  is  said  to  this  day,  In  the  mount  of  the  Lord  it  shall  be 
 seen. 
 
 15.  An  angel  of  the  Lord  called  unto  Abraham  from  heaven 
 the  second  time, 
 
 16.  And  said.  By  myself  have  I  sworn,  saith  the  Lord,  for 
 inasmuch  as  thou  hast  done  this  thing,  and  hast  not  withheld  thy 
 son,  thine  only  son : 
 
 stitution  of  a  ram,  apparently  provided  by  God  to  serve  as  a  sacrifice  instead  of 
 Isaac.  Rashi  explains,  that  God  shall  appear  to  his  people  on  this  mountain,  having 
 selected  it  as  the  site  on  which  his  holiness  should  rest,  and  sacrifices  be  brought 
 unto  Him.  This  opinion  is  confirmed  by  other  scriptural  passages,  where  the  root 
 nXT  has  the  signification  of  "1113  to  choose  or  select,  as  infia  Ixi.  33.  HyiQ  HSI^  nnj?1 
 and  Deut.  xii.  1.3.  HKin  "IK'N  DlpO  "pan  V01  "j"?  lOC'H  The  rendering  of  Onkelos 
 nearly  coincides  with  this.  Chizkunee  explains  that  Abraham  intended  by  this  ex- 
 pression to  call  God  to  witness  that  he  would  have  observed  the  divine  behest  had  it 
 been  required  at  his  hands;  but  the  explanation  first  mentioned  appears  to  us  the 
 most  probable.  We  find  many  instances  of  prophets  and  eminent  men  giving  to  places, 
 where  wonders  or  other  remarkable  events  had  happened,  names,  which  should 
 allude  to,  and  commemorate,  these  events.  See  infra  xxxiii.  20.  Exodus  xvii.  15.  et  al. 
 DIT!  "lOS^  'IC^'K  And  it  is  said  to  this  day.  Modern  commentators  consider  this  as 
 a  proverb  used  by  persons,  who,  having  placed  all  their  hope  and  reliance  on  God's 
 providence  to  save  them  from  the  extreme  of  distress,  say,  God  shall  provide  for  me 
 even  as  he  provided  for  Abraham  on  the  mountain,  &c.  See  Gesenius  ad  rad.  HST 
 The  rendering  of  Onkelos  rhz.  ""^  mp  QHinX  jHH  N"l1tD3  "On  this  moimtain 
 Abraham /irayed  before  the  Lord,"  seems  to  countenance  this  exposition.  Vide 
 Abarbanel  ad  lit. 
 
 16.  "•nynti'J  ''1  By  myself  have  I  sworti.  The  Almighty  can  only  swear  by  him- 
 self alone. 
 
 VOT,.    I.  2d 
 
T    •-  •  IV   •      v)    :     r    :  v       ^)  :    •  v         t    :  i"    t  >     :  t    -  •        v: 
 
 i^npi  14  : 1:5  nnri  r-hvh  ^^bv..).  ^'.^^'^^  ^^')-  '^C^l?^ 
 m\  in!i  Di*n  ni?.^.^  n^^f  nj^^i^  1  nin;  ^m  Dipan-Df^^  ^P1?^5 
 :  Dwn-p  n":^  cnnni^-S^  nin"'  -n^^D  ^51p*l  15    :  n^y. 
 
 •  IT  T     -      I    •  V-  AT    T  :    -  V  <.T      :       |>     :  jt)  .  i.    n 
 
 12.  *nyn^  nny  '•3  For  now  Iknow.  Here,  as  in  other  places,  Ihe  divinity  con- 
 descends to  use  human  expressions  (Comp.  our  note  to  v.  1.)  Mendelssohn  has, 
 hoMvever,  here  the  following  note,  "  It  is  well  known  that  the  Almighty  is  independ- 
 ent of  the  vicissitudes  of  time  and  change  ;  and  the  periods  of  past,  present,  and 
 future,  are  to  Him  but  as  links  of  the  great  chain  of  events,  his  omniscience  has 
 decreed  from  the  beginning.  And  as  thus  he  has  a  perfect  mastery  over  all  causes, 
 it  follows  that  he  necessarily  foreknows  the  effects  that  result  from  them.  Conse- 
 quently what  we  call  the  present,  is  in  reference  to  God,  the  cause  of  an  event, 
 and  the  future,  its  necessary  result.  Therefore  when  God  here  said  "  Now  I I-710W, 
 SjC."  it  is  not  with  reference  to  the  present  time,  but  to  the  present  act  "  through 
 which  I  know,"  &c.  However  ingenious  this  explanation  may  be,  we  cannot  but 
 consider  the  maxim  we  have  alluded  to  (supra  v.  1.)  as  far  more  satisfactory.  "We 
 may,  however,  infer  from  the  expression  "  Now  I  know,  &c."  that  this  was  the 
 last  trial  Abraham  would  be  subjected  to,  and  that  his  faith  and  obedience  had  now 
 been  fully  tried.    (Comp.  Mishna  Tr.  Abboth,  chap.  v.  §  4.) 
 
 13.  V3"lp3  "j3Dl  TPIXJ  "inX  Afterwards  he  heheld  it  entangled  in  a  thicket,  §c. 
 Various  interpretations  have  been  given  of  the  word  "IPIX  Aben  Ezra  considers  it 
 connected  with  the  following  word,  i.  e.  "  Abraham  saw  a  ram  after  it  had  been 
 caught  or  entangled  in  a  thicket,"  but  the  tonic  accent -Z'aA-e^j^  Gaddol  {_^:)  placed 
 over  the  word  "inX  shows  it  to  be  disjunctive.  Rashi  explains,  after  the  angel  had 
 spoken  to  Abraham  he  saw  a  ram,  &c. ;  while  others  explain  "IPIN  as  behind,  i.  e.  that 
 he  saw  it  in  the  background,  or,  that  he  saw  it  behind  him.  But  in  all  these  cases 
 the  expression  should  have  been  nni<  or  VinX  and  not  inX.  Our  rendering  of  this 
 verse  is  based  on  the  more  plausible  explanation  of  Abarbanel  and  Rashbam,  whom 
 Mendelssohn  also  has  followed.  The  Samaritan  reads  nnX  one  instead  ofinX  after 
 and  thus  the  Septuagint  Kpios  e7s.  Onkelos  seems  to  agree  in  this  for  he  renders  it 
 Xin  S1D1  a  ram  or  one  ram 
 
 14.  n5<-l^  '''•  Adonay  Yir'ch.  This  expression  has  been  variously  explained. 
 Apparently  Abraham  alludes  here  to  his  own  Avords,  supra  v.  8.  17  HXT"  D''n7N 
 God  will  provide  himself  &ic.     When  he  saw  them  now  literally  fulfilled  by  the  sub- 
 
114  GENESIS    XXII. 
 
 17.  That  I  will  greatly  bless  thee,  and  exceedingly  multiply 
 thy  seed  as  the  stars  of  the  heaven,  and  as  the  sand  which  is  on 
 the  sea-shore ;  and  thy  seed  shall  possess  the  gate  of  his  enemies  ; 
 
 18.  And  all  the  nations  of  the  earth  shall  bless  themselves  vnth 
 thy  seed ;  in  reward  that  thou  didst  hearken  to  my  voice. 
 
 19.  Then  Abraham  returned  to  his  young  men,  they  arose, 
 and  went  together  to  Beer-shebang,  and  Abraham  dwelt  at  Beer- 
 shebang. 
 
 20.  It  happened  after  these  things,  that  it  was  told  to  Abraham, 
 saying,  Behold  Milcah,  she  also  hath  borne  children  unto  thy 
 brother  Nachor  ; 
 
 21.  Uts  his  first-born,  and  Buz  his  brother,  and  Kemuel  the 
 father  of  Aram. 
 
 22.  And  Kesed,  Chazo,  Pildash,  Yidlaj)h,  and  Bethuel. 
 
 23.  And  Bethuel  begat  Bibcah  :  these  eight  did  Milcah  bear 
 to  Nachor,  Abraham's  brother. 
 
 24.  And  his  concubine  whose  name  ivas  Reumah,  she  also  bare 
 Tebach,  Gacham,  Tachash,  and  Maachah. 
 
 ArHTARAH.     ii  Kings  iv.  1. — 24.  German  liturgy,  till  v.  38. 
 
 ham  had  but  little  or  no  intercourse  with  his  relatives  he  had  left  in  Mesopotamia, 
 although  that  country  is  contiguous  to  Canaan.  The  then  state  of  society  ■will  suffi- 
 ciently explain  why  Abraham  had  no  intelligence  of  them  in  so  many  years,  and 
 heard  at  once  of  the  birth  of  all  these  children,  and  even  of  that  of  the  grand-child 
 of  his  brother  Nachor. 
 
 23.  npm  nX  ih''  "pXinni  A7id  Bethuel  hegat  Ribcah,  (Rebecca.)  The  account 
 of  Nachor's  family  is  here  inserted  as  a  necessary  introduction  to  the  relation  of 
 Isaac's  marriage  with  Rebecca,  to  prove  that  she  was  of  his  kindred. 
 
 END  OF  SECTION     t^l^ 
 
 SUPPLEMENTARY     NOTES. 
 
 Note  (a)  page  93.  HTl  71^3  This  expression  has  been  variously  rendered  and 
 explained.  According  to  Abarbancl  it  means,  "  When  she,  Sarah,  shall  bring  forth 
 a  living  child."  According  to  Kimchi,  "  When  she  shall  be  a  lying-in  woman." 
 Abarbanel  quotes,  in  support  of  his  explication,  the  text  in  Exod.  i.  19.  njn  nvn  *D 
 and  Kimchi,  an  expression  in  the  Talmud  Tr.  Yomah,  chap.  viii.  where  the  word 
 iT'n  is  used  to  denote  a  lying-in  woman.     ?n3Dn  flN  T'lyjn  H^nnV    Onkelos  renders 
 
nhyi]  ^:?'^;n^f  "^^in-^^  17    t  ^n^n^-njst  ^;i5"-niNi  r\^m  n^i 
 2:^Ti  tD;n  ns^-Sj;  ^m  hm]  tD\6m  ^n^i::^  '*?iynrri5^  r\^:i^ 
 
 ^pi  yi^K^  \'!:^^  ^i  ^^ni?  ^^^^nn^  is    :  vnss*  nyg'  n^*  ^y.*!! 
 
 nn^  ^nS*")  )^p')  )n];yhi^  bninx  ntJ^*")  19    :  ^Sp!i  m;bs^  ns^^v^ 
 
 '  -    IT  J-    :    ■  VT    T  :    -  ■.•^••-    '  -^T  J"    : 
 
 nn^,^  n^n  nb.^'?  ^Dl?^^*/'  1^!1  '^'p^*C'  '^''^^in  'IHwS*  m  20 
 
 ng?ixi  ng^i  mh'^)  24     :  tisri'iniS  ^PiiSf  yn:h  n^^i:  nn'?,; 
 :  njj^g-nNii  ^nn-n^*i  Drirn«]  nng-nx  kiri-D^  n^rii 
 
 17.  "IID'IIX  ^"13  '•3  7%«<  I  will  greatly  bless  thee.  The  expressions  of  blessing 
 mentioned  in  this  and  in  the  following  text,  are  respective,  and  in  allusion  to  three 
 severe  bereavements  Abraham  would  have  suffered  had  the  contemplated  sacrifice 
 of  Isaac  been  carried  into  effect.  First,  the  deprivation  of  that  beloved  son  and  the 
 posterity  after  -whom  his  seed  should  be  denominated.  Secondly,  that  as  the  actual 
 inheritance  of  the  promised  land  depended  on  his  having  posterity,  that  promise  also 
 could  not  have  been  carried  into  effect.  Thirdly,  that  honored  and  respected  as 
 Abraham  had  hitherto  been  among  his  neighbours  and  the  nations  among  whom  he 
 dwelt,  he  would  have  become  an  abhorrence  and  detestation,  as  one  who  had  murdered 
 his  own  son.  In  order  to  reward  Him  for  having  thus  heroically  braved  all  these 
 considerations,  he  is  here  promised  in  respect  to  the  first-mentioned  bereavement, 
 that  ''his  seed  should  be  exceedingly  multiplied,"  by  which  only  that  of  Isaac  could  be 
 meant,  as  is  evident  from  a  former  declaration  of  the  Almighty  on  this  subject.  (Supra 
 xxi.  12.)  Respecting  the  second,  he  received  the  assurance  that  these  his  descend- 
 ants should  overcome  and  possess  the  gate  (i.  e.  the  cities)  of  their  enemies,  the 
 Canaanites.  And  in  allusion  to  the  third,  it  is  further  announced  to  him  (v.  18.)  that 
 all  nations  shall  venerate  and  bless  themselves  with  him  (supra  xii.  3.)  and  with  his 
 seed,  on  the  very  account  of  his  having  so  implicitly  obeyed  God's  behest  in  this 
 respect.    (Abarbanel.) 
 
 19.  Viy^  7K  DmiX  25^^  Then  Abraham  returned  to  his  young  men.  Isaac  is 
 not  here  mentioned,  for  being  subordinate  and  under  the  control  of  his  father,  it  is 
 understood  that  he  accompanied  him.  (Aben  Ezra.)  Others  infer,  however,  from 
 this  omission  of  Isaac's  name,  that  Abraham  sent  him  off  immediately,  by  the  nearest 
 road,  to  allay  his  mother's  rmeasiness,  while  he  returned  by  a  more  circuitous  one. 
 
 20.  "ION?  Qmii??  nri     Itwas  told  to  Abraham,  saying,  SjC.  It  appears  that  Abra- 
 
116  SUPPLEMENTARY    NOTES. 
 
 at  present,  we  have  the  elucidation  required.  Abimelech,  according  to  this  view, 
 intended  to  give  the  very  sensible  advice  that  while  Sarah  and  her  women  were  in 
 or  near  towns,  they  had  better  conform  with  the  custom  of  towns,  and  wear  the  com- 
 plete veil,  instead  of  that  partial  covering  which  left  the  eyes  and  so  much  of  the  face 
 exposed."  The  objections  which  have  been  raised  against  this,  viz.  that  a  thousand 
 pieces  of  silver  was  too  large  a  sum  to  be  given  for  the  purchase  of  veils,  at  a  period 
 when  that  metal  was  so  scarce  ;  and,  that  the  word  Cl'^y^  should  have  been  used  to 
 denote  a  veil,  as  infra  xxiv.  65.  et  al.  does  not  seem  to  us  sufficient  to  invalidate  it. 
 For  we  have  not  sufficient  data  to  estimate  the  relative  value  of  silver  in  those  times 
 and  our  own,  even  if  the  Scripture  had  mentioned  the  weight  of  these  silver  pieces, 
 and  had  not  left  this  undeterminate.  If,  therefore,  we  should  in  this  uncertainty 
 adopt  the  conjecture  of  the  Greek  and  Arabic  translators  who  have  rendered  here  "  a 
 thousand  drachms  of  silver,"  it  would  still  be  a  very  moderate  and  even  a  small  sum 
 for  a  king  to  give  as  an  atonement  and  propitiation  to  one  whom  he  considered  his  equal, 
 whose  alliance  he  was  anxious  to  secure,  (chap.  xxii.  23.  32.)  whose  prayers  he 
 needed,  (xx.  7.  17.)  and  whom  he  had  greatly  wronged.  Because  there  were  two 
 sorts  of  these  drachms,  one  of  the  value  of  9rf.  and  the  other  of  8|d.  of  our  money. 
 Supposing  them  to  have  been  of  the  first  sort,  the  whole  would  only  have  amounted 
 to  £37  10s.  We  have,  moreover,  the  concurrent  testimony  of  Diodorus,  Arrian, 
 Strabo  and  other  ancient  writers,  that  the  Arabians  possessed  great  quantities  of  the 
 precious  metals.  The  former  mentions  a  river  in  the  Hedjas  that  abounded  in  small 
 lumps  of  fine  gold,  so  that  these  metals  were  not  likely  to  be  very  scarce  in  the  neigh- 
 bouring countries,  which  supplied  the  Arabs  with  agricultural  produce  and  the  manu- 
 factures they  stood  in  need  of.  The  second  objection  is  also  ill  founded ;  for  besides 
 the  term  Fl'^yNf  we  have  also  those  of  HIDO  (Exod.  xxxiv.  33.)  HOV  (Cant.  iv.  I., 
 vi.  6.  7.  Isaiah  xlvii.  7.*)  and  t3"l7  (Isaiah  xxv.  7.)  used  to  signify  a  veil,  the  expres- 
 sion varying,  no  doubt,  according  to  the  form  or  the  materials  of  which  these  head 
 coverings  or  veils  were  composed.  It  is  therefore  probable  that  the  C^J?  niD3  here 
 mentioned  is  the  complete  veil  which  covered  the  eyes,  as  slated  above.  We  have 
 however  considered  it  our  duty  to  adhere  to  a  strict  literal  rendering  of  these  words. 
 ririDIJI  is  explained  by  some  to  mean  a  vindication,  by  others  a  reproof.  We  have 
 adopted  the  first  because  it  agrees  best  with  the  context,**  with  other  parallel 
 passages  of  Scripture  in  which  the  root  n^  is  used.  Job  vi.  26.,  xiii.  15.,xvi.  12., 
 XIX.  5.  Isaiah  xxix.  21 .  Hosea  iv.  4.  et  al.  whei-e  they  evidently  have  the  sense  of  jus- 
 tifying or  vindicating,  and  because  it  is  not  liable  to  the  objections  modern  critics  have 
 urged  against  other  interpretations.  (See  Tuch's  Komm.)  Some,  however,  have  derived 
 it  from  naj  direct,  rightly,  straight-forward,  and  explain  that  Abimelech  advised 
 Sarah  to  be  upright  and  straight-forward,  i.  e.  not  to  equivocate  in  future,  and  thus 
 the  Septuagint  seems  to  have  understood  it,  for  they  render  DilDJI  h'2  ONI  Kat 
 TTaura  aXyjOevaov  and  speak  the  truth  in  all  things.  Kimchi,  and  many  others, 
 consider  that  these  throe  last  words  do  not  form  part  of  Abimelech's  speech,  but  arc 
 added  (by  Moses)  for  elucidation,  but  the  tonic  accents,  so  important  in  the  deter- 
 mination of  the  true  sense  of  difficult  passages,  arc  against  this  supposition. 
 
 *  See  Rashi  ad  locum,  also  the  Dictionaries  of  Gcsenius  and  Ben  Zceb. 
 
 **  For  as  Abimelech  wished  Abraham  to  continue  his  residence  in  his  country,  it 
 was  necessary,  in  order  to  induce  the  latter  so  to  do,  that  Sarah's  character  should  be 
 publicly  completely  vindicated  from  every  suspicion  of  dishonour. 
 
SUPPLEMENTARY    NOTES.  115 
 
 it  "  at  the  time  ye  shall  all  be  alive,"  -viz.  as  a  prognostication  that  Abraham  and  all 
 then  present  should  be  alive  when  Sarah  should  bring  forth.  Jonathan  also  renders 
 in  this  sense,  but  adds  "next  year."  And  thus  Nachmanides.  Others  render  it, 
 "according  to  the  period  of  bringing  forth  a  living  child,"  or,  "  at  the  time  of  the 
 revival  of  nature,"  (i  e.  next  spring)  and  R.  Nissim  chooses  to  explain  the  word  riTI 
 healing,  as  in  Josh.  v.  8.  DniTI  HJ?  Our  limits  do  not  permit  to  shew  the  fallacy 
 of  these  and  other  renderings,  and  we  refer  the  curious  reader  to  the  Comm.  of  Abar- 
 banel  for  a  refutation  of  the  ancient,  and  to  Tuch's  and  Phillipssohn's  Notes  for  that 
 of  the  modern  opinions  here  quoted.  Our  version  is  founded  on  the  similarity  of  the 
 term  used  on  the  same  occasion  in  another  place  in  scripture,  and  where  it  is  more 
 fully  explained  2nd  Kings  iv.  16. 17.  p  npaiH  HX  n''n  HV^  HTH  HyiD*?.  We  may 
 compare  the  phrase  lyiD?  with  the  same  expression  in  v.  14.  We  may  also  allege 
 that  the  grammatical  construction  of  the  word  DyD  seems,  by  the  use  of  the  compa- 
 rative 3  or  jVDin'a  to  imply,  that  the  time  prognosticated  should  be  exactly  like  that 
 in  which  the  announcement  was  made,  viz.  the  same  time  or  season  in  the  next  year. 
 The  text  1  st  Samuel  1 .  20.  where,  on  an  occasion  similar  to  the  present,  the  expres- 
 sion D''0''n  niDpn  is  used,  may  also  be  alleged  as  a  proof  that  a  complete  revolution, 
 or  a  whole  year,  is  here  intended.  The  rendering  we  have  given  is,  moreover,  sup- 
 ported by  the  hich  authorities  of  Rashi,  Ahen  Ezra,  R.  Levi  hen  Ger shorn  and  others, 
 by  the  Septuagint,  and  by  the  modern  versions  of  Mendelssohn,  Johlson,  Cahen  and 
 Be  Wette. 
 
 Note  (6)  page  105.  Almost  every  word  of  this  difhcult  text  has  given  rise  to 
 numerous  and  varying  interpretations.  It  is  disputed  whetlier  SIH  refers  to  "J^HX 
 "  thy  brother,"  meaning  Abraham,  or  to  the  "  thousand  pieces  of  silver;"  the  last 
 has  been  most  generally  adopted,  and  agrees  best  with  the  literal  sense.  Some  have 
 also  thought  that  the  presents  mentioned  in  v.  14  are  alluded  to  here  as  being  valued 
 at  1000  silver  pieces.  But  it  is  far  more  probable  that  this  money  was  independent 
 of,  and  in  addition  to,  the  cattle  and  slaves  there  mentioned.  The  Septuagint  even 
 interpolates  in  v.  14.  "a  thousand  pieces  of  silver."  The  next  difficulty  is  the  ex- 
 pression DTy  niDD  lit.  an  eye  covering.  Several  translators  and  biblical  critics 
 have  taken  this  in  a  figurative  sense,  and  explain  it  as  a  public  declaration  of  honor, 
 a  compensation  Abimelech  paid  to  atone  for  the  wrong  done  to  Sarah  by  forcibly 
 depriving  her  of  her  liberty.  Sphorno,  an  author  quoted  by  Aben  Ezra,  Saadias, 
 and  other  ancient  translators,  understood  it  to  mean  a  dress  or  veil :  either,  that  Sarah 
 might  in  future  be  known  as  a  married  woman,  or,  to  conceal  her  beauty  and  as  a 
 safeguard  from  all  lustful  attacks.  The  opinion  that  W^V  ^1D3  means  a  veil  has 
 been  revived  of  late  years  by  Michaelis,  Schroder,  Rosenmuller,  Geddes,  Parkhurst, 
 Boothroyd,  von  Bohlen  and  Tuch,  and  has  much  plausibility  to  recommend  it.  For  as 
 the  Editor  of  the  Pictorial  Bible  remarks,  "  It  is  customary  for  all  the  (Arabian)  women 
 inhabiting  towns  to  go  about  closely  veiled ;  while  all  the  women  of  the  difiFerent 
 pastoral  people  who  live  in  tents  do  not  commonly  wear  veils,  or  at  most  only  so  far 
 as  to  cover  their  foreheads  and  lower  parts  of  their  face,  leaving  the  countenance 
 exposed  from  the  eye-brows  to  below  the  nose.  It  is  evident  that  although  the  use 
 of  complete  coverings  was  known,  the  women  of  the  pastoral  patriarchs  did  not  con- 
 ceal their  faces  completely,  except  on  extraordinary  occasions ;  and  if  we  assume 
 that  the  same  difference  existed  between  them  and  the  women  of  towns,  as  we  find 
 
118  GEOGRArHICAL    NOTES. 
 
 in  the  highest  degree  unfavorable  to  vegetation.  So  that  an  everlasting  sterility 
 and  uninterrupted  solitude  seems  to  reign  in  this  blighted  region,  and  its  shattered 
 mountains  and  deep  chasms  of  the  rent  earth,  remain  as  permanent  tokens  of  the 
 divine  anger,  and  of  the  punishment  inflicted  on  the  guilty  inhabitants  of  the  plain. 
 
 This  lake  is  situated  on  the  south-east  of  Palestine,  between  the  thirty-first  and 
 thirty -second  degree  of  north  latitude,  and  the  thirty -sixth  and  thirty-seventh  degree 
 cast  longitude.  It  extends  nearly,  north  and  south,  about  fifty  miles.  The  length, 
 however,  appears  to  vary  two  or  three  miles,  in  different  years,  according  to  the 
 season.  Josephus  makes  it  much  longer,  but  it  is  possible  that  its  dimensions  have 
 since  become  contracted.  Its  width,  which  is  nearly  uniform,  except  near  the 
 southern  and  northern  extremities,  where  it  becomes  more  narrow,  is  stated  to  be 
 from  four  and  a  half  to  nearly  eight  geographical  miles.  Its  waters  have  a  disagree- 
 able, pungent  and  bitter  taste,  but  are  limpid  and  incorruptible,  as  must  be  the  case 
 Avith  any  liquid  which  holds  so  large  a  quantity  of  salts  in  solution,  "  a  property  in 
 which,"  as  Klaproth  observes,  "the  Dead  Sea  surpasses  all  other  natural  waters  as 
 yet  known,  and  which  gives  it  such  a  degree  of  specific  gravity,  as  to  support  things 
 which  would  sink  in  the  sea."*  This  water  has  been  analysed  by  Klaproth  and 
 other  eminent  chemists.  Klaproth  calculates  that  every  hundred  parts  of  the  waters 
 of  this  lake  contains  42.80  parts  of  salts  ;  and  according  to  Lavoisier  lOOlbs  of  the 
 ■water  contains  451bs.  6oz.  of  salt.  Gay  Lussac,  who  in  1818  analysed  a  large  quan- 
 tity of  this  water,  brought  to  Paris  by  Count  Forbin,  rates  its  specific  gravity  at 
 1.228,  (the  standard  of  comparison  being  distilled  water  at  1000)  and  the  salts  at 
 26.24.  A  more  detailed  and  scientific  account  of  this  analysis,  as  well  as  of  those  made 
 by  Dr.  Marcet,  Dr.  Apjohn,  Gmelin  and  others,  may  be  seen  p.  224-25  of  vol.  ii  of 
 Robinson's  Biblical  Researches  in  Palestine.     London,  1841. 
 
 Among  the  mineral  productions  of  this  lake  and  its  vicinity  we  must  notice,  in  the 
 first  place,  the  asphalt  or  bitumen,  which  is  found  in  lumps  near  its  eastern,  but  chiefly 
 near  its  western  shore,  or  floats  on  its  waters,  and  whiali  is  applied  to  various  uses.  It 
 is  not,  however,  found  floating  every  year  on  the  surface,  but  it  has  been  observed  to 
 rise  in  large  masses,  chiefly  after  earthquakes.  Such  was  the  case  in  the  year  1837, 
 when,  after  the  great  earthquake  which  devastated  so  many  cities  in  Palestiue,  an 
 enormous  mass  of  bitumen,  like  an  island,  was  discovered  floating  on  the  lake,  and 
 on  being  driven  aground  was  cut  up  and  sold  by  the  Arabs.  This  corroborates,  so 
 far,  the  account  of  Josephus  who  relates  (Wars,  book  iv.  chap.  viii.  §  4.)  that  "  black 
 clods  of  bitumen,  resemblingheadless  bulls  float  on  the  waters,"  although  the  remainder 
 of  his  account  of  this  lake  is  at  least,  very  much  exaggerated.  A  black  shining 
 stone  is  found  at  the  northern  extremity,  which  partial'.y  ignites  and  emits  a  bitu- 
 minous smell  on  being  burned,  an  operation  which  diminishes  its  weight,  but  not  its 
 bulk.  As  it  takes  a  fine  polish  like  marble  it  is  manufiictured  at  Jerusalem  into 
 various  small  articles.  Sulphur  in  rather  large  lumps  is  picked  up  in  various  parts, 
 and  the  water  of  the  lake,  as  also  the  soil  around  it,  is  profusely  impregnated  with 
 sulphur.     Nitre  is  also  found  near  its  shores,  as  also  pumice  stones.     These,  as  also 
 
 *  Lord  Lindsay,  who  visited  the  Dead  Sea  in  1837,  says,  "  My  companions 
 bathed  ;  they  found  the  waters  as  buoyant  as  travellers  have  attested,  floating  like 
 corks,  swimming  with  their  hands  only,  &c."     Travels  in  Egypt,  §c.,  vol.  ii.,  p.  66. 
 
117 
 GEOGRAPHICAL  NOTES. 
 
 Ch.  XIX,  24.  n"11J2yi  DHD  Seclom  and  Amorrah.  Nothing  certain  can  be 
 stated  of  these  cities,  or  of  Admah  and  Tseboyim,  destroyed  with  them,  but  that  they 
 were  situated  in  the  Valley  of  Siddim,  probably  at  no  great  distance  from  each  other. 
 The  walls,  pillars  and  other  remains  of  these  cities,  which  some  travellers  fancied 
 they  could  discover  under  the  Avaters  of  the  Dead  Sea,  are,  no  doubt  only  the  fabric 
 of  their  own  imagination,  and  must  be  classed  with  the  supposititious  statue  of  Lot's 
 wife,  the  account  of  doleful  noises  issuing  from  the  Dead  Sea,  and  the  other  fables 
 and  traditional  exaggerations  told  of  this  really  singular  lake.  We  know  something 
 more  of; — 
 
 lyi!*  Tsoar,  formerly  called  Belang,  (xiv.  2.  8.)  which  was  spared  by  the  inter- 
 cession of  Lot,  and  existed  many  centuries,  after  Scdom  and  the  other  cities  before 
 mentioned  had  been  destroyed.  As  Sedom  was  the  largest,  so  Belang  appears  to 
 have  been  the  smallest  of  the  five  confederate  cities,  though  it  afterwards  attained  to 
 some  importance.  It  is  frequently  mentioned  in  scripture.  Dent,  xxxiv.  3.  Isaiah 
 XV.  5.  Jeremiah  Ixviii.  34.  et  al.  The  Talmud  tr.  Pesachim,  folio  52.  b.  mentions 
 Tsoar  as  an  existing  city ;  and  Eusebius  and  Hieronymous  relate  that  in  their  time  it 
 was  garrisoned  by  the  Romans.  Ptolemy  mentions  it  by  its  ancient  name,  as  does  also 
 Abulfcda,  in  the  first  part  of  the  fourteenth  century.  According  to  Burckhardt  a 
 village  called  Ghor  Szahye,  situated  in  the  Ghor,  or,  valley  of  the  Jordan,  is  now 
 built  on  the  site  of  ancient  Tsoar. 
 
 The  Dead  Sea,  which  now  covers  the  Valley  of  Siddim  (xiv.  3.)  is  called  in 
 Scripture  nPOH  D*  the  Salt  Sea,^  on  account  of  the  extraordinary  saltness  of  its 
 waters.  n2")yn  D'*  the  Sea  of  the  Wilderness'^  and  "iJIDIpn  D**  the  East  Sea,^  as 
 being  situated  near  the  Eastern  limit  of  Palestine.  The  Greeks  and  Romans  called 
 it  Mare  or  Lacus  Asphaltites,  on  account  of  the  great  quantity  of  bitumen  it  produces.* 
 At  present  it  is  very  aptly  called  the  Dead  Sea,  as  the  total  absence  of  animal  and 
 vegetable  life,  the  heaviness  of  its  waters,  the  barren  rocks  which  surround  it  and 
 the  death-like  stillness  which  reigns  all  around  it,  render  it  a  scene  of  most  awful 
 desolation.  "  No  verdure  is  seen  on  its  banks,"  says  Volney,  "  nor  are  fish  to  be 
 found  within  its  waters,  owing  to  the  saltness,  which  is  infinitely  stronger  than  that 
 of  the  sea."  Count  Forbin  could  not  even  find  microscopic  animalculae  within  its 
 waters.  The  absence  of  fish  causes  also  that  of  aquatic  birds.  The  lake,  situated  as 
 it  is  in  a  deep  hollow,  surrounded  by  lofty  cliffs  of  naked  limestone  rocks,  which 
 shut  out  every  breeze ;  and  exposed  for  seven  or  eight  mouths  in  the  year  to  the  un- 
 clouded beams  of  a  burning  sun,  causes  sulphureous  and  bituminous  vapours  to  arise 
 in  an  atmosphere  already  loaded  with  salts  from  the  great  evaporation,^  which  must  be 
 
 '  Numbers  xxxiv.  12.  Deut.  iii.  17.  Joshua  iii.  16.,  xii.  3.,  xv.  2.  5.,  xviii.  19. 
 2  Or  of  the  plain.  Deut.  iv.  49.         ^  Ezekiel  xlvii.  18.  Joel  ii.  20.  Zech.  xiv,  8. 
 
 *  The  Arabs  call  it  Bahr  el  Lot,  the  lake  of  Lot. 
 *  This  has  been  described  by  Mariti,  Volney,  Seetzen  and  other  travellers.  (See 
 Rosenmiiller's  Bibl.  Geogr.  vol.  ii.  pp.  187-8.)  Messrs.  Irby  and  Maugles  remark, 
 (p. 447.)  "as  soon  as  we  came  to  the  pass  which  commands  an  extensive  prospect  of 
 the  Dead  Sea,  we  could  perceive  the  effects  of  the  evaporation  arising  from  it  in 
 broad  transparent  columns  of  vapour,  not  unlike  water-spouts  in  appearance,  but 
 much  larger." 
 
120  GENESIS    XXIII.  J^    n^SJ'K*)^  Dp 
 
 Ch.  XXIII.     1.  Now  Sarah 
 was  one    hundred    and    twenty 
 
 seven  years  old:  these  were  the    ^,.^^     =^;„   ..^     .;^..    ,       .^ 
 years  oi  the  hie  of  fearah.  '''  "        ^^     •"'  '         •'■ 
 
 2.  Sarah  died  in  Kiryath  Ar-  ^W  V^^)  ^ciP  ^1^>:  ^W 
 bang ;  the  same  with  Chebron  pT^^  H/ISfll  2  :  H^SJ'  ^*n  "*iSJ^ 
 in   the  land  of  Canaan :    Then 
 
 Abraham    came    to   mourn    for  I    •■•'■■  :     I   ^  =  ■■        '•  'i-  ;  -      j-  ■■]■  ■■ 
 
 Sarah,  and  to  weep  for  her.  Tl'l^h  "ibpS  DHiniNt  ^jn*^.  [JQ^ 
 
 3.  Abraham  arose  from  be-  L,j;^  o;n^::i}<  bp;^  3  :  nH^l^l 
 fore  his  dead,  and  spake  unto  the  ^  ^  L  '^  •  • 
 sons  of  Cheth,  saying.  nn-^;!^"?^   "^^r)  IPO    'P.$ 
 
 4.  I  am  a  stranger  and  a  so-  Q^^y  ^^^^  Itrinri^  ^  t  SDnS 
 
 ,  _  AV   T  *       >.•       IT         yT  :         I-  1 
 
 journer   with  you :    give   me  a 
 
 Ch.  XXIII.  1.  niB'  "n  rn^l  Now  the  life  of  Sarah.  It  has  been  remarked 
 that  Sarah  is  the  only  woman  whose  complete  age,  death  and  burial  are  related  in 
 Scripture.  This  exception,  Rashbam  observes,  was  necessary  in  her  ease,  not  only 
 to  form  a  proper  introduction  to  the  relation  of  the  purchase  of  the  hereditary  burial 
 place,  but  also  to  inform  us,  that  it  was  vouchsafed  to  her  to  live  thirty-seven  years 
 after  having  brought  forth  Isaac  at  the  age  of  ninety,  and  to  see  him  grown  up  to 
 man's  estate.  V'DI  njJi'  DHtyyi  njti'  ^^?0  An  hundred  and  tiventij-seven  years. 
 The  unnecessary  repetition  of  the  word  HJEi*  is  (as  Nachmanides  observes  against 
 Rashi)  only  idiomatic,  and  is  here,  as  in  other  places,  only  introduced  for  the  sake 
 of  euphony.     See  our  note,  supra  to  v.  9-  of  chap.  vi. 
 
 2.  y3"1X  n''"lp  Kiryath  Arbang  lit.  the  city  of  Four,  or  of  Arhang.  See  our  Geogr. 
 notes,  pp.  87,  88.  DmiX  iOM  Then  Abraham  came.  Some  have  inferred  from 
 this  expression  that  Abraham  was  absent  from  home  when  Sarah  died.  They  sup- 
 pose him  to  have  then  returned  from  Mount  Moriah  (see  the  preceding  chapter)  or, 
 according  to  Rashi,  Abarbanel,  and  some  other  commentators,  from  Beer  Shebang, 
 where  his  flocks  and  herds  pastured.  Aben  Ezra  also  infers  from  N3''1  He  came, 
 that  Abraham  came  from  some  distant  place.  But  as  Rashbam  properly  remarks, 
 the  sole  import  of  this  phrase  is,  that  Abraham  came  from  his  own  tent  to  that  of 
 Sarah,  who  dwelt  in  a  separate  one,  as  was  then  customary.  (Comp.  infra  xxiv.  67. 
 and  xxxi.  .33.) 
 
 3.  Dn"l3K  Dp''1  Abraham  arose  from  the  ground  where  he  had  sat  down  to  weep 
 and  mourn  for  Sarah,  to  treat  about  a  burying-place.  The  custom  of  sitting  on  the 
 ground,  as  an  external  sign  of  mourning,  appears  thus  to  be  of  great  antiquity.  We 
 find  other  instances  recorded  in  the  sacred  scriptures.  Job  ii.  13.  Isaiah  xlvii.  3. 
 
 4.  ""DJX  SK'ini  "13  I  am  a  stranger  and  a  sojourner,  S^c.  According  to  Abeu 
 Ezra  the  epithet  "13  stranger  designates  a  person  who  but  temporarily  stops  at  a  place 
 of  which  he  is  not  a  native.  When  "13  is  combined  with  Sfin  it  denotes  that 
 such  a  person  has  more  permanently  settled.     Abraham  was  in  the  last  mentioned 
 
 VOL.    I.  2    E 
 
GEOGRAPHICAL    NOTES.  119 
 
 several  warm  fountains  and  hot  springs  found  in  the  vicinity,  testify  to  the  volcanic 
 nature  of  the  whole  region.  The  common  or  kitchen  salt  which  the  Arabs  prepare 
 of  the  water  is  reckoned  most  excellent.  It  appears  sometimes  in  thick  flakes,  in 
 places  which  had  been  covered  by  the  lake  during  the  rainy  season.  The  strength 
 and  other  qualities  of  this  salt  are  much  lauded  in  the  Talmud,  where  it  is  called 
 ITiOnD  rh'O  Salt  of  Sedom.  (See  Tr.  Erubin,  fo.  17.  b.,  Chtillin,  fo.  105.  b.,  Ke- 
 ritot,  fo.  6.) 
 
 The  apples  of  Sedom,  beautiful  without,  but  dust  and  ashes  within,  (see  Josephus 
 ad  loc.  cit.)  have  been  generally  reckoned  among  the  fables  related  of  this  lake,  and 
 even  Maundrel  observes  that  "  there  is  a  greater  deceit  in  this  fruit  than  in  that 
 which  is  usually  reported  of  it,  for  its  very  being,  as  well  as  its  beauty,  is  a  fiction  only 
 kept  up  for  the  sake  of  an  allusion,  or  to  help  poets  to  a  simile."  Yet  modern  re- 
 searches have  shewn  that  some  foundation  of  truth  has  given  rise  to  this  superstruc- 
 ture or  fable.  For  a  tree  called  by  the  Arabs  the  Osher  (the  Asclepia  gigantea  of 
 botanists)  is  found  near  the  Dead  Sea  and  no  where  else  in  Palestine,  which  bears 
 a  fruit  resembling  externally  a  large  smooth  apple  or  orange,  hanging  in  clusters  of 
 three  or  four  together,  and  which  is  of  a  yellow  colour  when  ripe.  Mr.  Robinson, 
 above  quoted,  to  whom  we  are  also  indebted  for  an  account  of  this  tree,  adds,  "It 
 (the  fruit)  was  now  fair  and  delicious  to  the  eye,  and  soft  to  the  touch ;  but  on  being 
 pressed  or  struck  it  exploded  with  a  puff  like  a  bladder  or  puff  ball,  leaving  in  the 
 hand  only  the  shreds  of  the  thin  rind  and  a  few  fibres." 
 
 '  Hasselquist  finds  the  apples  of  Sedom  in  the  fmit  Solanum  Melongena,  a  kind  of 
 nightshade.  These  apples  are  much  smaller  than  the  Osher,  and  when  ripe  are  full 
 of  black  grains.  "When  the  fruit  is  punctured  by  an  insect  the  whole  of  the  inside  is 
 converted  into  dust,  leaving,  however,  the  rind  entire,  without  any  loss  of  colour.' 
 
 One  of  the  most  singular  circumstances  of  this  lake  is  its  remarkable  depression 
 below  the  level  of  the  adjacent  seas,  the  Mediterranean  and  Red  Sea :  This  has  been 
 detected  only  within  the  last  few  years.  Messrs.  Moore  and  Beke  were  the  first  to 
 notice  it  in  March,  1837,  they  estimated  it  at  about  500  English  feet  below  the  level 
 of  the  Mediterranean ;  a  month  or  two  later  the  careful  barometrical  measurement 
 of  Schubert  gave  the  depression  at  598.5  Paris  feet.  Russeger  and  Bertou  calculated 
 it  at  1319  Paris  feet  below  the  Mediterranean,  and  1.349  feet  below  the  Red  Sea.  It 
 has  lately  been  proved  by  the  accurate  surveys  of  Lieut.  Symons,  as  mentioned  in 
 our  note  to  xix.  25.  to  be  at  least  1400  English  feet  below  the  Mediterranean. 
 
 This  lake  has  no  visible  outlet,  although  the  Jordan,  the  Arnon,  and  other  streams 
 pour  their  waters  into  it :  Some  therefore  consider  that  it  must  have  a  sub- 
 terraneous communication  with  the  Mediterranean.*  Others  so  connect  it  with  the 
 Red  Sea.  The  Arabs  believe,  and  modern  science  has  confirmed  it,  that  the  great 
 evaporation  constantly  proceeding  from  this  lake  is  quite  sufficient  to  preserve  an 
 equilibrium  of  supply  and  exhaustion.  (Robinson's  Bibl.  Researches  in  Palestine, 
 Rosentnilller  Biblische  Geographie,  Illustrated  Commentary  upon  the  Holy  Bible, 
 a7id  the  Travels  of  Maundrel,  Volney,  Count  Forbin,  Burckhardt,  Seetzen,  Ss^.) 
 
 *  This  appears  to  be  the  opinion  held  in  the  Talmud  {Bechoroth,  p.  25.)  where 
 the  course  of  the  Jordan  is  described,  which  they  suppose  to  proceed  through  the 
 Dead  Sea  (DIID  ^^  Xtt'»)  to  the  "pnin  C  lit.  the  great  sea,  under  which  term  the 
 Mediterranean  is  desci-ibed  in  Scripture.  (Numbers  xxxiv.  G.  7.) 
 
121  GENESIS   XXIII. 
 
 burying  place-possession  with  you,  that  I  may  bury  my  dead  out 
 of  my  sight. 
 
 5.  Then  the  children  of  Cheth  answered  Abraham,  saying 
 unto  him. 
 
 6.  Hear  us,  my  lord ;  thou  ar^  a  mighty  prince  amongst  us  ;  in 
 the  choicest  of  our  sepulchres  bury  thy  dead :  none  of  us  shall 
 withhold  from  thee  his  sepulchre,  to  bury  thy  dead. 
 
 7.  Abraham  arose  and  bowed  himself  to  the  people  of  the  land, 
 to  the  children  of  Cheth, 
 
 8.  And  spoke  to  them,  saying,  If  it  be  your  mind,  to  bury  my 
 dead  out  of  my  sight,  hear  me,  and  entreat  for  me  to  Ephron  the 
 son  of  Tsochar. 
 
 9.  That  he  give  me  the  cave  of  Machpelah,  belonging  to  him 
 which  is  at  the  end  of  his  field ;  for  its  full  value  in  silver,  shall 
 he  give  it  me,  for  a  burying  place-possession  amongst  you. 
 
 10.  Now  Ephron  was  sitting  amongst  the  children  of  Cheth; 
 and  Ephron  the  Chittite  answered  Abraham  in  the  audience  of 
 the  children  of  Cheth,  before  all  that  went  in  at  the  gates  of  his 
 city,  saying. 
 
 11.  Nay,  my  lord,  hear  me:  the  field  I  give  to  thee,  and  the 
 
 from  ?D3  double.  The  first  mentioned  expositor  supposes  this  cave  to  consist  of  two 
 rooms,  one  above  the  other :  According  to  Aben  Ezra  of  an  outer  and  an  inner  one. 
 Onkelos  and  most  ancient  versions  also  render  it  as  an  appellative  noun.'  There  is, 
 however,  much  reason  to  consider  it,  with  Nachmanides  and  the  modern  translators, 
 as  a  noun  pi-oper,  as  indeed  appears  from  infra  v.  17.  and  xlix.  30.  where  it  is  applied 
 to  the  Jield  and  not  to  the  cave.  )nil^  H  Vp3  "Iti'N  Which  is  at  the  end  of  his  field, 
 and  therefore  not  of  that  importance  to  him  as  if  it  were  in  any  other  part  of  his 
 estate.  Abraham  wished  to  purchase  the  cave  only,  and  not  the  field ;  but  this  did 
 not  suit  the  views  of  Ephron,  who,  under  the  guise  of  many  professions  of  respect, 
 liberality,  and  apparent  eagerness  to  serve  Abraham,  was  only  intent  to  take  advant- 
 age of  his  necessity  to  obtain  a  large  price  for  his  field,  which  he  thought  miglit 
 possibly  be  deteriorated  in  value  by  tlie  proximity  of  the  burial  cave.  He  therefore 
 takes  care  to  let  Abraham  know  that  he  would  not  part  with  the  cave  without  the 
 adjoining  field.  Yet  all  this  is  done  with  the  greatest  politeness  and  with  the  ap- 
 pearance of  the  most  unbounded  liberality  ;  he  professes,  not  less  than  three  times  in 
 a  short  sentence,  that  from  the  moment  Abraham  spoke,  he  had  already  resolved  to 
 give  him  the  cave  and  thefi,eld,  Sgc.  (See  next  verse.) 
 
 11.  1?  TinJ  m^Tt  The  fi,bld  I  give  to  thee,  §c.  ;  Heb.  I  have  already  given. 
 This  verse  has  been  so  well  illustrated  by  a  note  in  the  Pictorial  Bible,  that  we  are 
 induced  to  copy  it  in  an  abridged  form.  "  Only  one  who  has  been  in  the  East  can 
 
■kS  nnp-ni^  !i4p  2j^^2>;  'ic^'njst  ihp  iunnp  "in^ij^  Jiiiin^ 
 J*1.^$^-DJ?^  ^r\nm  Dpnnx  hdi*^;!  7    :  ^nb  i:i^b  ^dx?  nb*. 
 
 n^5;^-nx  ^'p-trin  9  j  inr j?  ins^.3  \S-ij;^fi!i  ^^^3)9^^  ^kW  'b^ 
 D5;)in5  '^  T]W\  i6f2  t|p5!i  pnb^  n^ps  i^J:?  1':^-1^^f  h^|:?»ri 
 
 position,  having  resided  at  or  near  Hebron  nearly  thirty-seven  years.  {Dubiio.) 
 According  to  this  interpretation  It^ini  ")3  has  the  same  meaning  as  aSJMn  "13  which 
 is  unlikely.  More  probable  therefore  is  the  explication  of  llie  Medrash  which  con- 
 siders (he  1  as  disjunctive,  "  as  a  stranger,  or  as  a  resident,  I  request  a  burying-place," 
 &c.  The  literal  sense,  however,  appears  to  declare  the  \  as  copulative,  as  Rashi, 
 Rashbam,  and  other  eminent  commentators  consider  it,  "lama  stranger  (i.e.  one  from 
 another  country)  and  a  resident  among  you,"  &c.  To  us  the  sense  appears  to  be  as 
 follows,  "  I  am  indeed  a  stranger,  but  desire  to  settle,  with  my  family,  permanently 
 among  you.     Therefore  grant  me  an  hereditary  burial-place  among  you,"  &c. 
 
 6.  ^JIN  IjyCEi^  Hear  us  my  Lord,  i.  e.  pray  attend  to  our  words.  D\n^K  ii''li^i 
 nnX  Thou  art  a  mighty  prince  (lit.  a  prince  of  God.)  "  Thou  art  a  powerful  and  emi- 
 nent person,  who  enjoys  special  favor  and  protection  from  God,"  (comp.  supra  xxi. 
 22.)  and  not  a  stranger.  Therefore  thou  needest  not  ask  us  for  a  burial-place,  or  be 
 obliged  to  purchase  one,  for  In  the  choicest  of  our  sepulchres,  &c.  i.  e.  Every  one 
 of  us  will  be  proud  to  offer  thee  his  sepulchre  to  bury  thy  dead.  But  as  Abraham  not 
 only  desired  a  separate  burial-place,  but  apparently  wished  to  possess  for  that  purpose 
 the  cave  of  Machpelah ;  he  arose ; — 
 
 7.  |*")Xn  Dy?  inntJ'''1  and  bowed  himself  to  the  people  of  the  land,  to  thank  them 
 for  their  ready  and  gracious  acquiescence  to  his  request.  To  bow  down  the  head, 
 and  incline  the  body  forward,  is  the  usual  mark  of  respect  in  the  East. 
 
 8.  V  lyjQI  Entreat  for  me.  As  Ephron  was  a  wealthy  person,  which  appears  from 
 the  context,  (v.  1.5.)  he  would  perhaps  have  been  unwilling  to  sell  a  part  of  his  pa- 
 ternal estate,  to  be  converted  into  a  burial-place  for  strangers.  Therefore  Abraham 
 did  not  personally  apply  to  him,  although  he  saw  "  Ephron  sitting  among  the  chil- 
 dren of  Cheth,"  (v.  10.)  but  requested  them  to  intercede  for  him ;  so  that  it  would 
 have  the  appearance  of  a  favor  or  gift  bestowed  on  him.  This  request  for  the  inter- 
 cession of  Ephron's  countrymen  would  test  the  sincerity  of  the  good- will  and  respect 
 they  had  professed  for  Abraham,  (v.  6.)  and  also  act  as  a  powerful  stimulus  to  induce 
 Ephron  to  consent  to  the  sale. 
 
 9.  n7Q3»n  myO  The  Cave  of  Machpelah.  Rashi  and  Abcn  Ezra  derive  H^aSD 
 
122  GENESIS    XXIII. 
 
 cave  that  is  therein, — I  give  it  thee ;  in  the  presence  of  the  sons 
 of  my  people  I  give  it  thee ;  bury  thy  dead. 
 
 12.  Then  Abraham  prostrated  himself  before  the  people  of 
 the  land. 
 
 13.  And  spoke  to  Ephron  in  the  hearing  of  the  people  of  the 
 land,  saying.  If  thou  wouldst  but  hear  me  !  I  Avill  give  the  silver 
 for  the  field ;  take  it  of  me,  and  I  will  bury  my  dead  there. 
 
 14.  Ephron  then  answered  Abraham,  saying  unto  him. 
 
 15.  My  lord,  hear  me:  k  piece  of  land  ivorth  four  hundred 
 shekels  of  silver ;  what  is  that  between  me  and  thee  ?  bury  there- 
 fore thy  dead. 
 
 16.  But  Abraham  understood  Ephron;  and  Abraham  weighed 
 to  Ephron  the  silver,  which  he  had  named  in  the  hearing  of  the 
 sons  of  Cheth,  four  hundied  shekels  of  silver,  current  money  with 
 the  merchant. 
 
 for  I  also  have  given  (^finJ)  i.  e.  resolved  to  give  the  silver  or  price  for  the  field, 
 therefore  nothing  remains  but  that  thou  shouldst  take  it  of  me,  and  theti  will  I  bury 
 my  dead  there."  Abraham  very  prudently  refused  to  use  the  cave  until  it  had  com- 
 pletely become  his  property,  by  the  payment  of  the  purchase-money;  and  much  less 
 would  he  accept  it  as  a  present. 
 
 15.  Xin  riD ']3''31  ''3''3  What  is  that  hetiveen  me  and  thee.  Nothing  remained- 
 now  but  that  Ephron  should  name  the  price,  and  this  ho  does  with  all  the  polite  arti- 
 fice of  a  modern  diplomatist,  "  Why  should  friends  and  wealthy  men  like  ourselves 
 use  many  words  about  a  piece  of  land  worth  only  four  hundred  pieces  of  silver  ?  Bury 
 thy  dead,  and  thou  canst  pay  me  this  trifle  hereafter." 
 
 16.  P")Sy  7^  Dm3N  yDEJ'''1  But  Abraham  understood  Ephron,  i.  e.  ascertained 
 that  this  was  the  sum  Ephron  wished  to  receive  for  it,  and  having  thus  brought  him 
 to  name  the  price,  Abraham  immediately,  with  true  liberality,  paid  it  in  the  presence  of 
 Avitnesses,  Ephron's  own  countrymen,  and  thus  secured  his  purchase.  The  root  yOt^ 
 here  signifies  to  understand,  as  in  many  other  places,  supra  xi.  7.  infra  xlii.  23. 
 Dcut.  xxviii.  49. 1st  Kings  iii.  9.  2nd  Kings  xviii.  26.  Isaiah  xxxvi.  II.  Jcr.  v.  15.  et 
 al.  Dm2X  ^Ipti'^l  And  Abraham  weighed.  In  Abraham's  time,  and  much  later, 
 silver  and  other  metallic  bars  or  wedges  passed  by  weight,  as  is  still  the  case  in  China, 
 and  in  various  places  in  tlio  East,  where  even  coined  money  is  weighed.  Afterwards 
 these  bars  were  stamped  to  save  the  trouble  of  constant  weighing.  7p^  Dlt^D  y^lX 
 PjDD  Foiir  hundred  shekels  of  silver,  supposed  to  amount  to  about  fifty  or  sixty 
 pounds  sterling.  We  have  no  data  whereon  to  form  even  a  surmise  whether  that 
 sum  was  then  the  real  value  of  the  field  and  cave,  or  below  it.  From  what  we  have 
 seen  of  Ephron's  character  we  may  safely  conclude  that  the  price  he  named  was  cer- 
 tainly not  less  than  the  real  value,  and  very  likely  much  above  it.  (See  Medrash  B. 
 Rabbah,  ch.  Ixi.)  "iniD?  "I3iy  Current  money  with  the  merchant.  Of  fidl  weight 
 or  unalloyed,  such  as  every  merchant  would  readily  receive  in  buijincss  transactions. 
 
\y}h  n'rin^  ^7  ^'^P^  ^W^]  i?  '^n^  him  ^:i5^92^  ^iijs 
 :  ™^  'nO'HK  nn5j7N*'j  ^^bx:  np.  him  ^02  't^h  ':i'^,f2^  i? 
 
 1^1  im  t)D|n-nNi  \i^)h  tirinnx  h\)m_  p?5?"^^^  !^C1?>?^ 
 ^J^        :  "iHdS  nn^  S|D5  ^p,^  ni"^^^  ^.^l^^  ^P"'^?  'JI^^:?? 
 
 properly  appreciate  the  rich  Orientalism  the  conduct  of  Ephron  exliibits.  We  will 
 therefore  state  the  transaction,  as  illustrated  by  what  we  have  ourselves  seen  in 
 Persia.  Abraham  wishes  to  purchase  of  Ephron  a  cave,  &c.  The  latter,  feeling  the 
 value  of  the  opportunity  of  laying  under  obligation  so  great  a  person  as  Abraham, 
 makes  a  parade  of  his  readiness  to  give  it.  "  The  field  I  give  to  thee,  and  tlie  cave 
 therein,  I  give  it  thee ;  in  the  presence  of  my  people,  I  give  it  thee,  &c."  This  is 
 exquisitely  Oriental,  as  will  be  seen  from  Mr.  Frazer's  Journey  into  Khorassan  : — 
 "  The  least  a  Persian  says,  when  he  receives  you,  is,  that  he  is  your  slave ;  that  his 
 house,  and  all  it  contains — nay,  the  town  and  country — arc  all  yours  :  to  dispose  of 
 at  your  pleasure.  Every  thing  you  accidentally  notice  are  all  presents  for  your  ac- 
 ceptance. All  this  is  understood  to  mean  no  more  than  '  your  obedient  humble 
 servant'  at  the  end  of  our  letters.  But  it  often  happens  that  if  the  stranger  be  a  person 
 of  wealth  or  influence,  the  man  is  really  anxious  to  force  upon  his  acceptance  any 
 article  he  happens  to  admire,  or  expresses  a  wish  to  purchase.  But  if  the  stranger  is 
 inconsiderate  enough  to  accept  it,  he  soon  finds,  that  by  this  act  he  has  given  the 
 person  a  claim  upon  his  good  offices  or  favor,  or  for  a  present  of  much  more  than 
 equal  value  in  return.  If,  like  Abraham,  he  understands  these  matters,  his  best 
 course  is  either  '  not  to  admire'  at  all,  or  to  insist  on  paying  the  value.  In  the  latter 
 case,  the  man  will  name  the  price,  like  Ephron,  in  a  slight  way,  as  a  thing  of  no  con- 
 sequence, (v.  15.)  But  when  the  money  is  produced,  he  counts  it  carefully,  without 
 any  indication  that  shekels  of  silver  ai-e  undervalued  by  him." 
 
 12.  C3ni3X  innti^''1  Then  Abraham  prostrated  kimsel/  to  Ephron.  pXH  QV  ''-3? 
 before  the  people  of  the  land,  i.  e.  in  their  presence. 
 
 13.  Y'^i<^  Ciy  ''JTi^n  inay  ha  niT'l  And  spoke  to  Ephron  in  the  hearing  of  the 
 people  of  the  land,  i.  e.  aloud,  so  that  all  might  hear  him,  for  he  was  anxious  that 
 this  transaction  should  take  place  in  the  presence  of  many  witnesses,  in  order  that 
 Ephron  might  not  find  it  easy  to  equivocate,  retract  his  offer,  or  annul  the  bargain  by 
 some  chicanery.  It  is  evident  that  Abraham  was  aware  of  the  true  character  of  the 
 man  he  Avas  forced  to  "deal  with,  and  shaped  his  answers  accordingly.  "I  have," 
 said  Ephron,  (v.  11.)  "  already  given  thee  the  field  and  the  cave,  &c."  i.  e.  resolved 
 to  give  it  thee,  as  soon  as  I  heard  thou  desiredst  it.  To  this  Abraham  now  replies  in 
 the  same  strain,  "  If  thou  wouldst  but  hear  me ;  this  affair  would  soon  be  terminated, 
 
123  GENESIS    XXIII.,    XXIV. 
 
 17.  And  thus  was  the  field  of  Ephron,  (which  loas  in  Machpelah, 
 which  toas  before  Mamre,  the  field  and  the  cave  therein,  and  all 
 the  trees  in  the  field,  that  were  in  all  the  borders  round  about,) 
 made  sure 
 
 18.  Unto  Abraham  for  a  possession  in  the  presence  of  the 
 children  of  Cheth,  before  all  that  went  in  at  the  gate  of  the  city. 
 
 19.  And  after  this,  Abraham  buried  Sarah  his  wife,  in  the  cave 
 of  the  field  of  IMachpelah,  before  Mamreh  the  same  with  Chebron 
 in  the  land  of  Canaan. 
 
 20.  And  thus  was  the  field  and  the  cave  therein  made  sure 
 unto  Abraham,  for  a  burying  place-possession,  by  the  sons  of  Cheth. 
 
 Ch.  XXIV.  1.  Now  Abraham  was  old  «m/ advanced  in  days : 
 and  the  Lord  had  blessed  Abraham  in  all  things. 
 
 2.  Abraham  said  unto  the  oldest  servant  of  his  house,  who 
 ruled  over  all  that  he  had^  Put,  I  pray  thee,  thy  hand  under 
 my  thigh. 
 
 3.  And  I  will  adjure  thee  by  the  Lord,  the  God  of  heaven  and 
 
 but  tlic  two  other  Targums,  do  not  specify  any  name,  and  Rashi,  Aben  Ezra,  Rash- 
 ham,  Ralhag  and  Sphorno  do  not  appear  to  take  it  for  granted  that  this  servant  was 
 Eliezer  and  no  other.  '•3")"'  nPin  IT"  NJ  W^  Put,  I  pray  thee,  thy  hand  under 
 my  thigh.  This  form  of  adjuration,  which  we  find  again  used  by  Jacob  to  his  son 
 Joseph,  (infra  xlvii.  29.)  has  been  variously  explained.  The  Medrash,  Rashi,  and 
 the  Targum  of  Jonathan  make  this  expression  refer  to  the  part  of  the  circumcision. 
 But  Aben  Ezra,  Rashbam,  Ralbag,  Chizkunee  and  Abarbanel  reject  this  interpreta- 
 tion, which,  as  the  latter  observes,  is  contrary  to  the  literal  sense  of  the  text,  and 
 would  impute  to  Abraham  and  his  servant  a  gross  act  of  indecency.  Aben  Ezra  says, 
 "  It  appears  to  me  that  it  was  the  custom  in  that  age  for  a  servant  to  place  his  hand 
 on  his  master's  thigh,  at  the  command  of  the  latter,  to  show  that  he  considered  him- 
 telf  subject  to,  and  undertook  to  execute,  his  master's  bidding ;  and  such  is  at  present 
 the  custom  in  India."  Abarbanel  exjjlains  that  Abraham  made  his  servant  place  his 
 hand  under  his  thigh,  as  being  near  to  the  place  of  the  covenant  of  circumcision,  into 
 which  both  had  entered.  The  following  is,  we  believe,  the  most  modern  explanation 
 of  this  expression,  "  Under  the  (left)  hip  is  the  place  where  the  hilt  of  the  sword 
 generally  rests.  Therefore  to  place  the  hand  on  that  part  on  the  occasion  of  a 
 solemn  adjuration,  is  the  same  ac  saying,  My  life  shall  be  forfeited  to  tliy  sword,  if 
 I  break  my  oath." 
 
 3.  '•jyjsn  ni33D  O/  the  daughters  of  the  Canaaniles.  Because  they  were 
 descended  from  Canaan,  who  had  been  accursed  of  Noach,  (supra  ix.  25.)  and  Abra- 
 ham would  have  his  son  marry  one  of  the  descendants  of  Shem,  who  had  been 
 blessed  by  that  patriarch.   (Ibid.  v.  2G.)     Also,  because  the  posterity  of  Abraham 
 
n;3  :i:)  n^t^{<"in  :i:Dp 
 
 n^il^n  ^"^f^f^  '^^h  ^m  r]%^f^:i  ^^p>^  piss?,  nnsr  i  np  17 
 :  y20  i^nrS^s  ^sj^i^  ^^£r!l■1s^^^5  ryn-S^i  lii-nsrt^  nnyeni 
 
 !•   T  V   •..  :  T    :  j:-    -:  v  t     -  v    -:        |   ^-  t  t  ;  v    -:  jt^t   :    -    : 
 
 1      -  >.T        T     :       -  V  I    J---  JT  I-  A-T-  I.T        ||-T  JT      T     :       -     l 
 
 pKri  ^ri^i^}.  D^^^h  ^n^^f  hin^j  ^r5?^^?l  ^    ♦  ';>'l '  ^Dp  ^X 
 
 17.  jnsy  mti'  DpM  And  thus  was  the  field  of  Ephron  made  sure.  CpM  is  from 
 the  root  U^p  to  establish,  to  make  sure,  as  in  Lev.  xxvii.  19.  Deut.  xix.  15.  1st  Kings 
 ix.  5.  Isaiah  xl.  8.  and  other  places.  Abraham  took  the  precaution  of  ensuring  the 
 possession  of  the  cave  and  field  to  himself  and  to  his  posterity,  by  a  minute  descrip- 
 tion and  specification  of  its  limits  and  contents  before  a  public  assembly,  which 
 appears  then  to  have  been  the  method  of  ratifying  contracts  and  conveyances  of 
 landed  property.  (Comp.  Ruth  iv.  9.) 
 
 20.  nn  ''33  nXO  By  the  Sons  of  Cheth.  Abraham  had  obtained  the  consent  of 
 all  his  fellow  citizens  that  this  cave  should  be  applied  to  a  burial  place. 
 
 Chap.  XXIV.  1.  |pT  Dn"l3X1  Now  Abrahamxvas  old.  He  was  now  about  one 
 hundred  and  forty  years  old,  for  Isaac  was  forty  years  old  when  he  married,  (infra 
 XXV.  20.)  and  Abraham  was  one  hundred  years  old  when  Isaac  was  born.  (Supra 
 xxi.  5.)  733  Dm3N  nS  T13  "HI  And  the  Loj'd  had  blessed  Abraham  in  all  thinffs, 
 viz.  with  every  object  of  human  desire,  wealth,  lo;  g  life,  and  offspring.  This  is  the 
 literal  sense  of  the  text,  but  the  Medrashim  have  derived  from  the  expression  ?33  in 
 all  thitiffs,  many  and  conflicting  inferences.  This  mention  of  Abraham's  great  age 
 and  wealth  was  necessary,  as  a  proper  introduction  to  the  sequel.  Being  far  advanced 
 in  days,  i.  e.  very  old,  he  felt  he  could  not  safely  delay  the  marriage  of  his  son,  lest 
 after  his  death  Isaac  might  be  induced  to  contract  a  matrimonial  alliance  with  one  of 
 the  Canaanite  race,  a  thing  which  Abraham  was  especially  anxious  should  not  take 
 place.  His  age  and  great  property,  whiclr  required  his  constant  superintendence,  are 
 also  stated  as  the  reason  he  himself  did  not  go  to  Mesopotamia,  but  sent  his  servant. 
 Being  wealthy,  he  could  easily  have  obtained  a  wife  for  his  son  among  the  people 
 he  dwelt  with,  had  there  not  been  another  cogent  reason  for  sending  his  servant  so 
 far  away  in  quest  of  one. 
 
 2.  in''l  IpT  The  oldest  servant  of  his  house.  This  may  also  mean  his  senior 
 servant,  or  one  who  had  been  longest  in  his  service,  and  enjoyed  his  greatest  confi- 
 dence. It  is  generally  supposed  that  this  servant  was  Eliezer  of  Damascus.  (Supra 
 XV.  2.)     Jonathan  renders  our  text  "ItyvX?  Dn")3X  "IDSI  Abraham  said  to  Eliezer, 
 
124  GENESIS    XXIV. 
 
 the  God  of  the  earth,  that  thou  shalt  not  take  a  wife  unto  my  son 
 of  the  daughters  of  the  Canaanites  amongst  whom  I  dAveU. 
 
 4.  But  thou  shalt  go  unto  my  country,  and  to  my  birth  place, 
 and  take  a  wife  unto  my  son  Isaac. 
 
 5.  The  servant  then  said  unto  him,  perhaps  the  woman  may  not 
 be  mlhng  to  follow  me  unto  this  land  :  must  I  bring  thy  son  back 
 unto  the  land  from  whence  thou  earnest  ? 
 
 6.  But  Abraham  said  unto  him.  Beware,  that  thou  bring  not 
 my  son  thither  again. 
 
 7.  The  Lord  God  of  heaven  who  took  me  from  my  father's 
 house,  and  from  the  land  of  my  birth,  who  spoke  to  me,  and 
 swore  to  me,  saying.  To  thy  seed  will  I  give  this  land ;  He  will 
 send  his  angel  before  thee,  so  that  thou  shalt  take  a  wife  unto  my 
 son  from  thence. 
 
 8.  But  if  the  woman  will  not  be  willing  to  follow  thee,  then 
 shalt  thou  be  clear  from  this  my  oath:  only  bring  not  my  son 
 thither  again. 
 
 9.  The  servant  put  his  hand  under  the  thigh  of  Abraham,  his 
 master,  and  swore  to  him  concerning  that  matter. 
 
 1 0.  The  servant  took  ten  camels,  of  the  camels  of  his  master, 
 and  departed  (having  all  the  goods  of  his  master  in  his  hand)  :  he 
 arose,  and  went  to  Aram  Naharayim,  unto  the  city  of  Nachor. 
 
 lit.  V  "I3T  "Iti'NI  Who  spoke  to  me,  i.  e.  ■who  prognosticated  concerning  me.  Or, 
 ■vvlio  promised  me.  Comp.  Deut.  xix.  8.,  Rashi  and  Gesenius.  In  this  sense  Men- 
 delssohn and  the  modern  Jewish  German  translators  have  rendered  it  "  verheissen, 
 versprechen,  zusagen,  §c."  ""7  y3C3  "1t^'^0  And  swore  to  tne,  at  the  time  of  the 
 covenant  between  the  divided  parts.  (Supra  xv.  18.)  13K?D  Vw^''  NIH  He  will 
 send  his  angel,  §c.  Aben  Ezra  explains  that  (his  was  a  prayer  for  his  good  success, 
 and  not  a  prophecy,  as  appears  from  the  following  expression,  "  But  if  the  woman 
 will  not  be  willing."  Our  text  should  accordingly  be  rendered  May  He  send  his 
 angel,  §c.  But  it  appears  to  us  that  Abraham  here  merely  expressed  his  confidence 
 in  the  divine  aid  ;  that  He  who  had  ordered  him  to  leave  his  country  for  ever,  to 
 settle  in  Canaan,  would  remove  every  obstacle  to  the  success  of  this  mission. 
 (Comp.  infra  v.  40.) 
 
 8.  nST  ''ny2t^'D  JT'pil  Then  shalt  thou  be  clear  from  this  my  oath.  He  does 
 not,  however,  release  the  servant  from  the  prohibition  of  ever  taking  Isaac  to  Charran 
 or  of  advising  him  to  go  thither. 
 
 10.  wh^^  TH^     Ten  Camels.     To  carry  himself,  the  men  that  accompanied  him, 
 
 (infra  v.  32.)  their  provision,  the  presents  to  the  bride  and  her  relatives,  (v.  53.)  and 
 
 to  bring  home  the  bride  and  her  suite.     The  number  of  camels  and  men  also  served 
 
 to  give  this  mission  a  respectable  appearance,  to  the  bride  and  her  relatives,  so  as  to 
 
 VOL.    I.  2    F 
 
:  i!i1p5  ^0  '±i^  ^m  ^iyi^n  hii?)^?  'i?^  n^^t  n|T)n-5^b  nl'j^ 
 
 I     IT    :  •  :  V  :    •  %.t      •       ^t   :  |-it   :        (/,"*"         ».*     :  -       i  v  :        •)*     :  -         * 
 
 rn}«n-S^<  nn^  noSS  nd'j^n  nn^jn-NS  h'^i^  nni^n  VS^{  n^N*i  5 
 
 I      V  jT  T  V        V-  -:    -  -.vv   T  T      •   IT         r-  1         -  V  ':■  t  t    ••  v       < 
 
 t  tDm  n^T-im  ri^n-S^  ^is-nx  y\yx  ^mn  nx-tn 
 
 IT         •  T  ^T  T  V        -:  I         V  K.T     T  V  }    ■      '  '•'  '  ''"  *;••       T     IV  A 
 
 T      IT  V     :  •/  y        T  I    V  I     :  V    JT        •  AT       T     .  VT      ••  V  J 
 
 'riihp  Y^^^^  ''^^  n^3p  '^bph  "^^^f  Q^b^'n  \nS^f  1  nin;  7 
 
 i6  '^rm  p'?.  ^^i  '^nw^  r^f^]  Tin^  ^^^^  ^^^^^  ^^^^ 
 
 /,T  -.  VT        T    :        -  I  ■.•;■.•  -     J-  T  V  V      V    T  -.^T  T      IT  V.  T 
 
 Dn^^-S^?  'nS"!  Dp-n  n^!i  Vin«  n^b-^a^  'nS'^i  vhw^^  \W^^  D''^^^ 
 
 >- -:  •■•        I  ■••J'-        )tt-         at:         \t       -.  J  T  :        )•.■••  t         .      s 
 
 ■were  to  overcome  the  Canaanites,  and  cast  them  out  of  their  country.     Under  the 
 term  Canaanites  all  the  nations  mentioned  supra  xv.  19.  et  seq.  are  included. 
 
 4.  pn^'v  ''337  rWi^a  nnp?1  And  take  a  wife  unto  my  son  YUschak.  It  is  more  than 
 probable  that  Isaac  was  cognizant  of  this  command  of  his  father,  and  that  all  this 
 was  done  with  his  full  consent.  It  appears  that  all  the  patriarchs  were  anxious  that 
 their  sons  should  not  marry  any  of  the  Canaanite  race,  but  females  of  their  own 
 family.  And  in  the  cases  where  the  contrary  took  place,  (supra  xxvi.  34.,  xxvii.  46. 
 xxxviii.  2.)  it  is  mentioned  as  a  deviation  from  the  general  rule,  or  as  a  cause  of 
 great  grief  and  bitterness  of  spirit  to  the  parents. 
 
 5.  "132  n{<  y'^'^  Qti^nn  Must  I  bring  thy  son  hack.  This  must  be  understood 
 the  same  as  supra  xv.  16.  "  The  fourth  generation  shall  return  hither."  For  that 
 generation  had  never  been  in  Canaan  before,  even  as  Isaac  had  never  been  in  Meso- 
 potamia ;  but  this  term  to  return  is  used  in  reference  to  Abraham,  who  had  come  from 
 thence.  Compare  Ruth  i.  22.  V'DI  H'-nKinn  nill  '•Dyj  atJTll  "  And  thus  Naomi 
 and  Ruth  the  Moabitess,  returned,"  which  expression  applies  to  Naomi  only,  and 
 not  to  Ruth,  who  had  never  been  in  Bethlechem. 
 
 7.  D'ltDtJ'n  Tl'pX  "•''  The  Lord  God  of  Heaven.  Rashi  explains  that  the  reason 
 why  the  words  "  and  the  God  of  the  earth"  are  not  here  added,  as  in  v.  2.,  is  because 
 •when  Abraham  was  commanded  to  leave  his  paternal  home  the  name  of  the  true  God 
 was  not  known  on  the  earth,  but  it  became  subsequently  known  by  the  preach- 
 ing and  proclamation  of  Abraham.  The  Samaritan  and  Septuagint  here  read  the 
 same  as  in  v.  3.  ''3N  n'^l'O  From  my  father's  house,  i.  e.  from  Charran.  pXOI 
 ••mVllO  And  from  the  land  of  my  birth,  Ur  Casdim.  Rashi  and  Aben  Ezra.  The 
 objections  of  Nachmanides  to  this  interpretation  are  unfounded.     See  Misrachi  ad 
 
125  GENESIS    XXIV.  • 
 
 11.  And  made  his  camels  to  kneel  down  without  the  city, 
 by  a  well  of  water,  at  even  tide  at  the  time  women  go  out  to 
 draw  water. 
 
 12.  And  he  said;  O  Lord  God  of  my  master  Abraham,  I  pray 
 thee  grant  me  a  Tiappxj  meeting  this  day,  and  shew  kindness  unto 
 my  master  Abraham. 
 
 13.  Behold,  I  stand  here  by  the  well  of  water,  and  the  daughters 
 of  the  inhabitants  of  the  city  are  coming  out  to  draw  water : 
 
 14.  If  it  come  to  pass,  that  the  damsel  to  whom  I  shall  say. 
 Incline  I  pray  thee,  thy  pitcher,  that  I  may  drink;  shall  say. 
 Drink,  and  I  will  give  thy  camels  drink  also :  Her  thou  hast 
 appointed  for  thy  servant  Isaac  ;  and  by  her  shall  I  know  that  thou 
 hast  acted  kindly  with  my  master. 
 
 15.  It  happened  that  before  he  had  done  speaking,  behold, 
 Ribcah  came  out,  (who  was  born  to  Bethuel,  son  of  Milcah,  the 
 wife  of  Nachor,  Abraham's  brother,)  with  her  pitcher  upon  her 
 shoulder. 
 
 16.  Now  the  damsel  was  of  fair  appearance,  a  virgin,  and  no  man 
 had  known  her :  she  went  down  to  the  well,  filled  her  pitcher, 
 and  came  up. 
 
 14.  iT'^X  nOi?  n5J>N  "ly^n  HTII  if  U  come  to  pass  that  the  damsel  to  whom 
 J  shall  say,  ^c.  It  was  usual  formerly,  for  a  person  about  to  undertake  a  thing, 
 the  issue  of  which  was  very  doubtful,  to  ask  from  God  a  sign ;  or  to  propose  some- 
 thing to  himself  which  should  indicate  whether  his  intention  would  likely  meet 
 with  success,  or  not.  (Comp.  1  Sam.  xx.  21.  22.)  The  sign  the  servant  here  asked 
 would  at  all  eA'ents  enable  him  to  form  some  probable  opinion,  whether  any  of  the 
 maidens  he  should  there  meet  were  hospitable  and  obliging,  and  to  judge  accordingly, 
 of  their  fitness  to  become  the  spouse  of  his  master's  son,  and  to  enter  the  hospitable 
 abode  of  Abraham. 
 
 15.  nri'pD  p  'pNinn'?  m'?"-  "ltJ>X  who  was  bom  to  Bethuel,  soii  of  Milcah. 
 As  Nachor,  father  of  Bethuel,  had  a  concubine  named  Reumah,  (supra  xxii.  24.)  it 
 was  necessary  here  to  state,  that  Bethuel  was  the  son  of  Milcah,  wife  of  Nachor, 
 and  that  consequently  Rebecca  was  descended  of  the  principal  branch. 
 
 16.  nyT*  N?  K'^XI  n?in3  a  vtrffhi,  and  no  man  had  known  her.  We  meet  with 
 many  other  examples  in  scripture,  of  a  similar  apparently  unnecessary  amplification, 
 infra  xxxvii.  34.,  ii.  Kings  xx.  1.,  Isaiah  xxxviii.  1.  et  al.  There  is  consequently 
 no  necessity  for  the  strange  interpretations  that  have  been  given  of  this  text,  by 
 Rashi  and  others.  T\yV^  "I^ni  ^^e  went  down  to  the  well.  Probably  this  well 
 was  approached  by  a  slope  from  the  higher  ground,  or  by  stairs  or  steps. 
 
'^n':5X  nin- 1  ^6m  12  j  nhx^'n  n^'^  nvh  ^i^  nxh  CD^^n 
 nxsrS  nx^^  n^yn  -trix  niiii  o^^n  \y-hv  n-s^i  ^:ij&^  n^n  13 
 
 J    :    •  \.    :  I  ••    T        J"     :    -  :  -at  -       I    ^^       '-         kt  •       j-       n         :>••  • 
 
 nn^  pnv'.'?  f^^uh  bo^^  ''^O.^  ^I'JF^  T^^^r^^l  ^t^  ^1^^"^. 
 "'rl^f  iinj  n^«  ns'?^"-]!  hiii)r\^h  hi}p'  ^m  nxr  npnn  n^jni. 
 
 T  :  :  V     :  -  ■;-  t'':i-  i     :  it   :   •  ^  v.t  -  :  at    t  :    - 
 
 ,    '\.T  }         T/T-  ^-    IT   -  VT    -  J"      '        :     '  T  I*^     T  Vi"    "  ^T   T   ;  J  V*      I 
 
 np  myjni  np  myjn 
 
 make  them  desirous  of  contracting  an  alliance  with  the  heir  to  so  much  wealth. 
 Camels  are  employed  even  at  this  day  for  travelling  and  transporting  merchandise 
 across  the  desert,  as  that  animal,  by  its  physical  constitution,  which  enables  it  to  sup- 
 port great  fatigues  upon  very  scanty  fare,  its  extraordinary  power  of  enduring  thirst, 
 and  the  peculiar  formation  of  its  foot,  is  particularly  adapted  to  traverse  immense 
 sandy  wastes  and  arid  tracts,  which  but  for  its  aid  would  be  impassable.  It  has  been 
 remarked  that  the  Hebrew  name  of  this  animal  (703  Gamal)  is  one  of  the  few  words 
 which  have  been  retained  in  all  languages,  with  but  little  change  or  modification. 
 {Gesenius  and  Parkhurst.)  IT'2  VJHN  21tD  7DI  having  all  the  goods  of  his  master 
 in  his  hand,  he  selected  the  camels  and  departed,  being  entrusted  with  the  whole  of 
 Abraham's  property.  Others  have  explained,  that  he  took  some  of  the  pt-ecious 
 things  of  his  master  (VJHX  31D)  as  presents,  and  the  word  ?D1  all,  they  explain  as 
 signifying  all  manner  of  precious  things  belonging  to  his  master.  Rashi,  explains, 
 that  the  servant  carried  a  deed  with  him,  by  which  Abraham  had  made  over  all  his 
 property  to  Isaac.  D^"in3  D")N  Aram  Naharayim,  lit.  Aram  between  the  two 
 rivers.  Mesopotamia.  See  Geographical  notes  at  the  end  of  the  section.  "11113  Ty 
 the  city  of  Nachor,  i.  e.  Charran,  where  Nachor  resided. 
 
 11.  DvOJn  TllM  He  made  the  camels  kneel  down,  to  give  them  some  rest  and 
 water  after  their  long  journey,  nj?  ny?  at  even  tide,  &c.  "  Water  is  usually  drawn 
 in  the  evening,  and  frequently  in  the  cool  of  the  morning  also.  The  fetching  of  water 
 is  one  of  the  heaviest  duties  which  devolves  upon  females  in  the  East.  Among  the 
 Arabs  and  other  Nomades,  and  also  in  many  parts  of  India,  it  is  the  exclusive  em- 
 ployment of  the  women,  without  distinction  of  rank."  As  the  wells  are  the  property 
 of  tribes  or  of  individuals,  permission  must  be  obtained  to  draw  water ;  therefore  the 
 servant  waited  to  water  his  ten  camels,  until  the  maidens  came  to  the  well,  which 
 circumstance  also  afforded  him  the  best  opportunity  of  making  observations  on  the 
 appearance  and  character  of  the  Mesopotamian  maidens. 
 
126  GENESIS    XXIV. 
 
 17.  The  servant  ran  to  meet  her,  and  said,  Let  me  sip,  I  pray 
 thee,  a  little  water  out  of  thy  pitcher, 
 
 18.  But  she  said.  Drink,  my  lord:  and  she  hasted,  and  let 
 down  her  pitcher  upon  her  hand,  and  let  him  diink. 
 
 19.  And  when  she  had  done  letting  him  drink,  she  said  I  will 
 also  draw  for  thy  camels  until  they  have  ceased  drinking. 
 
 20.  She  hasted,  emptied  her  pitcher  into  the  trough,  ran  unto 
 the  well  to  draw  more  and  drew  for  all  his  camels. 
 
 2 1 .  The  man  wondering  at  her,  Avas  silent,  to  ascertain  whether 
 the  Lord  had  made  his  journey  prosperous,  or  not. 
 
 22.  When  the  camels  had  ceased  to  drink,  the  man  took  a 
 golden  nose-ring,  of  a  Bekang  in  weight,  and  two  bracelets  for  her 
 hands,  6f  ten  pieces  weight  of  gold ; 
 
 23.  And  said.  Whose  daughter  art  thou?  tell  me,  I  pray  thee: 
 is  there  in  thy  father's  house  room  for  us  to  pass  the  night. 
 
 24.  She  then  said  unto  him,  I  am  the  daughter  of  Bethuel, 
 son  of  Milcah,  whom  she  bare  unto  Nachor. 
 
 25.  She  also  said  unto  him,  A¥e  have  both  straw  and  provender 
 in  abundance,  also  room  to  pass  the  night  in. 
 
 similar  to  the  pendant  ladies  wear  in  the  present  day  on  their  foreheads,  called  a 
 Ferroniere.  This  nose  ornament  is  yet  worn  by  the  females  of  some  Arab  tribes, 
 and  it  is  remarkable,  that  these  ornaments  constitute  even  now  the  present  they 
 give  to  a  bride  on  the  occasion  of  her  betrothment.  CTiDV  Bracelets  ai-e  uni- 
 versally worn  in  eastern  countries  by  females  of  all  classes ;  not  only  on  extra- 
 ordinary occasions,  but  every  day,  when  they  put  on  as  many  as  they  happen  to 
 possess,  so  that  it  is  not  unusual  to  see  five  or  six  bracelets  on  the  same  arm,  placed 
 one  above  the  other  from  the  wrist  to  the  elbow.  Gold,  or  more  frequently  silver, 
 amber,  or  coral,  are  the  materials  of  which,  the  bracelets,  worn  by  the  richer  sort  of 
 Arab  females,  arc  made.  Those  tliat  are  poor  content  themselves  with  rings  of  copper 
 or  glass,  and  other  materials  of  an  inferior  description.  The  value  of  the  brace- 
 lets given  by  the  servant  to  Rebecca,  has  been  computed  to  amount  to  about  twenty 
 or  twenty-five  pounds  English  money,  the  weight  of  the  ten  pieces  of  gold  here 
 mentioned  being  supposed  to  be  equal  to  about  four  ounces  and  a  half.  There  is, 
 however.  Utile  real  foundation  for  this  computation ;  what  appears  more  certain,  is, 
 that  the  Bekang  here  mentioned,  is  half  the  weight  of  a  Shekel,  Exod.  xxxviii.  26. 
 
 '25.  N1SDD  Provender,  from  the  root  NDD,  is  the  general  term  descriptive  of  all 
 kind  of  dry  fodder  for  animals,  (Kimc/ti.)  and,  therefore,  this  word  N1SDD  is  not 
 restricted  to  denote  the  food  of  the  camel  alone,  as  would  appear  from  Rashi. 
 Other  places  in  whicli  it  is  expressly  stated  that  S13D0  was  given  as  food  to  asses 
 as  well  as  to  camels,  infra  xlii.  27.,  xliii.  21.,  Judges  xix.  19.,  prove  this  opinion  of 
 Kashi  to  be  unfounded.     This  provender  was  a  mixture  of  several  kinds  of  fodder. 
 
15  n^^Nin  i:)p 
 
 :  n'p'Ds^  1311.  nin;  n^'pvnn  n:;nS  t^nnx:  r^h  r\iji_r^m  i^^'^ri)  21 
 ypl  :iriT  pn  b^^^^^I  np^.5  nin^^  h'^m  ^^3  n^^{^  \i^}.  22 
 n^Ni.  23    :  DJpp^^  in?  nnb^^  n^T^':'^  bn'PV  V.^i  i^P?'^ 
 
 :  mnj^  ni^>  If  ^?  n^^^-js  ^:)j{<  Sx^nrn^  v^k  '^^^^rll  24 
 :  p'pS  CDip^-D^  ^igj;  ni  X13PD-D5  pQ-c^l  v'7^^  i^xrii  25 
 
 17.  D^tt  t^yJO  J<J  ''J^N''njn  Let  me  sip,  I  pray  thee,  a  little  water.  From  the 
 root  K»J  to  sip  or  suck.  Rashi  elucidates  it  by  the  French  word  humer,  and 
 in  this  sense  Onkelos  and  Jonathan  have  rendered  it,  as  also  Mendelssohn,  Johlson, 
 and  the  other  modem  German  Jewish  translators.  {Schliirfen).  The  servant  po- 
 litely asked  to  sip  a  little  water.  But  the  maiden  does  not  only  liberally  request 
 him  to  drink,  i.  e.  sufficient  to  satisfy  his  thirst,  but  even  offers  to  draw  water  for 
 all  his  camels. 
 
 19.  nirikJ'?  173  DX  ny  UiitU  they  have  ceased  drinking.  The  word  DS  has 
 here  the  signification  of  "lE^X  as  in  Isaiah  iv.  4.,'  xxiv.  13.,«  Amos  vii.  2,^  It 
 occurs  but  seldom  in  this  form. 
 
 20.  npEi>n  7X  mS  lym  Emptied  her  pitcher  into  the  trough,  of  the  water 
 which  had  remained,  after  the  servant  had  slaked  his  thirst.  Troughs  of  stone  and 
 wood,  for  the  convenience  of  watering  cattle,  are,  as  in  the  present  instance,  most 
 commonly  found  in  the  East,  at  wells  near  towns. 
 
 21.  n?  nxna^O  C^^Xni  The  man  wondering  at  her.  nxnti'O  from  the  root  HStJ'; 
 to  he  confounded  in  tnind,  or  greatly  astonished.  It  was  but  natural  that  he  should 
 experience  that  feeling,  when  he  found  the  affair  he  had  in  hand  turn  out,  so  far, 
 circumstantially  as  he  had  wished,  (supra  v.  14.)  "iDl  nyi^  ^^T\'0  was  silent, 
 to  ascertain  whether  the  Lord,  §c.  Because  he  could  not  congratulate  him- 
 self with  having  fully  succeeded,  until  he  had  ascertained  who  the  kind  hearted 
 maiden  was,  whether  she  belonged  to  the  lineage  of  Abraham,  and  if  he  would  be  able 
 to  obtain  her  consent  and  that  of  her  parents,  to  accompany  him  to  another  country, 
 for  the  purpose  of  being  married  to  his  master's  son. 
 
 22.  int  DI3  A  golden  nose-ring.  The  word  DT3  signifies  an  ornament  or  ring  worn 
 on  or  in  the  ear,  as  infra  xxxv.  4.,  Exod.  xxxii.  2.  3.,  or  on  the  nose  ;  see  infra  v.  47, 
 nSX  7V     Here  it  evidently  alludes  to  an  ornament  or  jewel,  worn  on  the  nose, 
 
 •  v'3i  ^nN  |*m  DN       ^  TV3  nb  DK  n^^yD        ■•  v'3i  ^iDN^  rh2  DN  nsii 
 
127  GENESIS    XXIV, 
 
 26.  The  man  then  bowed  down  his  head  and  prostrated  himself 
 to  the  Lord. 
 
 27.  And  said.  Blessed  he  the  Lord  God  of  my  master  Abraham, 
 who  hath  not  left  my  master  destitute  of  his  mercy  and  his  truth : 
 the  Lord  has  rioio  led  me,  in  the  right  way  to  the  house  of  my 
 master's  kinsmen. 
 
 28.  The  damsel  ran,  and  told  in  her  mother's  house  these 
 things. 
 
 29.  Now  E.ibcah  had  a  brother,  whose  name  xoas  Laban :  this 
 Laban  ran  out  to  the  man,  unto  the  well ; 
 
 30.  When  he  had  seen  the  nose-ring,  and  the  bracelets  upon 
 his  sister's  hands,  and  when  he  had  heard  the  words  of  Ribcah 
 his  sister,  saying,  Thus  spake  the  man  unto  me ;  he  came  unto 
 the  man,  and  behold,  he  stood  near  the  camels  at  the  well. 
 
 31.  He  said.  Come  in,  thou,  blessed  of  tiie  Lord;  wherefore 
 standest  thou  without  ?  for  I  have  prepared  the  house,  and  a  place 
 for  the  camels. 
 
 32.  Then  the  man  came  into  the  house :  he  ungirded  the 
 camels,  straw  and  provender  were  given  to  the  camels,  also  water 
 to  wash  his  feet,  and  the  feet  of  the  men  that  loere  with  him. 
 
 33.  And  food  was  set  before  him  to  eat :  but  he  said,  I  will  not 
 eat,  until  I  have  told  mine  errand.     Then  he  said  :    Speak. 
 
 liberal  enough  to  give  such  rich  presents  on  apparemly  so  slight  an  occasion.  Therefore 
 it  was  only  his  love  of  lucre,  not  the  regard  he  ought  to  have  had  for  one  who  came 
 from  his  relatives  in  Canaan,  or  even  on  account  of  his  sister  Rebecca,  that  he  thus 
 courteously  addressed  the  stranger. 
 
 31.  "T\  1113  N3  Come  thou  blessed  of  the  Lord,  i.  e.  one  whom  He  has  blessed 
 with  wealth. 
 
 32.  KIQDttI  pn  irCI  Straw  and  provender  were  given.  This,  as  also  the  follow- 
 ing acts,  were  not  those  of  Abraham's  servant,  but  apply  to  Laban,  or  to  one  of  his 
 servants.  Similar  instances  occur,  infra  xxxvii.  28.,  2nd  Sam.  ix.  18.,  and  in  various 
 other  parts  of  scripture,  where  it  is  very  usual  to  use  the  personal  instead  of  the 
 infinitive  mood  on  similar  occasions.  (Sec  infra  xlviii.  l.I.etal.)  Mendelssohn 
 and  Johlson,  properly  render  it  in  this  sense. 
 
 33.  ""IQI  Tn^T  Di?  ny  Until  I  have  told  mine  errand.  Heb.  tny  words,  i.  e. 
 my  commission.  The  fidelity  of  this  servant  of  Abraham,  to  Iris  master's  interests, 
 appears  here  pleasingly  conspicuous;  although  he  had  just  come  off  a  long  journey, 
 he  refused  to  partake  of  the  refreshment  which  was  apparcnlly  so  hospitably  oflered 
 to  him,  until  he  had  ascertained  whether  God  would  further  prosper  his  way,  iu 
 enabling  him  to  obtain  the  consent  of  the  parents  of  the  maiden  to  the  proposed 
 
h'^n'il?  i§N*l  27      'rm       :  njn^S  ^inpti'*!  tJ^^^J^l  njT)*i  26 
 
 IT        ft-      -:         ri--         y     •   -.[-        i  :    -         j-'t  1  V     -:  t     t  :    -       j-       -:         •■       v: 
 
 n\n^  n5ni  nj;jri  p^rii  28    ♦  '^fi,^  <>^^^  n\5  H\r\\  'T\)  \ir\^ 
 
 V         I  ST   T  I         TT  -       I  ftT  T  i        :  VT  [^T   ;  •   ;  V     l"      T  V    T        ;    "  ftT       • 
 
 ■   •    :   -  V   :        V  V  -  V  J     :  •  i-   :  i-  I  •  Ht  t  v  t      v   -  .y  -r 
 
 h^  "i|'lTi3  i6'^  1hh^f  npn*i  'w-riwsi  13)0^?^  inh^s  n.^-Sy 
 
 I-^tt  ^-  (.--:-  '^        /■•'         S-  •    :  •    t  V  T-  ft-    T 
 
 Qip^!)  fy^K^  'tyi^  bb5<1  pha  nx:j;n  n^sS  rjin;  ^^I'l^  ^^15 
 kiiDp^i  pn  |ri*5  D-fpi^^n  nris^i  nn^in  }^'^r\  ^y\  32  ♦  d^^d^^? 
 XD^''\  33  :  1rl^!t  n^^{  n'm^r\  hyy,  v^^n  fnn'?  D^b^  d^;^^^ 
 :  ^3^.  n^is;!  \w  ^riij^^-Dx  -15;  SbiS  t^'p  n^N*!  SBni^  V^s^ 
 
 cut  straw,  barley,  and  perhaps  beans.  Hay  is  not  made  in  the  east,  where  cattle 
 continue  at  the  present  day  to  be  fed  with  chopped  straAV  mixed  with  barley. 
 
 2G.  C'Nn  np''1  The  man  then  bowed  doivn  his  head,  mp  from  the  root  Tip 
 (from  the  reduplication  of  which,  the  word  ^p^p  head,  or  more  properly  skull,  is 
 derived;)  is  a  deeper  form  of  prostration  than  IT'iriritJ'n  (root  nPlK^)  the  latter  only 
 signifies  a  comparatively  slight  inclination  of  the  body,  whereas  the  former  implies 
 a  deep  prostration,  until  the  forehead  or  skull  touches  the  ground.  Kimchi  rad.  ^^p 
 a)2d  Aben  Ezra  on  Gen.  xliii.  28.  But  the  Rabbins  appear  to  understand  the  re- 
 verse, viz.  that  iMp  is  a  prostration  of  the  head  to  the  ground,  and  rT'inntJTl  a  still 
 deeper  prostration,  where  not  only  the  head,  but  the  whole  body  is  on  the  ground. 
 (Tr.  Berachoth,  fol.  34,  b.  and  other  places  in  the  Talmud.)  The  mention  of  Hp'^l 
 before  irinC^''1  seems  to  corroborate  their  opinion. 
 
 27.  ■"n  '•Jnj  1"ni  ""SJX  The  Lord  has  now  led  me  in  the  right  way.  All  we  read 
 of  this  servant  of  Abraham,  leads  us  to  admire  his  piety  to  God,  his  faithfulness  and 
 attention  to  his  master's  interests,  and  the  prudence  and  good  conduct  he  manifested 
 in  this  affair.  (Comp.  infra  v.  33.)  *31N  '•PIX  'IVI  To  the  house  of  my  master's 
 kinsmen,  lit.  brethren.     Compare  our  note,  supra  xiii.  8. 
 
 28.  riDN  JT'Q?  In  her  mother's  house.  This  corroborates  what  we  have  said 
 (supra  xxiii.  2.  note)  about  females  having  a  separate  tent. 
 
 30.  DnOVn  nKI  nrjn  nX  nSia  ^^''1  when  he  had  seen  the  nose-ring,  ^c. 
 The  character  of  Laban  as  we  shall  see  hereafter,  infra  xxix.  and  following  chapters, 
 is  one  in  which  the  greatest  hypocrisy  and  mean  cunning  was  blended  with  avarice 
 and  selfishness.  It  was,  as  the  scripture  here  informs  us,  only  the  view  of  the  rich 
 presents  which  induced  him  eagerly  to  run  to  meet  the  stranger  at  the  well,  and 
 offer  him  hospitality,  in  the  sole  hope  of  profiting  by  one  who  could  afford,  and  was 
 
128  GENESIS    XXIV. 
 
 34.  Then  lie  said,  Abraham's  servant  am  I. 
 
 35.  The  Lord  hath  blessed  my  master  greatly,  so  that  he  was 
 aggrandized  :  He  gave  him,  flocks  and  herds,  silver  and  gold,  bond- 
 men, and  bond-women,  camels  and  asses. 
 
 36.  Sarah  also  my  master's  wife,  bare  a  son  to  my  master  when 
 she  was  old :  and  to  him  hath  he  given  all  that  he  hath. 
 
 37.  Now  my  master  adjured  me,  saying,  Thou  shalt  not  take  a 
 wife  to  my  son  of  the  daughters  of  the  Canaanites,  in  whose  land 
 I  dwell. 
 
 38.  But  thou  shalt  go  unto  my  father's  house,  and  to  my  kin- 
 dred, and  take  a  wife  unto  my  son. 
 
 39.  I  said  unto  my  master.  Perhaps  the  woman  will  not  follow  me. 
 
 40.  But  he  then  said  unto  me,  The  Lord  before  whom  I  ever 
 walked,  will  send  his  angel  with  thee,  and  prosper  thy  way ;  so 
 that  thou  mayest  take  a  wife  for  my  son,  of  my  kindred,  and  of  my 
 father's  house. 
 
 41.  Then  shalt  thou  be  clear  from  my  oath,  when  thou  shalt 
 come  to  my  kindi-ed  ;  and  if  they  give  her  not  to  thee,  thou  shalt 
 be  clear  from  my  oath. 
 
 42.  Now  I  "came  this  day  unto  the  well,  and  said,  O  Lord  God  of 
 my  master  Abraham,  if  now  thou  wilt  cause  to  prosper  my  way  on 
 which  I  go  : — 
 
 43.  Behold,  I  stand  by  the  well  of  water  ;  let  it  come  to  pass,  tluit 
 when  the  maiden  who  cometh  forth  to  draw  ivater,  and  I  say  to  her. 
 Give  me,  I  pray  thee,  a  little  water  from  thy  pitcher  to  drink ; 
 
 44.  And  she  says  to  me.  Both  drink  thou,  and  I  will  also  draw 
 for  thy  camels  :  let  the  same  he  the  woman  whom  the  Lord  hath 
 appointed  for  my  master's  son. 
 
 45.  I  had  not  yet  ceased  to  speak  within  myself,  when  lo  ! 
 Ribcah  came  forth  with  her  pitcher  on  her  shoulder  ;  she  went 
 down  unto  the  well,  and  drew  ivater :  and  I  said  unto  her.  Let  me 
 drink,  I  pray  thee. 
 
 have  rendered,  h'^Vn  t<3X  JT'l^  \''\hv^  in  which  they  have  been  followed  by  most 
 modern  translators,  excepting  Salomon  and  Philipssohn,  who  render  like  Rashi. 
 Nicht  sollst  du  ein  Weih  meinem  Sohne  nehmen,  etc.  Wenn  du  nicht  zum  Hause 
 meijies  Vaters  gehest,  etc.,  i.  e.  Thou  shalt  not  take  a  wife  for  my  son,  &c.  if  thou 
 dost  not  go  to  my  father's  house,  &c.  We  have  in  our  translation  adhered  to  the 
 exposition  of  Nachmanides,  as  best  corroborated  by  the  context. 
 VOL.    I.  2    G 
 
:  Dnbni  d^^*^^^  nhs^ii  fainy^i.  nnn^  ti^l  npn^  t^V  i^"1^*l 
 -^3-nN*  i':?-m*"i  nn^pi  nn^<  'ihi6  p  ^^nx  n2^^^^  rrnb^  ihk  36 
 
 •^l^n  nx-n^!i--Si<  iih-n^  38    :  "j^{n^<3  ^^^^^  '^^^^  ^^^  ^w^^n 
 
 •)     ■•.       A'      ':  V  >.-      IT  !•  :    .  1.T      •        vT   :  )-it    ;         a'    :    "  :      •  v    : 
 
 :■■  :     ■  iv    -;  t       :     ^t    "  v       >.-  it-:   i-  ».t     •    it         \r-    ■■  i 
 
 *h^  nm  mph]  ^^ti  n^^vni  \m  "^^iht:  n'p^t  vis^ 
 -Sn  t^i;in  ''I  ^nSxo  np^ri  tn^  41    ♦  >nNi  n^jai  ^rirts^ax: 
 
 '^1*^.  n'!?p  xr-^^^lj-tiDi^  Drin;ii^  \jn«  '^nSx  h)r\\  ^bi^)  yyn 
 n^ni  HD^^n  py-Sj^  n^^i  ol3J<  nun  43    ♦  n^Sy  "^Vn  oj{<  n^x 
 
 ■ST   T      :  -AT    -  ]      I"  ^-  V.T    ■  r  IT  i-    •  T      Iv't  \i-  V  |T  ^V       "; 
 
 ■  v.-  ^-  :  tT  •    |r    :     -        t     V     ••  j-     :  -  it    :  :     •  j"      -  t    ;  ^  it 
 
 J-         AT  :     V        \v:    -   :•  ,- ;  •■   :  jt    -         -        -    ••  ^t  :    it:  )  r- -    • 
 
 ^rh  ^^:)^f  Dili  ^?^{  45  ♦  ^ih^?-tn^  nin^^  n^^h-ii^i^  r\^^T^ 
 :imT\\  ni^vn  nnni  nbnsi'-'?!;  n^:D"i  h^^:^^  npnn  niini  ^3S-S^^ 
 
 AT   :     •    -        T  :^-T  •;/'*-         t    :   •  ^-         jt-  :  ••  |^t  ;     •  •'   •    :         •    • 
 
 alliance.  This  refusal  of  the  servant  to  partake  of  the  preferred  repast,  before  he 
 had  obtained  that  consent,  may  possibly  have  had  another  motive.  For  we  find  it 
 related,  that  the  Afifghauns,  (who  claim  to  be  descended  from  the  Israelites,)  have 
 a  custom,  that  if  any  desire  to  receive  a  favor  from  any  man  among  these  clans,  he 
 must  repair  before  him,  proclaim  himself  his  guest,  declaring  at  the  same  time  that 
 he  will  not  taste  his  salt,  or  accept  of  any  office  of  hospitality  unless  his  request  is 
 granted.  And  this  cannot,  consistently  with  Affghaun  honor,  be  refused,  provided 
 the  request  is  within  the  bounds  of  reason. 
 
 36.  nnjpT  '•iriN  when  she  was  old.  He  was  the  child  of  a  miracle,  and  therefore 
 so  much  dearer  to  Abraham,  who  made  him  heir  to  all  his  property. 
 
 38.  "]?n  ^3>5  n''3  7^  N?  DX  But  thou  shalt  go  unto  my  father's  house.  Ac- 
 cording to  Rashi,  "Thou  shalt  first  apply  there,  and  in  case  of  not  there  meeting 
 with  success,  then  thou  mayest  take  one  from  the  Canaanites."  But  Nachmanides 
 rejects  this  interpretation,  and  is  of  opinion,  that  Abraham  would  under  no  circum- 
 stance whatever,  permit  his  son  to  unite  himself  to  one  "  of  the  accursed  race  of 
 Cham,"  and  that  this  and  the  preceding  text  must  be  thus  understood.  "  Thou  shalt 
 not  take  any  of  the  daughters  of  the  Canaanites,  &c.,  but  (on  the  contrary)  thou 
 shalt  go  to  my  father's  house  and  kindred,"  &c.     And  thus  Onkelos  and  Jonathan 
 
129  GENESIS    XXIV. 
 
 46.  She  hastened,  let  down  her  pitcher  from  her  shoulder,  and 
 said.  Drink,  and  I  will  also  give  thy  camels  diink ;  so  I  drank, 
 and  she  let  the  camels  drink  also. 
 
 47.  I  asked  her,  and  said,  "Whose  daughter  art  thou  ?  She  said, 
 The  daughter  of  Bethuel,  son  of  Xachor,  Avhom  Milcah  bare  unto 
 him  :  I  then  put  the  ring  upon  her  nose,  and  the  bracelets  upon 
 her  hands. 
 
 48.  And  bowed  down  my  head,  and  worshipped  the  Lord,  and 
 blessed  the  Lord  God  of  my  master  Abraham,  who  had  led  me  in 
 the  right  way  to  take  the  daughter  of  my  master's  kinsman  unto 
 his  son. 
 
 49.  And  now  if  you  will  act  kindly  and  truly  with  my  master, 
 tell  me  :  and  if  not,  tell  me ;  that  I  may  turn  to  the  right  hand,  or 
 to  the  left. 
 
 50.  Then  Laban  and  Bethuel  answered  and  said.  The  thing  hath 
 proceeded  from  the  Lord  :  we  cannot  speak  unto  thee  bad  or  good, 
 
 51.  Behold,  Ilibcah  is  before  thee,  take  her,  and  depart,  and  let 
 her  be  the  Avife  of  thy  master's  son,  as  the  Lord  hath  spoken. 
 
 52.  "When  Abraham's  servant  had  heard  their  words,  he  pro- 
 strated himself  to  the  earth  to  the  Lord. 
 
 plainly  and  truly  without  ec^uivocation.  ?NOL^*  TJ?  IX  pO''  ?y  HJDXI  That  I  may 
 turn  to  the  right  hand  or  to  the  left,  i.  e.  take  some  other  course  to  accomplish 
 my  master's  desire,  by  applying  to  his  other  relations  or  elsewhere. 
 
 50.  ?Xin21  p?  |yM  Then  Laban  and  Bethuel  answered.  Rashi  infers  from  the 
 circumstance  of  Laban  being  mentioned  before  his  father,  that  the  former  was  a 
 disrespectful  son.  But  not  only  does  this  not  necessarily  imply  that  Laban  spoke 
 first,  but  it  might  have  been  then  the  custom,  (according  to  Abarbanel)  that  the 
 greatest  in  wisdom  and  authority,  delivered  his  sentiments  last.  Here,  however, 
 they  appear  to  have  made  a  simultaneous  declaration,  that  I^TH  XV^  "''•D  The  thing 
 hath  j^foceeded  from  the  Lord,  i.  c.  it  has  evidently  been  thus  conducted  and  pre- 
 ordained by  Him,  and  therefore,  "we  cannot  speak  unto  thee  bad  or  good,'^  i.  e. 
 our  assent  or  dissent  would  be  useless  in  this  matter,  since  God  has  already  de- 
 cided it. 
 
 52.  "Tv?  n  V"lX  "innE^''1  He  prostrated  himself  to  the  earth  to  the  Lord.  We  have 
 here  an  additional  proof  of  this  servant  being  worthy  of  his  pious  master,  who  had 
 entrusted  him  with  so  important  a  commission.  For  at  the  moment  when  his 
 mission  was  crowned  with  success,  by  the  consent  of  Rebecca's  relatives,  he  does 
 not  prostrate  himself  and  render  thanks  to  them ;  but,  in  the  first  place,  he  worships 
 and  thanks  the  Lord,  the  great  and  primary  cause  of  all  human  success,  who  had 
 so  evidently  facilitated  the  attainment  of  his  wishes. 
 
nb^c^  48    :  n^yh^  on^^^ni  nkx-Sj;  briin  Db^xi  r\:ihf2 
 
 jv  :•.•:•  J-  -  ■    :     A-  j-  -        v.-       -;  v  jv  v:iv  v  iv  •    ^ 
 
 ^v    -:  1-         •    :i-  IT       :       r:     ■       w    -:  i-       )    v       -:      |  v    :  t      •        <•    :  |^-t         \i- 
 
 ^B'^m    J  nin^':'  nif^s*  nr^m  onnn^-nj^  Dnin^  -i:nj^  y^sj^ 
 
 IT        1-  T     -.K-  J-  :    ■  -        /,:•       •■  :     •  :■  ^t    r  :    -  v  ^v  »» j-  t 
 
 47.  nniN  pNEJ'SI  /  asked  her  and  said,  ^c.  Abarbanel  remarks,  not  less  than 
 ten  variations  in  the  account  here  given  by  the  servant,  as  compared  -with  the 
 narrative,  related  supra  vv.  11 — 28.  The  most  important  of  these  is,  that  it  appears 
 from  V.  22.  he  gave  her  the  presents  before  he  had  interrogated  her  as  to  her  parent- 
 age (v.  23.  as  Rashi  says  was  the  case,)  whereas  the  reverse  appears  from  the  present 
 text.  It  seems  to  us  far  more  consonant  with  the  prudence  and  ability  this  servant 
 of  Abraham  displayed  throughout  this  transaction,  to  suppose  with  Aben  Ezra  and 
 most  other  commentators,  that  the  order  of  things  was  as  here  related,  viz.  that 
 the  gift  of  the  presents  was  subsequent  to  her  information  of  her  being  the  daughter  of 
 Bethuel,  the  son  of  Nachor,  and  therefore  one  of  Abraham's  kindred.  This  suppo- 
 sition gains  further  confirmation  by  the  fact  that  nose-rings  and  bracelets  are  even 
 at  this  day  given  as  betrothing  presents  by  the  modern  Arabs.  ilSX  ?y  DTJH  DE^'X1 
 I  then  put  the  ring  upon  her  nose.  The  word  7V  on  or  upon  ;  evidently  proves  that 
 this  ring  was  pendant  over,  or  at  one  side,  of  the  nose,  not  that  it  was  passed  through 
 the  nostril.  Where  the  DT3  is  passed  through  the  ear,  the  prefix  2  in  is  used,  as 
 infra  xxxv.  4.  Dn^:TK2  X'X  D'-^nn  Exod.  xxxii.  2.  .3.  *JtXn  X'K  3nrn  '•Oti  or 
 through  the  snout  of  a  swine,  inn  PlX3  3nt  DT3  Prov.  xi.  22.  But  when  it  is 
 mentioned  as  an  ornament  to  the  human  face,  the  word  ?]}  is  used,  as  in  the  present 
 case.  (See  Ezekiel  xvi.  12.  1QK  hv  DT3  |nN"l).  It  appears  to  have  consisted  of 
 a  ring  or  circle  round  the  forehead,  to  which  a  pendant  was  attached,  which  partly 
 covered  the  nose. 
 
 48.  "•nS  TIK  nn  The  daughter  of  my  master's  kinsman,  lit.  My  master's  bro- 
 ther's daughter.  Rebecca  was  in  reality  the  grand-daughter  of  Abraham's  brother, 
 Nachor,  and  not  his  daughter,  supra  vv.  15.  47.,  but  the  term  HX  often  signifies  a 
 near  relation,  as  we  have  repeatedly  stated. 
 
 49.  *1Dn   With  kindness,  i.  e.  grant  my  request.  nOXI  and  truth,  to  answer  me 
 
130  GENESIS    XXIV. 
 
 53.  The  servant  brought  forth  jewels  of  silver,  and  jewels  of 
 gold,  and  raiment,  and  gave  them  to  Ribcah  :  He  also  gave  to  her 
 brother  and  to  her  mother  other  precious  things. 
 
 54.  And  they  did  eat  and  drink,  (he  and  the  men  that  were  with 
 him,)  and  tarried  all  night :  and  when  they  arose  in  the  morning, 
 he  said.  Send  me  away  unto  my  master. 
 
 b5.  Then  her  brother  and  her  mother  said.  Let  the  damsel  abide 
 with  us  a  year,  or  ten  months  :   after  that  she  may  go. 
 
 56.  But  he  said  unto  them.  Delay  me  not,  for  the  Lord  hath 
 prospered  my  way  :  Dismiss  me,  that  I  may  go  to  my  master. 
 
 57.  They  said.  We  will  call  the  damsel,  and  enquire  at  her  oitm 
 mouth. 
 
 58.  They  called  Ribcah,  and  said  unto  her.  Wilt  thou  go  with 
 this  man  ?  She  said,  I  will  go. 
 
 59.  They  then  sent  away  Kibcah  their  sister,  and  her  nurse, 
 and  Abraham's  servant,  and  his  men. 
 
 60.  They  blessed  Ribcah,  and  said  unto  her.  Our  sister  !  be  thou 
 the  mother  of  thousands  and  myriads,  and  may  thy  seed  possess  the 
 gate  of  those  who  hate  them. 
 
 61.  Ribcah  then  arose,  with  her  maids,  they  rode  upon  the 
 camels,  and  followed  the  man  :  and  thus  the  servant  took  Ribcah, 
 and  went  his  way. 
 
 woman  cannot  legally  he  given  away  in  marriage  without  her  consent.  But  as  Rebecca 
 had  already  signified  her  acquiescence  by  the  reception  of  the  betrothing  presents ; 
 -■the  question  appears  here  only  to  refer  to  time,  viz.  whether  she  would  go  im- 
 mediately with  the  servant,  (HTH  ti'"'Sn  DV  with  t/iis  man)  on  his  return  home, 
 or  stay  some  time  with  her  parents,  and  then  go  with  some  other  person. 
 
 58.  "|?X  "IttXni  She  said  I  will  go,  i.  e.  immediately,  when  this  man  shall  de- 
 part. This  answer  though  not  agreeable  to  the  modern  European  standard  of 
 refinement,  which  frequently  is  at  variance  with  truth  and  sincerity,  has  nothing  in 
 it  which  is  not  quite  consistent  with  modesty  and  the  delicacy  becoming  a  maiden. 
 
 59.  nnpJtS  nSI  Her  nurse.  Called  Deborah,  whose  death  is  mentioned,  infra 
 XXXV.  8.  Besides  her,  she  had  other  female  domestics  given  her,  as  appears  from 
 verse  61. 
 
 60.  iTl  DK  Be   thou,  ^c.     The  sense  is,  may  the  great  posterity  promised   to 
 •  Abraham  and  Isaac,  derive  their  origin  from  thee,  and  not  from  any  other  woman. 
 
 iSphorno.)  The  imperative  mood  ^TI  is  here  used  instead  of  "'"•nn  the  future 
 tense.  1''N3£J>  "iyK>  the  gate  of  those  ivho  hate  them.  The  surrender  or  possession  of 
 the  gate,  implies  also,  that  nf  the  city. 
 
■       ■  J     T    .  n  :  i  :    •-        J    :        I-  it    •   :  t    v    t    :      |  y- t 
 
 rim)  h'm  i^n*^  55    ♦  ^j-i.s':'  ^:3nW  n&^i*1  npiii  ^2:^pn  ^J^':?*i 
 .     •       _  ■••  ^-  ■■    '-   •;-  -     -  -  I-  -  ^  I--    ^^- 
 
 ii5n>Nf  n^N*;i  56    :  ^^p\  '-^m  iik^jt  ii<  0^5?^^  ):m  y_-iT]  ^m 
 npnnS  ^Kip*"i  58    J  n^3--nK  rhm:^)  ny^^  ^^"lpi  )if2i<')  57 
 
 np  mya^  >-ip  myjn 
 
 53.  nnt  v31  PjOS  v3  lit.  vessels  of  gold  and  vessels  of  silver.  Female  orna- 
 ments of  the  precious  metals  are  thus  designated,  Exod.  iii.  22.  Numb.  xxxi.  50. 
 et.  al.  nJIJDI  and  precious  timigs.  Rashi  explains  this  to  be  precious  fruit  of 
 Canaan.  Comp.  Deut.  xxiii.  14.  But  as  Kimchi  observes,  the  word  ^J0  is  a  col- 
 lective term  for  every  precious  thing. 
 
 54.  13v^1  And  passed  the  night.  Wherever  the  term  HJv  to  pass  the  night,  \s 
 used  in  scripture,  it  must  be  understood  as  limited  to  a  single  night. 
 
 55.  TiEJ'J?  IN  D''D^  A  year  or  ten  months.  D''0''  which  literally  signifies  days,  is 
 also  used  in  scripture  to  denote  a  year,  which  is  the  complete  revolution  of  an  entire 
 cycle  of  days,  or  annual  period,  as  in  Levit.  xxv.  29.  in?Xjl  T\'^T\T\  D"'0''  explained 
 by  the  following  verse,  as  being  niD''t3n  HJE^  "  a  complete  year."  {R.  Solomon 
 Ben  Melech.)  "llCJ'y  lit.  a  decennial  period,  signifies  in  the  present  instance,  ten 
 months.  Thus  Oukelos  and  Jonathan  have  rendered  it,  and  all  the  Jewish  trans- 
 lators. The  Sepluagint  translate  it  7m6'/3a  J  wall  ^e'/ca '' Ten  days,  or  so;"  and  the 
 Samaritan  reads,  t^TFI  1i<  D''D''  a  few  days  or  a  month.  In  the  old  English  version 
 of  Coverdale,  it  is  rendered,  "  Abide  at  least  ten  days,"  and  in  the  authorised 
 yersion,  "  a  few  days,  at  the  least  ten,"  neither  of  which  are  supported  by  the 
 exact  words  of  the  Masoretic  text.  Rebecca's  mother  and  relatives  would  not  sud- 
 denly part  from  her,  and  wished  to  keep  her  at  least  some  months  with  them,  as 
 perhaps  they  might  never  see  her  again,  since  she  was  going  so  far  away  from  them  to 
 another  country;  also,  to  prepare  her  for  her  journey,  aud  her  new  situation  and 
 duties.     A  few  days  would  hardly  have  been  sufficient  for  all  these  purposes. 
 
 57.  IT'S  ni<  n'pKK'31  We  will  enquire  at  her  own  mouth.  Hear  her  consent  from  her 
 own  lips.    The  ancient  sages,  and  Rashi,  have  properly  implied  from  this  text,  that  a 
 
131  GENESIS    XXIV. 
 
 62.  Now  Yitschak  hud  just  come  from  the  well  Lachai-roi ;  (for 
 he  dwelt  in  the  south-country.) 
 
 63.  Yitschak  Avent  out  to  meditate  in  the  field  towards  evening  : 
 he  raised  his  eyes,  and  saw,  and  lo !  camels  were  coming. 
 
 64.  Eibcah  raised  her  eyes,  and  tchen  she  saw  Yitschak,  she 
 alighted  oiFthe  camel, 
 
 65.  And  said  unto  the  servant.  What  man  is  this  who  walketh 
 in  the  field  to  meet  us  ?  The  servant  said.  It  ts  my  master  :  she 
 then  took  a  veil,  and  covered  herself. 
 
 66.  The  servant  then  told  Yitschak  all  that  he  had  done. 
 
 67.  And  Yitschak  brought  her  into  the  tent  of  his  mother  Sarah, 
 he  took  Eibcah,  she  became  his  wife ;  and  he  loved  her :  Then 
 Yitschak  was  consoled  after  his  mother's  death. 
 
 however  assert,  with  much  probability,  that  the  term  "pDJ  signifies  in  both  instances, 
 to  alight.  This  is  moreover  confirmed  by  eastern  custom,  which  enjoins  inferiors  to 
 alight  on  meeting  a  superior,  and  as  females  are  considered  there  as  such  in  refer- 
 ence to  men,  it  follows  that  Rebecca  would  have  committed  the  highest  breach  of 
 oriental  good  manners  had  she  remained  on  the  camel.  We  may  add,  that  few  or 
 none  of  the  Hebrew  verbs  have  a  more  extended  signification  than  that  of  ^D3. 
 
 65.  T3J?n  7S  "iDXni  And  said  unto  the  servant.  According  to  Aben  Ezra,  this 
 verse  ought  to  have  preceded  verse  64,  and  must  accordingly  be  rendered  thus :  For 
 she  had  said,  §c.,  but,  as  Nachmanides  observes,  although  cases,  where  trans- 
 positions must  be  made  to  render  the  text  intelligible,  occur  frequently  in  the  holy 
 scriptures,  there  is  no  necessity  for  supposing  any  in  the  present  instance  ;  as  it  is 
 quite  consonant  with  a  literal  interpretation  to  suppose,  that  on  Rebecca  perceiving 
 a  man  coming  directly  towards  them,  as  if  he  would  communicate  with  them  or 
 offer  his  hospitality,  she  put  on  the  veil  Avhich  females  assume  in  the  East  on 
 meeting  with  a  strange  man,  and  reclined  on  the  camel,  or  sideways.  (See  the  pre- 
 ceding note.)  After  which,  she  asked  the  servant,  What  man  is  this,  &c.,  for  she 
 did  not  know  when  she  put  on  the  veil,  that  the  man  coming  towards  her  was  Isaac. 
 The  name  Yitschak,  or  Isaac,  used  in  the  preceding  text,  is  mentioned  by  the  sacred 
 historian,  who  knew  that  it  was  him. 
 
 66.  inyn  "ISD'^I  The  servant  then  told,  l^c.  He  no  doubt  informed  him  of  all 
 the  wonderful  coincidences  and  adventures  of  his  journey,  that  Isaac  might  perceive 
 that  the  maiden  now  brought  to  him  to  become  his  wife,  had  been  appointed  by  the 
 Lord,  and  predestined  for  that  purpose. 
 
 67.  V'31  npnxn  pnV^  nX2''1  And  Yitschak  brought  her  into  the  tent,  §c. 
 Sarah's  tent  had  not  been  occupied  by  any  female  since  her  death.  Therefore, 
 Isaac,  by  bringing  thither  his  young  wife,  installed  her  as  mistress  of  the  household, 
 and  as  the  worthy  successor  of  his  mother  Sarah.  nSHX^I  And  he  loved  her. 
 Because  her  actions  and  behaviour  corresponded  with,  and  resembled  those  of  his 
 deceased  mother.    (Onkelos.)     Others  have  supposed  that  this  is  here  added,  be- 
 
n3  n^tj't^ni  ^^P 
 
 t  :i}^  px5  ntrv  x^n*!  ^xh  'rh  nx5  J^iii^  ^<5  pn^f.i  62 
 n^m  t^nh  vyy  j^er^i  nn^  mis':?  nnt^s  n^b^S  pn^'.  ^^)?*l  ^^ 
 
 h-i.^"5  ^Shn  h^n  ^^xn-^D  n;ii?n'7«  'n^^ni  65  :  Sg^ri  ^j?.^ 
 •n|pn  66  :  D|nni  s)^jj^ri  npni  'p^  ^<1^  nnjjn  i^s<*i  ^inx'^ip^ 
 phv  n^y)  67  J  nb^y  ^m  Qn:}^n-b  n«  pnv^S  nn^n 
 tDp3*i  nnnx*!  ng/t^'p  iS-^n;yil  nipnrnj!^  npn.  m  nnb^  ^l'7n^J^ 
 
 ^  I     •         J"  -:  I-     I    (.T   :  • 
 
 G2.  S30  N3  ^ac?  just  come.  This  expression  has  been  variously  rendered.  Some 
 have  considered  Boh  as  the  name  of  a  place  -which  had  two  names,  viz.  He  came 
 from  Boh,  which  is  also  called  the  well  of  Lachai-roi.  But  Aben  Ezra,  who  states 
 the  above  opinion,  admits,  with  most  other  commentators,  that  iil'D  is  more  likely  a 
 verb  in  the  infinitive  mood,  literally,  he  had  just  come  from  coming,  (or  entering 
 the  place  near)  the  well  Lachai-roi,  i.  e.  in  plain  language,  he  had  just  returned,  and 
 was  on  his  road  homeward.  The  disposition  of  the  tonic  accents  and  the  rendering 
 of  the  Targwns,  also  prove  it  to  be  a  verb,  and  not  a  noun.  3J3n  p5<2  itJ^V  Xini 
 For  he  dwelt  in  the  south  country,  i.  e.  the  southern  part  of  Palestine. 
 
 63.  miJ'S  niEJ*'?  pnV  KV'I  YHschak  went  out  to  meditate  in  the  field.  The 
 term  T\\^h>  here  used,  has  generally  been  derived  from  the  root  ni5i'  meditation 
 or  prayer,  as  in  1  Sam.  i.  16.  Ps.  Iv.  3.,  cii.  1.,  and  in  various  other  parts  of  scripture. 
 Thus  the  Talmud,  which  infers  from  our  text,  that  Isaac  instituted  the  afternoon 
 prayer;  (HH^tD  n'psn)  the  ancient  Medrashim  and  Targums,  who  render  here, 
 s'ppni  nS^V^  to  pray  in  the  field  ;  as  also  nearly  all  our  ancient  and  modern  com- 
 mentators, appear  to  have  understood  this  phrase.  Aben  Ezra,  Rashbam,  and  Chiz- 
 kunee,  understand  it,  however,  differently  ;  the  former,  deriving  HIK'?  from  TV^ 
 shrub,  (compare  supra  ii.  5.  xxi.  1.5.)  explains,  that  Isaac  went  out  to  walk  among 
 the  shrubs,  to  enjoy  the  cool  of  the  evening  in  their  then  lengthened  shade,  "  because 
 he  resided  in  the  sultry  south  country."  Rashbam,  also  deriving  it  from  TV"^ 
 explains,  that  he  went  to  superintend  his  labourers  in  the  field,  and  the  planting  of 
 shrubs  and  trees.  ChizJcunee  adds,  that  he  went  to  speak  (HIK'?)  with  some  one  ; 
 and  Mendelssohn  also  renders  like  Aben  Ezra.  We  have,  however,  considered  it 
 our  duty  to  adhere  to  the  received  interpretation,  although  that  of  Aben  Ezra  has 
 much  plausibility  in  its  favor  to  recommend  it. 
 
 64.  ^DJn  'pyJS  ^ISni  she  alighted  from  off  the  camel,  i.  e.  she  lowered  or  in- 
 clined herself  sideways,  as  if  dismounting  from  the  camel,  without  however  touch- 
 ing the  ground.  {Onkelos,  Rashi,  and  Nachmanides.)  The  same  phrase  occurs  in 
 2nd  Kings  v.  21.,  where  "pSJ  is  explained,  that  Naaman  bowed  or  inclined  himself  in 
 his  chariot  towards  Gehazi.  Nachmanides  considers  hv^  from  off,  as  7V  on,  viz. 
 that  she  stooped  down  on  the  camel  as  a  mark  of  modesty  and  respect.     Others 
 
132  GENESIS    XXV. 
 
 Ch.  XXV.  1.  Abraham  again  took  a  wdfe,  whose  name  icas 
 Keturah. 
 
 2.  She  bare  him  Zimran,  Yokshau,  Medan,  Midyan,  Yishbak 
 and  Shuach. 
 
 3.  Yokshan  begat  Sheba  and  Dedan.  The  sons  of  Dcdan  were 
 Ashurim,  Letushim  and  Leummim. 
 
 4.  And  the  sons  of  Midyan ;  Ephah,  Epher,  Chanoch,  Abidang 
 and  Eldaah.     All  these  were  the  offspring  of  Keturah. 
 
 5.  Abraham  gave  all  that  was  his  unto  Yitschak. 
 
 6.  But  unto  the  sons  of  the  concubines  which  Abraham  had, 
 Abraham  gave  presents,  and  sent  them  away,  while  he  yet  lived, 
 from  Yitschak  his  son,  eastward,  unto  the  east-country. 
 
 7.  And  these  are  the  days  of  the  years  of  Abraham's  life  wliich 
 he  lived,  one  hundred  and  seventy-five  years. 
 
 8.  Then  Abraham  expired,  and  died  in  a  good  old  age,  an  old 
 man,  and  iv^  of  years  ;  and  was  gathered  to  his  people. 
 
 seven  years  aftertliis  event,  so  that  liis  sons  couldliave  been  old  enough  to  form  separate 
 establishments  ;  nor  is  there  anything  preternatural  in  men  begetting  children  even 
 in  the  last  stage  of  life;  and  the  event  stated,  supra  xvii.  19.  xviii.  ]4.  &  xxi.  2., 
 ■was  miraculous,  in  respect  to  Sarah  only. 
 
 2.  JK'p''  pOT  Zimran,  Yokshan,  %c.     See  notes  at  the  end  of  the  Section. 
 
 6.  niJnO  Dm2K  |n3  Abraham  gave  pi-esents.  Probably  cattle  and  other  valu- 
 ables, that  they  might  form  separate  establishments  where  they  should  not  interfere 
 ■with  Isaac.  He  very  ■wisely,  as  Sphorno  observes,  did  this  in  his  lifetime,  and 
 ■would  not  trust  to  written  wills  or  directions,  of  ■which  he  could  not  be  certain  that 
 they  would  be  obeyed  according  to  his  intentions ;  and  ■«'hioh  moreover,  might  have 
 given  rise  to  jealousy,  disagreement,  and  contention,  among  his  sons.  In  similar 
 cases,  it  is  often  prudent  for  men  to  act  like  Abraham,  and  make  their  own  hands 
 their  executors.  It  is  yet  customary  among  the  Bedoween  Arabs,  and  other  Nomade 
 tribes,  that  sons  form  separate  establishments  as  soon  as  possible,  their  fathers 
 giving  them  some  property  according  to  their  means,  to  enable  them  to  remove  to  a 
 distance.  DTp  ^'"IK  ?N  HDlp  Easticard,  unto  the  east  cou7itry,  to  tlie  east  of 
 Palestine.  He  sent  them  to  settle  in  Arabia  and  in  the  southern  parts  of  Mesopotamia. 
 A  small  tribe  of  Arabs,  generally  located  near  Bassorah,  yet  exists,  who  are  still 
 called  B'ni  Keturah,  children  or  sons  of  Keturah. 
 
 8.  yi2''1  Then  Abraham  expired.  Rashi  observes  from  the  Talmud,  {end  of 
 Chap.  I.  of  Baba  Bathrah,)  that  the  expression  yi3  is  applied  to  the  death  of  the 
 righteous  only.  We  find  it  indeed  used  here  and  in  the  relation  of  the  decease  of 
 Isaac,  Jacob,  and  Aaron.  Supra  xxv.  29.  xlix.  33.,  Num.  xx.  29.  And  Kimchi 
 explains  it  to  imply  that  the  death  of  these  pious  persons  was  painless,  and  without 
 having  been  preceded  by  prolonged  illness  or  sufl'ering.  But  many  texts  where  the 
 same  expression  is  applied  to  the  death  of  the  wicked,  {supra  vi.  17.  vii.  21.,  Num. 
 VOL.    I.  2    II 
 
d^^dS^  ni)m  vn  pi  ^ii!)  n^-nssi  ^sn^-riiS*  i^'  \ii;D')  3 
 
 *■  ■  •*'  "      3     T      I    T     :     J'  :         I  AT    :  v   :  v.t    :  •.•  -  t      Ijt  |:  t; 
 
 n^x-^:|)  n^i^^h^]  V7^^}  i^^)  ^sj^j  ng^j;  tH^  '^^^  ^    *  d'^n*^^ 
 
 PD^'  ^5^0  23nW;,l  n:m  onnn^  [n^  Dninj^'p  n^{^  h'mh's^ri 
 ^;.rt"^,;j?r  ^p^^  nW*\  7  :  Dnp  n.|!^-Si^  ™np  -n  ^^ni^s  b? 
 j;u-'"i  8    :  D^J2J^  ^»ni  niSi'  D^yn^i  n:i£j'  n^^;b  ^n--^si^^5  Dn^nj< 
 
 "^  " :  ■  "  1-  T  J-  T    :        VT  T  I-  :   •     :       :)T  T  j-    :       at  v    -;         vt    t  :    - 
 
 !)i5p*l  9    :  vey-^K  ^m')  ^2t]  ]px  nniD  nn^b^5  Qpl^i^  n;^*i 
 
 cause,  not  having  seen  her  until  she  stood  unveiled  in  his  tent  as  his  wedded  spouse, 
 he  was  pleased  with  her  appearance  and  manners.  ION  '•"iriN  pHV  dn^)  Then 
 Yitschak  was  consoled  after  his  mother's  death.  This  is  mentioned  to  prove  Isaac's 
 filial  affection.  For  although  Sarah  had  died  three  years  before  this  event,  he  was 
 not  fully  consoled  until  then. 
 
 Ch.  XXV.  1.  V'SI  Dm3N  flDVI  Abraham  again  took  a  wife.  The  marriage 
 of  Isaac  and  his  settlement  at  Beer  Lachai-roi,  apart  from  Abraham,  seemed  to  have 
 rendered  it  expedient  to  the  latter,  to  take  a  wife  or  concubine  as  a  companion,  and 
 nurse  to  him  in  his  old  age.  It  must  be  observed,  (against  Nachmanides)  that  in 
 1  Chron.  i.  32.,  Keturah  is  expressly  styled  DiTlSN  CJT'^Q  the  cowcMftiwe  of  Abraham, 
 which  harmonises  with  verse  6.  That  the  word  7W\f.  does  not  always  strictly 
 signify  wife,  appears  supra  xvi.  3.,  where  Hagar  the  undoubted  concubine  of  Abra- 
 ham is  also  thus  styled,  HtJ'sS  l"?  T\^*\f.  Dinx"?  nmS  |nni  Compare  Judges  xix.  1. 
 &  27.  Probably,  such  a  concubine  was  considered  as  a  wife,  although  subordinate 
 to  the  first  or  principal  wife,  whose  offspring  alone  were  considered  the  lawful  heirs 
 of  their  father.  The  Talmud  Tr.  Sanhedrin,  folio  21,  distinguishes  HK'N  tvife, 
 from  LJ'JpS  concubine,  by  the  former  having  been  married  by  means  of  a  legal  con- 
 tract and  marriage  ceremony,  [pti'lTpl  niiriD]  which  were  dispensed  with  in  the 
 case  of  concubines.  mitOp  T\'0'^\  Whose  name  was  Keturah.  Rashi,  after  the 
 Medrash,  supposes  that  Keturah  was  identical  with  Hagar,  but  Aben  Ezra,  and 
 nearly  all  other  commentators,  reject  this  strange  assertion,  which,  as  Aben  Ezra 
 well  observes,  is  contradicted  by  the  text,  infra  verse  G.,  where  it  is  said  that  Abra- 
 ham gave  presents  to  the  sons  of  his  D"'tJ'3?Q  concubines,  in  the  plural  number,  viz. 
 Hagar  and  Keturah.  See  our  note,  supra  xxi.  14.  This  Keturah  was  probably  a 
 Canaanite,  for  it  was  unnecessary  that  Abraham  should  send  or  go  to  Mesopotamia 
 for  himself  as  he  did  for  his  son,  because  the  promises  of  the  covenant  were  restricted 
 to  the  posterity  of  Isaac,  only.  Supra  xxi.  12.  The  supposition  of  some,  that  this 
 marriage  or  connection  must  have  taken  place  in  Sarah's  lifetime  is  without  the 
 least  foundation.     It  must  be  remembered,  that  Abraham  lived  more  than  thirty 
 
133  GENESIS    XXV. 
 
 9.  And  his  sons  Yitschak  and  Yishmacd  buried  him  in  the  cave 
 of  Machi^clah,  in  the  fiekl  of  Ephron  the  son  of  Tsochar  the  Chittite, 
 which  is  before  INIamre ; 
 
 10.  The  field  which  Abraham  had  purchased  of  the  sons  of 
 Cheth :  there  was  Abraham  buried,  and  Sarah  his  wife, 
 
 11.  After  the  death  of  Abraham  God  blessed  his  son  Yitschak: 
 and  Yitschak  dwelt  near  the  well  Lachai-roi. 
 
 12.  Now  these  arc  the  descendants  of  Yishmael,  Abraham's  son, 
 whom  Hagar  the  Egyptian,  Sarah's  bondwoman,  bare  unto  Abraham. 
 
 13.  And  these  are  the  names  of  the  sons  of  Yishmael,  according 
 to  their  names,  and  their  genealogies  :  The  first-born  of  Yishmael 
 was  Nebayoth,  then  Kedar,  Abdeel,  and  Mibsam. 
 
 14.  Mishmang,  Dumah,  and  Massah. 
 
 15.  Chadad,  and  Temah,  Yetur,  Naphish,  and  Kedmah. 
 
 16.  These  are  the  sons  of  Yishmael,  and  these  are  their  names, 
 according  to  their  villages  and  strong-holds ;  twelve  princes  to 
 their  nations. 
 
 17.  And  these  are  the  years  of  the  life  of  Yishmael,  one  hun- 
 dred and  thirty-seven  years  :  then  he  expired  and  died,  and  was 
 gathered  unto  his  people. 
 
 18.  And  they  dwelt  from  Chavilah  unto  Shur,  that  is  before 
 Mitsrayim,  as  thou  goest  toward  Asliur  :  thus  he  dwelt  in  the 
 presence  of  all  his  brethren. 
 
 ArHTARAii.     Kings  I.  cli.  ]. — v.  32. 
 
 12.  7Xyto5^'^  nn?in  Tv?^\  now  these  (ire  the  descendants  of  Yishmael.  His 
 genealogy  and  death  are  here  mentioned  in  a  few  words,  in  order  to  conclude  his 
 history  and  to  commence  in  detail,  that  of  Isaac,  the  principal  branch,  on  ■whom  the 
 promise  was  to  be  confirmed.  Therefore,  the  text  adds,  that  Ishmael  (although  a 
 son  of  Abraham)  was  one  whom  Hagar,  Sarah's  bondwoman,  bare  unto  Abraham. 
 Ishmael  did  not  die  until  Jacob  and  Esau  were  sixty -three  years  old. 
 
 15.  Dni"l''LD21  DiT'lVn^  Their  villages  and  strongholds,  \iz.  the  villages  or  open 
 places,  without  walls,  comp.  Lev.  xxv.  31.,*  formed  by  the  tents  of  these  Nomadic 
 races.  Onkelos  also  renders  DiT'l^Ti^  by  jliTTI^'Q^  in  their  open  places.  Dnn^LHI 
 and  strongholds,  to  protect  them  against  sudden  attack.  Some  think  that  this  term 
 alludes  to  the  tent  of  the  chief  or  principal  Emir  of  the  tribe,  wliich  stands  con- 
 spicuously in  the  middle  of  the  others.  DX''ti'J  princes,  Heads  of  families,  which 
 subsequently  became  nations. 
 
 18.  DnVO  "'33  bv  Before  Mitsrayitn,  i.  e.  opposite,  or  near  to  Egypt.  ""32  7)3 
 VnX  ?3    In  the  jjresence  of  all  his  brethren,  i.  e.  near,  and  contiguous  to  them,  the 
 
-||  ni3j^  r^ip'h^  ^,^^?^n  r\tij;o-':)i<  vis  ^^{J;^)b^^l  pm\  ini< 
 
 3"  •    '  ST  T  T :  IT  V     -:  /.T    T   :    -      I  v  ^■•t    :     •  ^  :     i  v  ^•-  : 
 
 !)i)|^*5 18  :  v^j;-^x  p)Di^n.  n^h.  j;");i*l  ^'^p  VW.  ^^P  t^'phm 
 ^jr-^j;  n^'!\m  n^xs  Qn:^^  ^:s-^y  hstn*  nisj^-iy  r6')nt2 
 
 xvii.  27.  28.  xx.  3.,  Josh.  xxii.  20.  et  al.)  render  it  plain,  that  nyiJ  is  nearly  syno- 
 nimous  with  njT'D  and  appears  to  apply  more  particularly  to  the  moment  of  separa- 
 tion of  the  immortal  from  the  material  part,  the  yielding  up  of  the  last  breath,  or 
 expiring.  The  term  nyiJ  seems  however,  to  be  more  frequently  used  where  the 
 death  had  either  been  easy,  or  sudden  and  violent,  as  may  be  collected  from  the 
 texts  quoted.  Compare  also,  Aben  Ezra's  commentary  on  our  text.  VOy  ?N  flDX''1 
 And  was  gathered  to  his  people,  i.  e.  to  those  who  were  like  him,  piuus  and  vir- 
 tuous. {Sphorno.)  It  must  be  observed,  that  as  the  scripture  after  recording  the 
 birth  of  his  children  by  Keturah,  had  nothing  further  remarkable  to  mention  re- 
 specting Abraham,  it  closes  his  history  by  the  narrative  of  his  death  and  burial, 
 although  he  was  still  alive  when  some  of  the  events  hereafter  recorded  took  place. 
 For  Abraham  was  one  hundred  years  old  when  Isaac  was  born,  {supra  xxi.  5.)  and 
 as  the  latter  was  sixty  years  old  when  his  two  sons  were  born,  infra  v.  26.,  it 
 follows  that  Abraham  did  not  die  until  his  grandsons  Jacob  and  Esau,  were  full 
 fifteen  years  old. 
 
 9.  Vn  "pXyOE^n  pn^*"  "inX  nnp''1  And  Ms  sons  ntschak  atid  Yishmael  buried 
 him.  The  Medrash  infers  hence,  that  Ishmael  became  penitent,  and  cordially  joined 
 his  brother  Isaac,  in  this  mournful  rite,  and  in  paying  the  last  duty  to  their  parent. 
 
 10.  1^k^>X  ^"IE^'1  DmaX  "I3p  TM2^  There  Abraham,  and  Sarah  his  wife,  were 
 buried.  To  them,  the  words  of  David  in  his  lament  for  Saul  and  Jonathan,  may  be 
 well  applied.  "  They  were  lovely  and  pleasant  in  their  lives,  and  in  their  deaths 
 they  were  not  separated."     (2nd  Sam.  i.  23.) 
 
135  SUPPLEMENTARY    NOTES, 
 
 reaches  a  third,  which  contains  six  sepulchres :  that  of  Abraham,  Isaac  and  Jacob, 
 and  of  Sarah,  Ribcah  and  Leah,  opposite  to  each  other.  All  these  bear  engraved 
 inscriptions.  Thus  upon  that  of  Abraham ;  "  This  is  the  sepulchre  of  our  father 
 Abraham,  upon  whom  be  peace,"  is  inscribed.  The  same  upon  that  of  Isaac,  and 
 upon  all  the  other  sepulchres.  A  lamp  burns  both  day  and  night  in  this  cave,  and 
 upon  '  the  sepulchres.  And  there  are  casks  filled  with  the  bones  of  departed  Israel- 
 ites, it  having  been  the  custom  of  the  house  of  Israel  to  bring  thither  the  bones  of 
 their  deceased  ancestors,  to  deposit  them  there,  until  this  day." 
 
 Thus  far  Benjamin,  who  is  corroborated  by  most  ancient  and  m.odcrn  travellers ; 
 and  by  the  description  Mahometans  give  of  this  cave.  A  Spaniard,  however,  who 
 passed  as  a  Mussulman,  under  the  name  of  Ali  Bey,  has  given  an  account,  in 
 ■which  the  tombs  are  described  as  being  on  the  level  of  the  floor  of  the  mosque ;  each 
 tomb  being  in  a  separate  room  or  crypt.  These  rooms  have  their  entrances  guarded 
 by  iron  gates,  and  wooden  doors  plated  with  silver,  with  bolts  and  padlocks  of  the 
 same  metal.  "  All  the  sepulchres  of  the  patriarchs  are  covered  with  rich  carpets  of 
 green  silk,  magnificently  embroidered  with  gold.  Those  of  their  wives  are  red, 
 embroidered  in  like  manner.  The  Sultans  of  Constantinople  furnish  these  carpets, 
 which  are  renewed  from  time  to  time.  I  counted  nine,  one  over  the  other,  upon  the 
 sepulchre  of  Abraham.  The  rooms  also  which  contain  the  tombs,  are  covered  with 
 rich  carpets."-  As  this  description  is  so  completely  at  variance  with  the  accounts  of 
 travellers,  and  with  that  given  by  the  Mahometans,  and  as  this  autlior  has  in  de- 
 scribing other  parts  of  this  mosque,  made  statements  which  have  been  deemed  inac- 
 curate or  highly  improbable,  (See  Robinson,  Travels,  §c.  Vol.  ii.  p.  438,)  considerable 
 doubts  have  been  entertained  of  the  truth  and  correctness  of  his  narrative.  Still, 
 as  it  was  impossible  to  contradict  by  direct  evidence,  (no  European  being  admitted 
 within  the  mosque,)  the  circumstantial  and  detailed  account  of  one  who  stated 
 himself  to  have  been  an  eye-witness;  it  was  supposed,  that  the  Turks  have  put 
 these  monuments  on  the  level  of  the  fioor,  immediately  over  the  supposed  resting- 
 places  of  the  patriarchs  in  the  cave  imderneath,  and  that  instead  of  conducting 
 ordinary  visitors  into  the  crypt  below,  these  tombs  above  ground  are  shewn  them. 
 We  are  now,  however,  able  to  state,  that  the  whole  account  of  this  Ali  Bey  is  a 
 pure  fiction.  For  in  1838,  Sir  Moses  and  Lady  Montefiore,  accompanied  by  Dr. 
 Loewe,^  were,  as  a  mark  of  special  and  extraordmary  distinction,  admitted  into 
 the  interior  of  the  mosque  ;  and  in  the  description  with  which  they  kindly  fiivored 
 the  author  of  this  note,  they  stated  distinctly  that  they  saw  no  separate  rooms  with 
 
 '  Heb.  ni~12pn  ?]!  Probably  over  the  sepulchres.  As  appears  from  the  next 
 ancient  account  given  by  John  Sanderson,  who  was  near  the  cave  in  1601,  but  who 
 was  not  permitted  to  enter  it,  he  says,  "  At  a  square  hole  through  a  thick  wall,  they 
 may  discern  a  little  light  of  a  lamp.  The  lewes  do  their  ceremonies  of  prayer  there 
 without.  The  Moores  and  Turkes  arc  permitted  to  have  a  little  more  light,  which 
 is  at  the  top,  where  they  let  down  the  oylc  for  the  lampe ;  the  lampc  is  a  very  great 
 one,  continually  burning." 
 
 2  Ali  Bey,  Travels,  &c.,  vol.  ii.  p.  233. 
 
 '  That  gentleman,  in  the  account  of  his  first  visit  to  Chebron,  printed  in  the 
 Allgemeine  Zeitung  dcs  Judenihums  for  1839,  p.  272,  mentions  that  to  the  left  of 
 the  first  entrance  to  the  mosque,  the  tomb  of  the  celebrated  tiacluaanides  is  situated. 
 
SUPPLEMENTARY    NOTES.  134 
 
 term  ^Q3  he  dwelt,  is  also  used  in  this  sense,  Judges  vii.  12.  {RasU  and  Aben  Ezra.) 
 The  Medrash  infers  from  the  expression  ^23  which  in  its  primary  acceptation  signi- 
 fies to  fall;  that  Ishmael  succumbed  and  could  not  maintain  himself  after  Abraham's 
 death.  We  have  already  observed,  (supra  xxiv.  64.  note)  that  the  verb  7Q3  has  many 
 significations.  The  literal  sense  is,  as  we  have  given  it,  which  is  confirmed  by  the 
 rendering  of  Onkelos  NIB'  he  dwelt,  and  by  the  Septuagint  KarLOKTjae.  Compare 
 also  supra  xvi.  12.  and  our  note. 
 
 END  OF  SECTION     r\1^   ^^H 
 
 SUPPLEMENTARY     NOTES. 
 
 Ch.  XXIII.  9.  n'?D30n  nnyD  T/«e  c«t)e  o/ Mac^^je^aA.  Reserving  for  a  future 
 opportunity  a  description  of  the  sepulchral  caves  so  frequently  met  with  in  many 
 eastern  countries,  we  shall  confine  our  observations  to  that  mentioned  in  our  text. 
 Its  name  h'pMD  Machpelah,  h-om  VqS  rfowftZe,  leads  us  to  infer  that  it  was  spacious, 
 and  divided  into  separate  chambers,  so  as  to  be  capable  of  receiving  several  dead 
 bodies,  and  to  serve  as  a  family  vault  to  Abraham  and  to  his  immediate  descendants. 
 We  are  not  aware  that  any  account  of  this  cave  exists,  prior  to  that  given  by  Ben- 
 jamin of  Tudcla,  who  visited  it  about  1160,  or  680  years  ago.  His  detailed  descrip- 
 tion, has  of  late  years  been  confirmed  in  many  important  points.  We  shall,  there- 
 fore, quote  it  as  translated  from  the  original  Hebrew,  especially  as  since  his  time, 
 access  to  this  cave  or  even  to  the  mosque  built  over  it,  has  been  zealously  denied 
 by  the  Mahometans  to  any  but  those  of  their  own  creed.  And  it  is  only  of  late 
 years,  that  two  or  three  Europeans  of  undoubted  veracity,  have  obtained  access  to 
 the  interior  of  the  mosque  ;  and  their  description,  as  far  as  it  goes,  tends  to  confirm 
 Benjamin's  account.  He  says,  (p.  40  of  Asher's  edition,)  "  From  thence  (Beth- 
 lechem)  it  is  six  Parasangs  to  Chebron.  That  ancient  city  was  situated  on  the 
 hill,  and  is  now  ruined.  The  modern  town  stands  in  the  valley,  in  the  field  of 
 Machpelah.  Here  is  the  large  high  place,  or  temple  {rhS'S^  HOn)  called  St.  Abra- 
 ham ;'  this,  however,  was  a  Jewish  synagogue  during  the  time  of  the  Mahometans. 
 The  Gentiles  have  erected  six  sepulchres  in  this  place,  which  they  pretend  to  be 
 those  of  Abraham  and  Sarah,  Isaac  and  Rebecca,  and  of  Jacob  and  Leah,  the 
 pilgrims,^  are  told  that  these  are  the  sepulchres  of  the  Patriarchs,  and  money  is 
 there  spent.  But  if  any  Jew  come,  who  gives  an  additional  iee  to  the  keepers  of 
 the  cave,  an  iron  door  is  opened,  which  dates  from  the  time  of  our  ancestors  who 
 rest  in  peace,  and  with  a  burning  candle  in  his  hands,  the  visitor  descends  into  the 
 first  cave  which  is  empty,  he  traverses  a  second  in  the  same  state,  and  at  last 
 
 '  The  church  here  alluded  to  is  generally  supposed  to  have  been  built  by  the 
 empress  Helena,  mother  of  Constantine ;  afterwards  it  was  converted  by  the  Ma- 
 hometans into  a  mosque. 
 
 2  D''i?in.  The  Ferrara  edition,  (printed  A.M.  5316—1556)  reads  apparently 
 more  correctly  D''3'?inn  travellers.  Of  this  edition,  the  most  correct  of  any  of  the 
 old  editions  of  Benjamin's  travels,  only  one  copy  is  known  to  be  extant.  It  is  at 
 Oxford,  in  the  Oppenheim  division  of  the  Bodleian  Library. 
 
137  GEOGRAPHICAL    NOTES. 
 
 of  Hezekiah,  Mesopotamia  was  subjected  by  the  Assyrians  under  Sennacherib, 
 (2  Kings,  xix.  12,  13).  Afterwards  it  shared  the  fate  of  the  Chaldean,  Persian  and 
 Macedonian  empires,  with  which  it  became  connected.  After  Alexander's  death, 
 it  was  incorporated  with  tlie  Syrian  empire  of  the  Scleucidae,  and  was  subsequently 
 united  in  the  reign  of  Trajan  with  that  of  the  Romans. 
 
 Cii.  XXV.  1 — 4.  The  Descendants  of  Abraham  ly  Keturah.  Little  is  known 
 about  most  of  the  tribes  who  derive  their  origin  from  these  sons  of  Abraham.  Zim- 
 ran  is  supposed  to  have  given  his  name  to  the  tribe  Zahram,  which  Ptolemy 
 mentions  as  located  between  Mecca  and  Medina.  Medan,  is  considered  by  Von 
 Bohlen  to  have  become  a  branch  of  the  Midianites.  From  Shuach  the  Sauchites, 
 a  nation  mentioned  by  Steplianns  Byzantinus,  are  supposed  to  be  descended.  "We 
 find  Biklad,  one  of  the  friends  of  Job,  called  a  Shuchite,  Job  ii.  11.  Of  Midian, 
 which  is  most  often  named  in  Scripture,  we  shall  have  occasion  to  speak  hereafter. 
 From  Sheha,  the  Sabseans,  a  tribe  residing  near  the  land  of  Uz,  who  robbed  Job 
 of  his  cattle  (Job  i.  14,  15),  are  said  to  be  descended.  {Wells.')  But  according  to 
 Rosenmiiller  {Bibl.  Geogr.  vol.  iii.  p.  174),  Sheba  son  of  Yoktan  (Gen.  x.  7)  was 
 their  ancestor.  Dedan  gave  his  name  to  a  Nomadic  race  of  Arabs  (Isaiah  xxi.  13; 
 Jer.  XXV.  23,  24,  xlix.  8,  and  Ezek.  xxxviii.  13),  where  he  is  also  mentioned  in 
 conjunction  with  Sheba.  It  appears  that  they  dwelt  near  each  other.  The 
 descendants  of  Dedan,  Ashnrhn,  Letitshim,  and  Leuniim,  are  no  doubt,  agreeable 
 to  Aben  Ezra's  and  Rashi's  Commentaries,  and  the  ancient  translations,  the  proper 
 names  of  men,  the  progenitors  of  those  tribes  or  nations.  Although  the  Targums 
 have,  from  the  circumstance  of  the  plural  D~  ,  which  never  occurs  in  Nomina  pro- 
 pria, inferred,  that  they  are  appellative  nouns  ;  still,  \he  Medrash  in  Bereshit  Rahbah 
 observes,  ad  lit.  "  Although  we  render  this  text  [appellatively]  '  traders,  merchants, 
 and  heads  of  7iations,'  they  are  proper  names  of  nations."  The  Jerusalem  Targum 
 renders  D''^1t37  by  pjJOIN  artisans.  Epha  is  mentioned  in  Isaiah  Ix.  6,  in  conjunc- 
 tion with  Midian,  and  celebrated  for  the  excellency  of  their  camels  and  dromedaries. 
 "  It  is  related  of  Ophren  "  {Epher),  says  Josephus,  (Antiq.  B.  1 .  xv.  §  1.)  "  that  he 
 made  Avar  against  Libya  and  took  it,  and  that  his  grandchildren,  when  they  inhabited 
 it  called  it  from  his  name,  Africa."  Nothing  is  known  of  the  other  sons  of  Keturah. 
 
 The  Descendants  of  Yishmael.  v.  12 — 18,  v.  13.  nV33  Nebayot.  From  him  the 
 Nabathcans,  a  nation  in  Arabia  Petreea,  mentioned  by  Greek  and  Roman  authors, 
 are  descended.  "Tip  Kedar,  a  nation  of  Arabian  Nomades,  is  often  mentioned  by 
 the  Prophets  and  ancient  authors  (Isaiah  xxi.  16,  17,  xlii.  11;  Jer.  xlix.  28,  29; 
 Ezek.  xxvii.  21 ;  Psalm  cxx.  5  et  al.),  from  which  texts  it  appears  that  they  pos- 
 sessed numerous  herds,  and  were  famous  as  expert  archers.  Having  become  one  of 
 the  most  powerful  tribes,  their  name  was  often  applied  to  designate  the  Arab 
 nation  in  general.  Thus  the  Targums  often  render  Kedar  by  2")])  or  ""Nliy  Arabs, 
 and  in  Rabbinical  literature,  the  Arabic  language  is  called  "lip  JIC?  and  the 
 Arabians  "I'lp  ''33.  We  know  not  what  tribes  arc  descended  from  Adbeel,  Mibsa7n, 
 Mishmang,  Massah,  and  Chadad.  Dumah,  concerning  whom  Isaiah  uttered  a  short 
 prophecy  (xxi.  11,  12),"^is  said  to  have  given  his  name  to  a  place  on  the  border 
 of  Arabia  and  Syria  yet  called  Dumah  Al  shandel,  or  "  the  stony  Dumah,"  as 
 situated  in  a  rocky  district.  Tehama  in  Arabia,  is  supposed  to  have  received  its 
 name  from  Tema,  who  is  also  mentioned  as  a  nation  or  tribe  by  Job  vi.  19;   Is.  xxi. 
 
GEOGKAPHICAL    NOTES. 
 
 136 
 
 silver  covered  doors,  or  any  of  the  other  remarkable  objects  said  by  Ali  Bey,  in  his 
 above  quoted  description,  to  be  situated  on  the  level  of  the  floor  of  the  mosque;  but 
 on  the  contrary,  they  "were  shewn  the  ancient  iron  door  mentioned  by  Benjamin, 
 leading  to  the  cave  below,  to  which  even  Moslems  are  but  seldom  admitted. 
 
 GEOGRAPHICAL  NOTES. 
 
 Cii.  XXIV.  10.  n''~\r\':  mX  Aram,  (or  Syria)  between  the  two  rivers, 
 (Me a oTroTUf.ua?)  was  the  ancient  name  of  a  district  situated  between  the  Euphrates 
 and  Tigris,  bounded  to  the  north  by  Mount  Masius,  a  branch  of  Mount  Taurus,  and 
 on  the  south,  by  the  canals  which  connected  the  Euphrates  and  Tigris.  The  name 
 of  Mesopotamia,  which  was  never  employed  to  designate  any  political  division,  did 
 not  come  into  use  till  after  the  time  of  the  Macedonian  conquest  of  Asia.  It  was 
 generally  comprehended  under  the  general  name  of  Syria.  The  Arabs  call  it  at 
 present  Al  Jezirah,  i.  e.  the  island. 
 
 The  northern  part,  watered  by  the  Chahorras  and  Mygdonius  is  fertile,  and  cele- 
 brated even  at  this  day  for  its  fine  meadows,  and  the  herds  of  cattle  they  feed. 
 The  southern  part,  however,  is  flat  and  desert. 
 
 The  principal  towns  to  the  east  of  the  river  Chaborras,  (Tlin)  which  divides  the 
 northern  part  of  Mesopotamia  into  two  parts,  were  : — 
 
 (a)  Nisibis  (J^3''VJ)  on  the  river  Mygdonius,  supposed  to  be  the  Tsobah  (nillV) 
 mentioned  1  Sam.  xiv.  4,  2  Sam.  viii.  3,  was  a  strongly  fortified  town. 
 
 (fe)  Dara,  another  fortified  town,  also  called  Anastasiopolis  (Procop.  Pers.  i.  10), 
 was  situated  to  the  north  of  Nisibis.  According  to  Niebuhr,  considerable  ruins, 
 both  of  Nisibis  and  Daras,  are  yet  existing.  The  towns  to  the  west  of  the  Chaborras 
 are : — 
 
 (c)  Edessa,  now  called  Or/a,  the  "jlX  of  scripture,  (see  our  note  h,  p.  57)  and 
 the  Targums  of  Jerusalem  and  Jonathan,  who  render  TIX  by  DTH,  is  yet  a  large 
 town,  three  miles  in  circumference,  containing  upwards  of  40,000  inhabitants.  At 
 the  distance  of  two  days  journey,  according  to  Niebuhr,  south-east  of  Orfa,  was  the 
 ancient  town  of; — 
 
 {d)  Charran,  (pPl)  or  Charrse.  In  the  time  of  Hezckiah,  Charran  was  con- 
 quered by  the  Assyrians ;  and  Ezekiel  mentions  it  as  a  place  of  commercial  im- 
 portance. (2  Kings,  xix.  12,  Is.  xxxvii.  12,  Ezek.  xxvii.  23.)  Charraj  is  memorable 
 in  Roman  history  for  the  defeat  of  Crassus  by  the  Parthians.  (See  Dion  Cassius, 
 xl.  25.) 
 
 (e)  Circesium,  or  Kerkesiah,  Ji'''D3"l3  situated  on  an  island,  near  the  confluence 
 of  the  Euphrates  and  Chaborras,  was  also  a  fortified  town.  It  was  the  scene  of 
 much  warfare  between  the  Assyrians,  the  King  of  Babylon,  and  Necho,  king  of 
 Egypt.  Is.  X.  9,  Jer.  xlvi.  2,  2  Chron.  xxxv.  20.  In  the  last  quoted  text,  the 
 Medrash,  (on  Lam.  i.  18),  renders  ::'''n3"l3  by  I^DpIp  Kirkasion. 
 
 With  respect  to  the  general  history  of  Mesopotamia,  we  find  that  Cushan  Risha- 
 taim,  a  king  or  chief  of  that  country,  held  the  Israelites  in  subjection  for  eight  years 
 until  they  were  delivered  by  Othniel  ben  Kcnaz.   (Judges  iii.  8.  9,  10.)    In  the  time 
 
138  GENESIS    XXV. 
 
 sons  of  the  concubines  :  for  though  Yishmacl  is  also  styled  the  son  of  Abraham,  the 
 text  takes  care  to  add  lohom  Hagar  the  Egyptian,  Sarah's  handmaid,  hare  to  Abra- 
 ham. iS\i^ra.\exse  12.)  pn^"- nS*  T''?in  DmnN  Abraham  begat  ntschak.  These 
 ■words,  which  appear  superfluous,  after  Isaac  has  already  in  the  same  verse  been 
 designated  as  the  Son  of  Abraham,  have  given  much  trouble  to  commentators. 
 The  Medrash  adopted  by  Rashi  says  Isaac  in  his  person  strikingly  resembled 
 Abraham,  so  that  wlioever  knew  Abraham  and  saw  Isaac  at  once  exclaimed, 
 ''Abraham  is  his  father :"  and  that  this  remarkable  resemblance  vindicated  the  legi- 
 timacy of  Isaac's  birth  against  the  scoff"ers  of  that  age,  who  imputed  the  paternity 
 to  Abimelech  king  of  Gerar.  (Vide  supra  xx.  1—18.)  Abarbanelis  of  opinion  these 
 words  are  used  to  express  the  similarity  between  the  principal  events  of  Isaac's 
 life  and  the  adventures  of  Abraham.  That  Isaac  married  a  near  relation,  as 
 Abraham  had  done  ;  that  his  wife  was  barren,  as  was  Sarah ;  that  his  first-born 
 Esau,  like  Abraham's  first-born  Yishmacl,  was  not  the  heir  of  the  promise  and  co- 
 venant ;  that  Isaac,  like  Abraham,  was  by  famine  driven  to  seek  shelter  in  Gerar, 
 &c. ;  all  of  which  according  to  this  commentator  are  indicated  by  the  words  Abra- 
 ham  begat  Yitschak.  "  The  word  Tipin  indicates  that  Isaac  was  brought  up  and 
 educated  by  Abraham  himself.  (Compare  infra  1.23.  fjDV  ""Din  ?y  )17'' were  brought 
 tip  on  the  knees  of  Jose j)h.  And  this  fact  is  mentioned  to  distinguish  Isaac  from 
 the  sons  of  the  concubines  whom  '  Abraham  sent  away'  (infra  verse  6.)  and  did  not 
 himself  bring  up."  {Aben  Ezra.)  "  The  word  "IvIH  expresses  that  Isaac  alone 
 is  considered  the  genuine  and  legitimate  offspring  of  Abraham."  {Nachmanides.) 
 As  if  the  text  had  said  all  those  who  have  hitherto  been  enumerated  claim  descent 
 from  Abraham ;  btit  Isaac  only  was  by  him  recognised  as  his  son  and  heir. 
 (Comp.  supra  xxi.  12.  yiT  iV^'T''  pn^^l  O) 
 
 20.  D"lt<  pS  Padan  Aram.  This  seems  to  have  been  the  name  given  by  the 
 natives  to  a  part  of  that  extensive  territory  which  the  Hebrews  called  D^lHi  D"IN 
 and  the  Greeks,  Mesopotamia,  both  of  which  names  alike  express  Aram  of  the  two 
 rivers,  or  that  part  of  Syria  which  is  situated  between  the  Euphrates  and  Tigris. 
 And  as  the  word  padan  in  Syriac  denotes  field,  we  may  assume  this  to  have  been 
 one  of  the  fertile  districts  of  Mesopotamia.  Accordingly,  the  prophet  styles  it 
 D"1N  mB'  the  fields  ox  plains  of  Aram,  (Hos.  xii.  13.)  and  the  Latin  historian  campi 
 Mesopotamia.  (Curt.  3,  2.  3.  3,  8.  2.  4,  9.  6.)  The  name  pQ  Padan,  with  the  omis- 
 sion of  D"li?  Aram  occurs  once,  (infra  xlviii.  7.)  p?  niriN  the  sister  of  Laban,  "he 
 being  the  better  known  and  more  celebrated  than  her  father  ;  compare  Exod  vi.  23. 
 ptiTiJ  ninX  the  sister  of  Nachshon."    {Aben  Ezra.) 
 
 21.  pn^""  inyi  YHschak  intreated,  root  "IPV  in  Kal,  to  intreat,  and  in  Nipiiai., 
 to  be  intreated.  "  Repeated  and  urgent  solicitations."  {Rashi.)  inti'X  HDJ?  for 
 his  wife  n33  lit.  over  against,  opposite  to.  Onkelos  translates  it  7*3p?  before,  or 
 over  against.  "  He  prayed  in  one  corner,  and  she  in  the  opposite  corner."  (Rashi.) 
 Kimchi,  in  addition  to  the  literal  meaning  also  renders  it,  on  account  of,  for ;  so 
 likewise  does  R.  Salomon  ben  Melech.  NIH  \V!\>V  ""^  because  she  was  barren. 
 Rebecca,  like  Sarah,  was  by  nature  barren  :  so  that  their  oflspring  may  properly  be 
 termed  the  children  of  prayer.  "  Isaac  prayed,  that  as  the  Lord  had  promised 
 him  a  numerous  progeny,  this  promise  might  be  fulfilled  in  Rebecca  and  not  by 
 
 VOL.    I.  2    I 
 
GEOGRAPHICAL    NOTES. 
 
 138 
 
 14,  and  Jcr.  xxv.  23.  The  tribe  descended  from  Yetur,  mentioned  1  Clir.  v.  18, 19, 
 in  conjunction  with  Naphish,  were  conquered  and  despoiled  by  the  tribes  of  Reuben 
 and  Gad  and  the  half  tribe  of  Menasseh.  Afterwards  they  resided,  under  the  name 
 of  Itureans,  between  Syria  and  Arabia.  The  tribe  descended  from  Kedniah  cannot 
 now  be  ascertained. 
 
 The  Arabian  historians  also  mention  twelve  sons  of  Ishmael  whom,  they  say,  he 
 had  by  an  Arabian  woman.  These  sons  formed,  in  the  course  of  time,  distinct 
 families  or  tribes,  under  as  many  sheikhs  or  chiefs,  whom  the  text  here  styles 
 aiX>EJ>J  (v.  16),  and  which  mixed  with  the  original  Arab  tribes,  who  claim  their 
 descent  from  Yoktan.  Their  residence  being,  as  the  Scripture  uiforms  us  (v.  17), 
 from  Chavilah,  now  called  Chaulan  (a  district  in  Arabia  Felix,  between  Mecca  and 
 Sana  the  capital  of  Yemen)  to  Shur,  which  is  the  desert  border  between  Egypt 
 and  Palestine. 
 
 19.  These  are  descendants  of 
 Yitscliak,  Abraham's  son :  Abra- 
 ham begat  Yitschak. 
 
 20.  Yitschak  was  forty  years 
 old  when  he  took  Ribcah,  the 
 daughter  of  Bethuel  the  Aram- 
 ite,  of  Padan-aram,  sister  to 
 Laban  the  Aramite,  to  he  his 
 wife. 
 
 21.  Yitschak  intreated  the 
 Lord  for  his  wife,  because  she 
 teas  barren.  The  Lord  was  in- 
 treated  of  him,  and  Ribcah  his 
 wife  conceived. 
 
 AT    T  :    -     I  V    )     VT    ;   •  j:        1         :■   y  : 
 
 J  ..•--:   IT      I  yr  T  i    -.  AT  -:      I  >--  -     • 
 
 nin^S  ^m\  ^^'^'^-  ^^   ♦  ^^^ 
 J  "sr^rn  r\'DT\  inni  nin^.  h 
 
 Ch.  xxv.  19.  DmnX  p  p^^{*  mbr\  nVsi  These  are  the  descendants  of  Yits- 
 chak, the  Son  of  Abraham.  This  completes  the  genealogical  table  or  enumeration  of 
 the  descendants  of  Abraham,  which  begins  with  the  children  of  his  concubine  Keturah, 
 whom  their  father  caused  to  emigrate,  and  who  took  up  their  abode  in  countries 
 East  of  Canaan.  It  proceeds  to  notice  the  descendants  of  Yishmael,  Abraham's 
 first-born  (supra  verse  12  hnV^^''  m'pn  h'pS)  who,  as  such,  holds  a  liigher  rank  in 
 the  family  than  the  sons  of  Keturah ;  and  concludes  with  the  descendants  of  Yitschak, 
 the  child  of  the  promise,  in  whom  the  history  of  revelation  is  continued.  (.Compare 
 supra  x.  21.  and  xi.  10.  and  xxxvi.  9.  and  xxxvii.  2.)  m^D  n^NI  These  are  the 
 descendants.  "  Esau  and  Jacob,  who  are  subsequently  mentioned."  {Rashi.) 
 Dma5<  p  The  Son  of  Abraham.  This  designation  is  emphatically  bestowed  on 
 Yitschak,  the  only  legitimate  son  and  heir  of  Abraham,  to  distinguish  him  from  the 
 
139  GENESIS    XXV. 
 
 22.  The  children  struggled  together  within  her :  and  she  said, 
 If  so,  why  am  I  thus  ?   And  she  went  to  enquire  of  the  Lord. 
 
 23.  The  Lord  said  unto  her.  Two  people  are  in  thy  womb,  and 
 two  shall  be  separated  firom  thy  entrails :  and  the  one  nation  shall 
 be  stronger  than  the  other  nation  ;  and  the  elder  shall  serve  the 
 younger. 
 
 went  to  consult  Shem  and  Eher,  ■who  are  said  to  have  been  prophets.  Shcm 
 died  A.  M.  2158  and  Eber  2187  ;  both  were  consequently  alive  at  the  time  Esau 
 and  Jacob  were  bom,  A.  M.  2108.     (Vide  chronological  table,  xi.  26.  note.) 
 
 23.  n?  "n  IDNM  The  Lord  said  unto  her,  "  By  means  of  a  prophet ;  probably 
 through  Abraham  himself,  for  he  did  not  die  till  fifteen  years  after  Rebecca's  sons  were 
 born."  {Aben  Ezra.')  ^3ti33  D''13  ^JK'  T%vo  people  are  in  thy  womb.  "  Be  not  sur- 
 prised at  the  pains  thou  hast  to  endure,  and  which  are  greater  than  those  other  -wo- 
 men experience ;  for  thou  art  about  to  give  birth  to  two  children,  and  thy  pains  are, 
 therefore,  naturally  greater  than  those  of  a  woman  who  only  bears  one."  (^S.  Dubno 
 a.^ud  Mendelssohn.)  ms''  TiyOD  D''DN7  ''JC1  and  two  nations  shallbe  separated  from 
 thy  entrails.  D''OX?  natioris.  Both  Onkelos  and  Jonathan  render  this  word  J"I3?0 
 kingdoms;  this  rendering  is  adopted  by  Rashi,  who  asserts  Q1K?  is  only  used  to 
 express  a  kingdom  or  state ;  and  by  Rashbam,  who  calls  attention  to  Ps.  cxlviii.  11. 
 D''DX?  7DI  fMi  ''D/'O,  while  at  the  same  time  in  this  text  he  considers  that  DMi  and 
 D"'tDN?  form  a  parallelism.  "  These  synonymes  do  not  convey  precisely  the  same 
 meaning ;  for  the  word  Uk7  is  applied  to  a  nation  politically  organized  under  a 
 settled  form  of  government ;  accordingly  the  Targumim  and  Rashi  explain  this  word 
 by  kingdoms  or  states  ;  whereas  ^13  is  also  applied  to  people,  that  is  to  say  a  con- 
 course of  persons  who  are  not  yet  politically  organised  so  as  to  form  a  state  or 
 nation."     {^Mendelssohn.)     This  prophecy  is  metrically  _.,..._  _,^.,  ,,..>. 
 
 arranged,  forming  a  parallelism  ;  i.e.  the  repetition  of  the  yyy^^  T'UdD  DVOnS  '•JEi'l 
 same  sense  in  different  words.    Thus  "[l]^'!  thy  womb,  ]*0N"'  DX^D  DX^I 
 
 corresponds  to  T'^JO  thy  entrails.  CIJ  people  is  repeated  T^J? V  IDy  3^1 
 
 in  □''DX?  nations,  and  31  the  elder  is  made  to  contrastwith  l^ys  the  younger.  This 
 parallelism  Avould  have  been  more  perfect,  if  instead  oiyV^'Ofrom  thy  entrails,  the 
 text  had  used  T'^OH  in  thy  entrails,  to  correspond  with  "]JD33  in  thy  womb;  and 
 if  ITlQ''  shall  be  separated,  which  has  no  parallel  in  the  sentence,  had  been  omitted. 
 But  then  it  is  this  departure  from  the  strict  parallelism  which  in  the  "D  ITlD''  expresses 
 the  hostile  feeling  that  froin  the  moment  of  their  birth  is  to  separate  the  two 
 brothers.  yJDH''  DN7D  DX?1  and  the  one  nation  shall  be  stronger  thati  the  other  7iation. 
 "  They  shall  not  flourish  at  the  same  time  and  in  an  equal  degree,  but  when  the  one 
 prospers  the  other  shall  decline  and  fall."  (Rashi.)  I^J? V  l^y*  2*11  and  the  elder 
 shall  serve  the  younger,  31  instead  of  1133  the  firstborn  (compare  Job  xxxii.  9, 
 IDDIT'  D''31  N?),  and  applies  to  Esau,  as  1''yV  natu  minor  does  to  Jacob.  (Compare 
 infra  xliii.  33,  iniy!»3  TWHI  ini333  IDSH)  This  obscure  prophecy  has  been 
 strikingly  fulfilled  in  the  subsequent  fortunes  of  the  two  nations.  (Vide  note  (a)  at 
 the  end  of  the  section.) 
 
 24  m??  n^D''  15<?D*1    When  her  days  to  be  delivered  were  co)npletcd.  "  Notwith- 
 
iT^m  '±i<  rt-T  naS  p-Dx  ittxni  nirnps  fa^^an  ^^f^hn*^  22 
 :  n^V  ^"^Z  ^Dl  r^^,!-  ^^^^  b^'^r'^  ^V^'.  T^-^^  ^d^dn^ 
 
 means  of  any  other  woman."  (Aharbanel.)  "H  r?  "Ifiy^l  a«rf  f^e  Lord  ivas  intreated 
 of  him,  granted  his  supplications.  1?  of  him.  Rashi,  -who  assumes  that  both 
 Isaac  and  Rebecca  prayed,  assigns  greater  efficacy  to  the  prayers  of  Isaac,  the 
 pious  offspring  of  pious  parents,  than  to  those  of  Rebecca,  the  pious  offspring  of 
 impious  parents.  The  Medrash  says,  "  he  who  prays  for  another  has  his  prayers 
 granted  the  soonest."  But  according  to  the  opinion  oi  Kimchi  and  R.  Solomon  Ben 
 Melech,  that  it  was  Isaac  alone  who  prayed,  and  not  Rebecca,  the  word  1?  of  him, 
 offers  no  difficulty.  T\\>'y^  inni  and  Ribcah  conceived.  "  Every  circumstance 
 connected  with  the  birth  of  Jacob  and  Esau,  before,  as  well  as  during  pregnancy, 
 and  at  the  birth,  is  remarkable."    {Philippsohn.') 
 
 22.  CiJ^n  IWiriM  The  children  struggled  together.  Root  l*^")  to  smite,  to 
 bruise.  (Comp.  Isa.  Ixii.  3.  f*")^")  T\'^p)  The  hostile  contact,  in  which  the  two 
 children  and  their  subsequent  descendants,  so  frequently  came,  begins  by  violent 
 movements  and  shocks  before  they  were  born.  ""D^X  nt  \\ty?  p  DX  if  so  why 
 am  I  thus.  This  very  obscure  sentence  has  given  much  trouble  to  translators, 
 and  expounders  of  holy  writ.  The  Septuagint  renders  et  o'vtw  /lioi  jiidWet 
 r'/i'veaOaij  I'ua  t/  /hoi  tovto.  Lit.  "  If  thus  it  is  to  be  to  me,  why  is  this  to  me." 
 As  though  she  had  said,  If  thus  it  is  to  go  on  being  with  me,  I  will  at  least  enquire 
 on  what  account  it  is  so  appointed  me. 
 
 Onkelos  preserves  the  brevity  and  obscurity  of  the  text.  "  If  it  (the  pains  of 
 childbearing)  be  so,  (insupportable)  why  was  I  thus,  (desirous,  and  supplicating,  to 
 have  children.)  {Rashi.)"  "  Rebecca  inquired  of  other  mothers,  whether  they  had 
 suffered  similar  pains,  and  on  being  told  no,  she  exclaims,  if  this  be  so,  (that  none 
 of  you  have  experienced  such  sensations,)  why  am  I  thus  different  from  other  women  ?" 
 {Aben  Ezra.)  "  If  either  of  these  explications  be  the  true  one,  the  text  appears 
 defective.  The  true  meaning  seems  to  be,  Rebecca  impatient  under  her  pains,  ex- 
 claimed, '  If  this  is  to  be  my  state,  why  should  I  continue  to  live !  it  were  better 
 far  I  die  at  once.'  "  {Nachmanides.)  This  last  appears  the  most  probable  ;  as  not 
 only  does  the  abruptness  of  construction  plainly  indicate  an  impatient  and  irritated 
 state  of  mind,  but  we  find  Rebecca  on  another  occasion  of  apprehended  discontent, 
 using  a  phrase  nearly  similar.     (Compare  infra  xxvii.  46.  □'•'Tl  v  HO?) 
 
 "n  T\ii  ^T\?  1?ni  And  she  went  to  inquire  of  the  Lord.  Nachmanides 
 adopts  the  rendering  of  Jonathan  pjOm  "lyaD?  and  contends  that  "H  HK  D^ll?  is  in 
 scripture  only  used  to  express  prayer  to  the  Lord.     (Compare  Psalm  xxxiv.  ''nt^*"l'^ 
 
 >::yi  "n  nx   Amos  v.  4.  vni  '':iK'-n   Ezek.  xx.  3.  oaV  t^'ins  dk  '•jn  "-n)    On- 
 
 kelos,  however,  renders  it  \^\<A  y^TT'O?  and  is  followed  by  Rashi— ^n^q  explains  it 
 by  "to  know  what  it  portends" — hy  Rashbani,  and  also  by  most  of  the  moderns. 
 Abarbanel  calls  attention  to  2  Kings  viii.  8.  nTINn  "I0N7  iriNti  "il  nX  nSJ^III 
 nt  ""^riD    as  a  proof  that  Rashi' s  exposition  is  correct.     According  to  tradition,  she 
 
140  GENESIS    XXV. 
 
 24.  When  her  days  to  be  delivered  were  complete,  behold  twins 
 were  in  her  womb. 
 
 25.  The  first  came  forth  red,  all  over  like  a  hairy  garment :  And 
 they  called  his  name  Esav. 
 
 26.  And  after  that  his  brother  came  forth,  his  hand  holding 
 Esav's  heel;  and  liis  name  was  called  Yaacob  :  Yitschak  was  sixty 
 years  old  when  she  bare  them. 
 
 27.  The  boys  grew  up  :  and  Esav  was  a  cunning  hunter,  a  man 
 of  the  field  ;  but  Yaacob  loas  an  upright  man,  abiding  in  tents. 
 
 28.  Yitschak  loved  Esav,  because  he  did  eat  of  his  venison :  but 
 Ribcah  loved  Yaacob. 
 
 it  is  by  stratagem  that  most  beasts  are  overcome."  {AbenEzra.)  miJ' JJ'^N  a  man 
 of  the  field,  of  a  roving  and  restless  disposition,  whom  the  fulness  of  animal  spirits, 
 as  Abarbanel  justly  remarks,  impelled  to  seek  excitement  in  change  of  scene  and 
 hazardous  pursuits.  DD  ti^K  Spyi  hut  Yaacob  was  an  upright  man.  A  man  of 
 plain  and  simple  habits,  -whose  ordinary  pursuits  did  not,  like  those  of  Esau,  re- 
 quire that  he  should  be  a  cunning  master  of  stratagem.  DvilN  SB'"'  abiding  in 
 tents.  According  to  tradition  adopted  by  Onkelos,  and  followed  by  Rashi,  the 
 tents  here  meant,  are  the  seminary  of  Shem  and  Eber.  (Comp.  Onkelos  JT*! 
 WQ^IK)  Aben  Ezra  considers  D"'S"1X  1^''  as  indicating  Jacob's  occupation  of  a 
 herdsman  (compare  n3pD1  ^HX  Hti'''  supra  iv.  20.)  "  Jacob  tended  his  father's 
 flocks  ;  and  as  he  removed  from  one  pasturing  station  to  another,  the  text  uses  the 
 plural  DvHi^  tents."  (Rashbam.)  The  sacred  historian,  in  these  few  words,  con- 
 trasts most  strongly  the  character,  disposition,  and  occupation  of  the  two  brothers. 
 The  one,  Esau,  the  hunter,  is  represented  as  T>V  ]}!'',  able  to  employ  cunning  or 
 force  to  gain  his  point :  the  other,  Jacob,  is  called  DO  l^^H  a  plain,  upright  man, 
 to  whose  disposition  force  or  fraud  were  alike  foreign.  The  roving,  unsteady  habits 
 of  the  mti*  lya  for  whom  all  Canaan  formed  too  confined  a  sphere  of  action, 
 are  quite  the  reverse  of  the  domestic  habits  of  the  DvHS  l^"*  The  force  of 
 external  circumstances  seems  most  strongly  to  have  counteracted  the  natural  bent  of 
 Jacob's  disposition.  The  Dfl  t^^&5  feels  that  he  appears  to  his  father  ynyOM 
 (infra  xxvii.  12)  gives  his  brother  cause  to  exclaim  D^DyS  HT  ^J^pVI  (ib.  verse  36), 
 and  hears  Laban's  sons  reproach  him  IJTIX?  "IB'N  73  PN  ^pV  np?  (infra  xxxi.  1.) 
 The  DvHS  2^''  is  forced  to  spend  many  years  among  strangers,  and  to  end  his 
 days  far  from  his  native  land.  So  that  throughout  his  Avhole  career,  some  contra- 
 riety prevented  him  giving  free  scope  to  his  natural  disposition  and  inclination. 
 
 28.  VS3  1^^  '•D  Because  he  did  eat  of  his  venison,  literally,  for  venisonwas  in 
 his  mouth.  The  Samaritan  and  Septuagint  have  II^V  his  venisoii.  Onkelos  IT'T'XD 
 ?''3N  nin  he  did  eat  of  his  game,  a  rendering  adopted  by  most  translators  and  com- 
 mentators, though  the  Medrash  applied  these  words  to  Esau ;  as  if  the  meaning 
 were,  "  he  (Esau)  caught  or  deceived  liim  (Isaac)  by  his  cunning  discourse." 
 Ipy*  nS  nnnX  npm  but  Ribcah  loved  Yaacob.  No  reason  is  assigned  why  Re- 
 becca preferred  her  younger  son.     Abarbanel  is  of  opinion  that  she  did  not  acquaint 
 
riD  n^tJ'Nnn  top 
 
 I  -IT  ^ IT   :    •     :  >.•  J-   •    :  vav  t       t     vvt         j    :     :  •  - 
 
 JT  T     I  ••         ■■-.  r  :  IT   ^'        s.   :  v    :) :  •  -       "^t--  vjv  -    :        >.    •..       •  :  - 
 
 <>T  T  J-      ■       I  V      )    jT   :  ■  :        Ia*^:!"       *■   :  jt):  ■-       t   ^■.        |j—:  i-  •.••-•  <t:  •     t 
 
 ^^^c  ^*^?  yn^  ^'^  ib^y  ^n^i  Dnviin  '^S^^^i  27    ♦  nnj<  nnSs 
 
 J.  .^-     w- i-  .y  T   '^^        J-  ;i-  •»'t  :   -  ::•!-  it  -.w    : 
 
 vt 'f.  V       I    jt   :  •  y-v:r.-  i-    t    j  v  t  ■"•  |    '^:r:  avt 
 
 standing  the  violent  struggles  and  pain  Rebecca  suffered,  she  completed  the  full  time 
 of  her  pregnancy,  (^ftarftawe^.)  Him  behold,  or  lo!  is  used  in  scripture  to  express 
 any  thing  unexpected,  new,  or  uncommon. 
 
 25.  "^W  miXD  iVs  ''JDnN  piJ>Nin  N^^-I  The  first  came  forth  red  all  over  like  a 
 garment  of  hair.  According  to  Abe7i  Ezra  the  text  must  be  rendered  red  all  over, 
 hairy  like  a  garment.  But  his  opinion  is  combated  by  many,  and  has  not  been 
 adopted.  IK'V  Esav.  In  Hebrew  there  is  no  root  which  has  any  analogy  or  con- 
 nexion with  the  word  lE^y  in  the  sense  in  Avhich  it  is  here  used;  in  Arabic  we  meet 
 with  AsHAB,  pilosus,  the  hairy.  This  derivation,  Avhich  is  given  by  Simon  in  his 
 Onomasticon  Sacrum,  appears  preferable  to  that  which  derives  Esau  from  the 
 Arabic  Esheb,  covered,  and  which  has,  by  some,  been  adopted.  The  description 
 given  of  Esau  indicates  great  physical  strength,  which  especially  fitted  him  for  the 
 warlike  and  dangerous  occupation  of  a  hunter. 
 
 26.  It^y  3py3  ntnX  IT'I  His  hatid  holding  Esav's  heel.  The  text  represents 
 the  birth  of  Esau  as  regular,  and  that  of  Jacob  as  following  it  closely  and  with 
 one  arm  foremost,  so  that  he  grasped,  or  had  hold  of  Esau's  heel.  The  pos- 
 sibility of  such  an  accouchement,  which  certainly  is  alike  irregular  and  dangerous, 
 has  been  called  in  question,  but  is  conceded  by  many  eminent  and  distinguished 
 practitioners ;  who  say  that  it  goes  far  to  explain  the  uncommon  pains  Rebecca 
 suffered  during  the  period  of  gestation.  Rashi,  after  the  Medrash,  states  that  Jacob 
 though  the  last  born  was  the  first  formed,  and  that  at  the  time  of  birth  he  sought  by 
 force  to  maintain  his  preference  over  his  brother.  lpy>  Yadcob  [root  2p]}  to  lay  hold 
 of  the  keel],  the  heeler  (comp.  Hos.  xii.  4,  ITIN  nX  Dpi?  |t021)  "  To  hold  any  one 
 by  the  heel,  (comp.  3py3  THX)  particularly  to  trip  up  the  heel  of  any  one,  sup- 
 plantar  e;  hence,  to  act  deceitfully  :  compare  infra  xxvii.  36,  D'JDyS  HT  '32pyi  and 
 Jerem.  ix.  3.*"  {Gesenius.)  T\V^  W^'^^  p  pPI^''  \"T'1  Yitschack  was  sixty  years  old. 
 As  he  was  forty  j'ears  old  when  he  married  (comp.  supra  verse  20),  it  appears 
 Rebecca  remained  barren  twenty  years.  And  as  Isaac  was  born  when  his  father 
 Abraham  was  a  hundred  years  old,  this  patriarch  survived  the  birth  of  his  grand- 
 sons by  fifteen  years.  Dflt^  m /I  when  she  bare  them.  Onkelos  and  Jonathan  both 
 render  these  words  by  JTl  v*  "13  thus  making  them  apply  to  Rebecca,  though  she  is 
 not  mentioned  in  the  text.  Others  apply  it  to  Isaac  ;  while  Mendelssohn  renders 
 when  they  were  born. 
 
 27.  D'^iy^n  1?'73''1  The  boys  grew  up.  "  It  was  not  till  they  were  grown  up 
 that  the  contrast  in  their  habits  and  propensities  became  evident."  (Rashi.)  T>V  ]}"]> 
 a  cunning  hunter.     "  His  occupation  made  him  cunning,  and  skilled  in  guile;  since 
 
 ipv  npy  na  b  '•a  * 
 
141  GENESIS    XXV, 
 
 29.  Yaacob  boiled  pottage  :  Esav  came  from  the  field,  and  he  was 
 faint. 
 
 30.  Then  Esav  said  to  Yaacob,  Let  me  eat,  I  pray  thee,  of  this 
 red  pottage  ;  for  I  am  faint :  therefore  was  his  name  called  Edom. 
 
 ing  has  been  adopted  by  Mendelssohn,  who  says,  "  he  who  solicits  a  gift  would, 
 according  to  the  common  custom  of  mankind,  ask  for  a  little  only  :  it  is  therefore 
 more  natural  to  assume  that  Esau  said,  let  me  taste,  than  let  me  swallow."  This  view 
 is  also  taken  by  the  English  authorised  version,  by  Cahen,  and  others.  Rashi 
 renders  the  word  according  to  the  sense  in  which  it  is  used  in  the  Talmud,  "  /  will 
 open  my  mouth,  and  do  you  pour  a  large  quaiitity  into  it."  This  exposition  is  approved 
 of  by  most  moderns,  Gesenitts,  ^rn^eiw,  P/i<7;'/;;json,  and  others,  who  all  render  tDy? 
 to  devour,  or  greedily  to  swallow.  They  support  their  opinion  by  comparing  t5V? 
 with  yi7  to  sivallow  down  {Obad.i.  16)  and  also  with  the  Arabic  DJiy?  greedily  to 
 swalloiv.  We  have  however  preferred  the  rendering  of  Ahen  Ezra  and  Kimchi, 
 which  rather  explains  the  purpose  of  Esau's  request,  than  the  precise  terms  in 
 which  he  advanced  it.  ntn  DIXH  DTXH  ]'0  of  this  red  pottage,  literally,  of  the  red, 
 that  red  yonder.  "  Esau  is  in  such  haste  to  be  fed,  that  he  does  not  stay  to  examine 
 what  kind  of  food  it  is,  but  points  at  it  from  a  distance,  and  exclaims,  let  me  swallow 
 of  the  red,  of  that  red  yonder,  whatever  it  may  be.  This  eager  haste  to  feed  is 
 further  expressed  by  ''it3''y?n  "  (  Tuch.)  "  Esau  a  hunter  who  spent  the  greater  part 
 of  his  time  in  forests  and  fields,  lived  altogether  upon  animal  food,  and  was  but  little 
 acquainted  with  the  preparations  of  domestic  cookery.  Therefore  he  does  not  name 
 the  pottage,  as  he  knew  not  of  what  it  consisted ;  but  only  designates  it  by  its 
 colour."  {Cahen.)  The  sequel  tells  us  Jacob's  pottage  consisted  of  lentils,  which,  in 
 Syria,  are  first  parched  in  a  pan  over  the  fire,  and  then  boiled  in  water  with  some 
 manteca  or  suet.  "  This  favorite  dish  of  the  Syrians  has  a  red  colour,  and  is 
 much  more  savory  than  a  traveller  would  suppose  at  first  sight."  t<1p  p  py 
 ens  IDS'  therefore  was  his  name  called  Edom  (the  red.)  "  He  himself  was  ruddy, 
 and  longed  to  eat  that  which  was  red,  and  to  satisfy  his  greedy  appetite  he  sold  his 
 birthright.  All  these  circumstances  combined  are  alluded  to  in  the  cognomen, 
 which  was  fastened  on  him  as  a  term  of  reproach  for  his  folly  and  sensuality." 
 (^Mendelssohn).  "  The  name  jEdom  which  Esau  in  the  first  instance  derived  from 
 his  ruddy  appearance,  was  still  more  confirmed  by  the  circumstance  related  in  our 
 text."  (Philip2)son.)  "  These  words  do  not  apply  to  Esau,  but  to  the  pottage.  For 
 the  cognomen  Edom,  the  red,  was  given  to  Esau  from  his  red  and  hairy  appearance. 
 But  here  the  text  relates  that  Esau  was  too  exhausted  to  examine  what  kind  of 
 pottage  it  was,  so  he  simply  called  it  the  red.  This  is  plainly  indicated  by  the 
 words  of  the  text  ^32N  ^''V  ''3  HtH  mS^H  mSH  p  N3  ''i^'')hr\  feed  me  I  pray  thee 
 with  the  red,  this  red  yonder,  for  I  am  exhausted,  DITS  )^^  Nip  p  ?y  therefore, 
 from  his  being  exhausted,  he  called  it  red."  {Abarbanel.)  This  last  mentioned 
 opinion  is  confirmed  by  the  fact  that  while  his  descendants  and  the  land  they 
 inhabit  bear  the  name  of  Edom,  Esau  personally  is  invariably  designated  by  the 
 name  originally  bestowed  on  him  by  his  parents.  Tuch  pretends  to  find  some  con- 
 nexion between  Edom  the  red,  the  inhabitants  of  Mount  Seir,  and  the  Red  Sea, 
 which  washed  part  of  their  shores. 
 
Nh*i  rn  ipT  "n*i  29    :  npy^-n«  ™n^<  rtpini  vss  n*>c--^3 
 
 1    V:  V.     :  t)|T         ]j-  ^-  -AT  V)-<T  >•  V    -  T      IT  •ST  IT  |      " 
 
 Isaac  with  the  prediction  that  had  been  communicated  to  her  in  the  name  of 
 the  Lord.  Isaac  consequently  looked  upon  Esau,  his  first-born,  as  the  future 
 head  of  the  family,  and  inheritor  of  the  blessing  of  Abraham ;  therefore  he  pre- 
 ferred him,  and  loved  liim  more  than  Jacob.  Whereas  Rebecca,  who  knew  that 
 the  "elder  shall  serve  the  younger,"  was  convinced  that  Jacob  was  destined  to  in- 
 herit the  blessing  of  Abraham,  and  therefore  she  loved  him  whom  the  Lord  loved. 
 (Comp.  Malachi  i.  2.)  "  It  was  necessary  the  sacred  historian  should  hero  men- 
 tion the  preference  and  superior  affection  Avhich  Isaac  felt  for  Esau,  and  Rebecca 
 for  Jacob  ;  in  order  that  we  may  be  prepared  for,  and  understand,  the  motives  which 
 influenced  each  of  them,  in  their  subsequent  efforts  to  secure  the  blessing  of  Abra- 
 ham to  their  respective  favourites."  {Rashha7n.) 
 
 29.  T'TJ  npy"  TP"I  Yaacob  boiled  pottage.  The  struggle  for  superiority,  or  rather 
 for  the  right  to  succeed  to  the  promised  blessing  of  Abraham,  which  had  been  sym- 
 bolically announced  before  the  birth  of  the  two  brothers,  now  actually  commences 
 between  them,  and  is  continued  in  the  xxviith  chapter.  And  here  we  must  observe, 
 in  reply  to  those  Rationalist  commentators,  who  contend  that  Noach's  maledictions, 
 Lot's  incest,  and  Yishmael's  birth,  have  been  introduced  into  the  Scriptures  solely 
 for  the  purpose  of  degrading  the  nations  to  whom  these  narratives  refer,  and  to  gra- 
 tify, at  their  expense,  the  national  rancour  and  pride  of  the  Israelites  ;  in  reply  to 
 these  Rationalists,  who  thus  seek  to  destroy  the  veracity  and  good  faith  of  the  sacred 
 historian,  we  must  observe  that  their  aspersions  are  here  most  triumphantly  refuted. 
 For  the  hostile  collisions  in  which  the  Israelites  were  involved  with  the  Idumeans, 
 were  as  frequent,  and  as  rancorous,  as  those  with  any  other  of  the  above-named  na- 
 tions :  nevertheless,  the  sacred  historian,  far  from  seeking  to  exalt  Jacob,  at  once 
 admits  Esau  to  be  the  first-born.  "Whereas  nothing  could  have  been  more  easy  for 
 him,  especially  in  the  case  of  twins,  than  to  confer  the  primogeniture  on  Jacob,  by 
 which  means  the  relation  of  all  those  dangerous  struggles  in  which  Jacob  and  Re- 
 becca became  engaged,  and  of  the  not  very  recommendable  measures  they  are  induced 
 to  employ,  might  have  been  spared,  had  the  historian,  in  this,  or  in  any  other  in- 
 stance, been  inclined  in  any  way  to  deviate  from  rigid  truth.  TiTJ  pottage.  "  Root 
 *TTJ  according  to  some,  and  in  according  to  others :  while  some  contend  that  T'tJ 
 is  the  part.  Niph.  for  11T3."  (Gesenius.)  5)''y  Xim  and  he  was  faint  from  fatigue, 
 hunger,  and  particularly  thirst.  Comp.  nS''j;pK  Ps.  cxliii.  6,  Isa.  xxxii.  {Aben 
 Ezra,  Gesenius.) 
 
 30.  *3D''J??n  Let  me  eat.  This  word  does  not  again  occur  in  the  sacred  scriptures ; 
 in  the  Talmud  it  is  used  to  express  to  pour  food  into  the  mouth  of  an  animal,  or  to 
 stitff'{cram)  it  {tr.  Sabbath,  fo.  152,  b.)  Commentators  and  translators  differ  much  in 
 their  rendering  of  this  word.  Aben  Ezra,  and  Kitnchi  in  the  Sharashim,  explain  it, 
 "  let  me  eat."    Onkelos  and  Jonathan  render  it  *JJD''ytON  let  me  taste.     This  render- 
 
142  GENESIS    XXV. 
 
 31.  Yaiicob  said.  Sell  mc  this  day  thy  birth-right. 
 
 32.  Esav  said.  Behold,  I  am  constantly  exposed  to  die :  what 
 then  is  this  birth-right  to  me  ? 
 
 33.  Yaacob  said,  Swear  to  me  this  day;  and  he  swore  unto  him, 
 and  thus  sold  his  birth-right  unto  Yaacob. 
 
 34.  Then  Yaacob  gave  Esav  bread  and  pottage  of  lentils ;  he  did 
 eat  and  drink,  rose  up,  and  went  his  way :  thus  Esav  despised  Jiis 
 birth-right. 
 
 his  birthright.  For  we  are  told  Jacob  yave  them,  and  a  gift  is  something  that  is 
 freely  bestowed  without  any  equivalent.  Had  the  sacred  historian  intended  us  to 
 understand  that  this  food  was  the  only  valuable  consideration  that  passed  from 
 Jacob  to  Esau  on  this  occasion,  he  would  not  have  said  \T\'i  gave,  but  DT'ti'/Jflit/. 
 And  as  he  does  not  do  so,  but  employs  a  word  which  is  nowhere  in  scripture  used 
 to  convey  the  idea  of  payment,  but  always  of  free  gift,  it  is  evident  that  the 
 pottage  was  not  the  purchase  money  for  Esau's  birthright;  but  that  Jacob  first 
 paid  Esau  for  what  he  bought  of  him,  and  then  treated  him  to  a  repast,  in 
 token  or  witness  of  the  compact  into  which  they  had  just  entered.  Compare 
 infra  xxxi.  54."  {Nachmanides.)  □''EJ'ny  T*T3  c  pottage  of  lentils.  This  legume, 
 a  favorite  food  in  every  part  of  Syria,  and  among  the  Arabs,  still  preserves 
 its  name  Ciy  in  their  language.  The  lentil,  (or  lens  esculenta  of  some  writers,  and 
 the  Ervum  lens  of  Linnaeus),  belongs  to  the  leguminous,  or  podded  family.  The 
 pods  contain  about  two  seeds,  which  vary  from  a  tawny  red  to  a  black.  "  Lentils, 
 or  the  mode  of  preparing  them,  were  probably  a  novelty  in  that  part  of  the  country, 
 having  been  lately  introduced  from  Egj'pt.  We  obtain  this  conclusion  from  the 
 fact,  that  the  mess  was  manifestly  strange  to  Esau,  and  by  reason  of  that  strange- 
 ness, appeared  to  him  the  greater  delicacy  ;  compared  with  the  fact  on  which  Austin 
 founds  his  conclusion,  that  they  were  Egyptian  lentils ;  namely,  that  Egypt  was 
 famous  for  the  lentile,  and  the  preparation  of  it.  It  had  two  sorts,  one  darker  than 
 the  other,  and  both  greatly  prized  by  the  ancients."  (Kitto.)  Pliny  (Kat.  Hist, 
 xviii.  12.)  remarks,  that  the  lentil  thrives  best  in  a  red  soil :  this  he  assigns  as  the 
 cause  of  that  colouring  principle,  by  which  it  imparts  a  red  colour  to  any  pottage,  of 
 which  it  forms  the  chief  iugrudient.  r\\y'')  ?3XM  he  did  eat  and  drink.  This  last 
 circumstance  is  strongly  insisted  upon  by  those  who  maintain  that  the  food  of  which 
 Esau  partook,  was  a  free  gift  Jacob  bestowed  on  him  ;  since  Esau  only  demanded 
 a  plentiful  supply  of  the  red  pottage,  without  stipulating  for  any  beverage  ;  and  it  is 
 not  likely  that,  in  a  mere  matter  of  business,  the  buyer  should,  of  his  own  accord, 
 pay  the  seller  a  greater  price  than  the  latter  demanded.  "1?^1  Dp''1  he  rose  up  and 
 tvent  his  way,  after  the  meal  of  which  he  had  partaken  had  restored  him  to  his  pris- 
 tine vigour.  mD3n  JIN  It^'y  ^2'')  thus  Esau  despised  his  birthright.  "The  sacred 
 scripture  bears  witness  against  his  profligacy,  as  he  cast  from  him  the  revelation 
 and  worship  of  God."  (Rashi.)  "  Esau  was  so  completely  swayed  by  his  physical 
 wants,  that  to  satisfy  them  he  disregarded  and  despised  every  other  consideration  ; 
 though,  when  no  longer  under  the  pressure  of  these  wants,  he  repented  of  his  bar- 
 VOL.    I.  2    K 
 
n3  n^^j^ni  n^:p 
 
 nj;5^'n  ^p)ii  ipm  33  j  rrib?  'h  nrnaSi  ni^'p  ^i^in  -DJx 
 \n)  npy^;.i  34  :  njpj;^^^  innb^-™  nb^pn.  i^  y?^*^.  Qib  'k> 
 -nx  ^b^y  Tn*^  ^S*i  npn  ne^n  S^xn  o^^ny.  nn:i^  onS  ^b^3^^ 
 
 31.  ""^  imsn  nS  DV3  maO  5'eZ/  me  ?^«s  day  thy  birthright.  DV^  iAis  day, 
 literally,  like  the  day.  Onkelos  renders  it  jTlpH  DV3  and  is  followed  by  Rashi, 
 who  explains  the  sense  to  be,  "  Let  the  sale  be  certain  and  manifest  like  the  day." 
 Kimchi,  however,  and  also  Rashham  and  Nachmanides,  are  of  opinion  that  DV3 
 expresses  time,  presently,  now,  or  henceforth,  (comp.  1  Samuel  ii.  16,  pitip* 
 n'?nn  nVS  ;  ibid.  ix.  13,  IDN  jINVOn  DVn3  ;  ib.  verse  27,  D^S  nDJ?  nnXI ; 
 Daniel  ix.  7,  ntn  D1''3  D''3Dn  nK'Q  13^1),  and  have  been  followed  by  Mendelssohn, 
 and  most  of  the  moderns.  imSl  HN  thy  birthright,  lit.  primogeniture.  The 
 opinions  of  commentators  respecting  the  merits  of  this  sale,  what  was  the  precise 
 object  sold,  whether  the  mess  of  pottage  was  all  the  value  Esau  received,  or 
 whether  some  other  and  more  valuable  consideration  passed  between  them,  may  be 
 seen  in  note  (&)  at  the  end  of  the  section.  Here  we  will  only  briefly  remark,  the 
 prevailing  opinion  is  that  the  birthright  in  question  did  not  confer  a  larger  share  of 
 the  paternal  inheritance,  or  any  temporal  advantages,  but  was  altogether  limited 
 to  spiritual  blessings;  and  that  Jacob  gave  or  ceded  to  Esau  a  consideration  which 
 the  latter  esteemed  of  greater  value  than  any  merely  spiritual  reversion. 
 
 32.  niD^  "I?in  ""Siii  T\'iT[  Behold  I  am  co7istantly  exposed  to  die;  literally, 
 behold  I  go  to  die.  "  My  dangerous  pursuits  in  the  forests,  where  I  have  to  encounter 
 ferocious  beasts  of  every  kind,  expcse  me  every  day  to  the  chance  of  a  sudden  and 
 violent  death."  {Aben  Ezra).  "  Some  render  it,  behold  lam  at  the  point  of  death.  I 
 am  so  faint  from  want  of  food  and  excessive  fatigue,  that  unless  you  instantly  feed 
 me  I  must  perish."  {Mendelssohn.)  This  contemplation  of  an  untimely  death,  pro- 
 duced by  their  perilous  mode  of  existence,  is  familiar  to  the  Arab  heroes,  and  often 
 expressed  by  them.  (Comp.  Hamas  20.  v.  2,  247.  v.  2,  et  alit  pass.)  v  nt  ntD?1 
 n")31  what  then  is  this  birthright  to  me.  "  The  rights  and  privileges  of  the  first-born 
 become  important  after  the  decease  of  his  father :  but  as  I  have  every  reason  to 
 believe  I  shall  die  before  my  father,  of  what  value  can  this  birthright  be."  {Aben 
 Ezra,  Rashbam.) 
 
 33.  DVa  'h  ny^KTI  swear  to  me  this  day.  DVD  directly.  "  As  no  transfer  of  im- 
 mediate advantages  could  take  place,  and  the  due  and  complete  performance  of  the 
 contract  on  Esau's  part  was  reserved  for  a  future  period,  Jacob,  dreading  lest  Esau's 
 ■wayward  and  unsteady  disposition  might  prompt  him  to  annul  his  bargain,  exacted 
 an  oath,  to  bind  Esau  truly  to  fulfil  it."   {Mendelssohn.) 
 
 34.  IK^yV  |n3  npyi  Then  Yaiicob  gave  Esav.  In  the  preceding  verse  we  have 
 been  told  that  Esau  sold  his  birthright  to  Jacob.  Here  the  sacred  historian  informs 
 us  that  Jacob  gave  to  Esau  bread,  &c.  "  If  we  duly  reflect  on  these  words,  we  shall 
 find  that  this  bread  and  pottage  of  lentils  were  not  the  price  for  which  Esau  sold 
 
143  GENESIS    XXVI. 
 
 Ch.  XXVI.  1.  There  was  a  famine  in  the  land,  besides  the 
 first  famine  that  had  been  in  the  days  of  Abraham.  And  Yitschak 
 went  unto  Abimelech  king  of  the  Philistines,  unto  Gerar. 
 
 2.  There  the  Lord  appeared  unto  him,  and  said.  Go  not  down 
 into  Mitsrayun :  dwell  in  the  land  o/*  which  I  shaU  tell  thee. 
 
 3.  Sojourn  in  this  land  ;  I  will  be  with  thee,  and  will  bless  thee  : 
 for  unto  thee  and  unto  thy  seed  I  will  give  all  these  countries ; 
 and  I  will  perform  the  oath  which  I  swore  unto  Abraham  thy 
 father. 
 
 It  also  appears  probable,  that  mention  is  here  made  of  this  famine,  because  that  was 
 the  reason  why  Abraham  visited  Egypt,  a  line  of  conduct  Isaac  was  now  about 
 to  follow."  ( Nachmanides.)  "  The  word  12??D  besides,  indicates  that  from  the  time 
 of  the  former  famine  in  the  days  of  Abraham,  until  the  one  mentioned  in  the  text, 
 no  such  calamity  had  visited  the  land  of  Canaan."    (Abarbanel.) 
 
 D^^C^*?S  "17D  1?JD"'3X  Abimelech  King  of  Pelishtim.  "  It  is  not  known  whether 
 this  was  the  same  Abimelech  who  reigned  in  the  days  of  Abraham,  or  if  the 
 custom  of  the  Philistines  was  to  call  all  their  kings  Abimelech  ;  for  the  monarch 
 who  reigned  over  them  in  the  days  of  David  also  bore  that  designation."  {ISach- 
 matiides.)  "  Abimelech,  i.  e.  royal  father,  common  title  of  the  Philistine  kings, 
 as  nyiQ  Parho,  of  the  Egyptians.  Among  the  Ethiopians  the  king  is  at  the  present 
 day  called  K'JJ  3K  pater  rex."  (Gesenius.)  Such  is  also  the  case  in  Turkey, 
 Persia  {Padi  shach,  father-king),  and  other  states  of  the  East.  A  comparison 
 between  I  Sam.  xxi.  11,  and  Ps.  xxxiv.  I,  will  shew  that  the  proper  name  of  the 
 Abimelech  who  reigned  over  the  Philistines  in  David's  time  was  Achish ;  a  fact 
 which  clearly  proves  that,  as  these  sovereigns  also  bore  proper  names,  the  designation 
 Abimelech  was  a  title  common  to  tliem  all.  D^nt^*?Q  Pelishtim.  Vide  supra  x.  14, 
 note  :  and  also  note  (e)  at  the  end  of  the  present  Section. 
 
 2.  rito''"lVD  Tin  ?X  Go  not  down  into  Mitsrayim.  The  land  of  Canaan  lies  con- 
 siderably higher  than  Egypt.  "  According  to  the  idiom  of  the  Hebrew  language,  those 
 who  travel  from  north  to  south  are  said  to  descend  or  go  down.  Comp.  infra  xxxviii. 
 ],  xlvi.  3.  But  from  south  to  north  they  are  said  to  ascend  or  go  up.  Comp.  infra 
 xlv.  25,  Hosea  viii.  9,  et  alib  pass."  {E.  F.  K.  Rosenmuller.) 
 
 3.  nXtn  }^^X3  TlJ  Sojourn  in  this  land.  "  As  Isaac  has  in  the  preceding 
 verse  been  commanded  "[vX  ")DX  "It^t^  )nX2  pt^  dtvell  in  the  land  of  which  I 
 shall  tell  thee,  the  question  naturally  arises,  why  was  this  injunction  repeated  ?  The 
 answer  is ;  the  divine  communication  contained  two  distinct  directions.  First,  witli 
 respect  to  Isaac's  purpose  r.f  going  to  Egypt,  he  is  told,  dwell  in  the  land  of 
 which  I  shall  tell  thee.  '  During  the  whole  of  thy  life  thy  movements  will  be 
 regulated  by  me;  my  command  will  shew  thee  where  thou  art  to  encamp  and  where 
 thou  art  to  move.  But  with  respect  to  thy  present  wants,  sojourn  in  this  land  until 
 the  famine  has  ceased  in  Canaan,  when  I  will  further  direct  thee  in  what  thou  art  to 
 do.'  "  (Nachmanides.)     ?Nn  "as  if  the  text  had  n?Xn  these  "  (Rashi). 
 
^5^5  n;n  ^m  t1c^^^1n  nynn  nn^^?  pxs  bjjn  ^n;)  i '  d 
 
 ■5T---  T  it:  V  :     •    :  |  v   iv         |  v  ^v      •    -;  "••      )    ;)t    :  •       |  .s  A^    t  . 
 
 :  Y,W  "ip^*  T^?  ^.^55  p?'  ^^IIV^  ^':)i?""W  "i?^^;^  nin^^  V^^it 
 -nx  ]n«  "?ij;nt'?^  ^^^5  ^S^^^J  W  ^'^^\  ^^"^^  T^^^  ^^^^  ^ 
 
 gain,  and  would  fain  have  annulled  it.  Comp.  infra  xxvii.  36.  flp?  TlilS  nX 
 (Nachmajiides.)  The  reason  why  Esau  so  lightly  parted  with  his  birthright,  is 
 fantastically  explained  by  Aben  Ezra,  who  says  Esau  did  not  value  the  divine 
 blessing,  because  he  saw  that  his  father,  Isaac,  the  undoubted '.  heir  of  that 
 blessing,  and  to  whom  Abraham  had  left  a  large  fortune,  was  become  so  poor,  that 
 the  supply  which  Esau's  chase  afforded  him,  and  which  enabled  Isaac  to  enjoy 
 greater  plenty  than  his  means  could  otherwise  have  obtained  for  him,  was  the  sole 
 cause  why  he  loved  Esau  more  than  Jacob ;  so  that  his  superior  affection  for  Esau 
 was  the  offspring  of  his  poverty,  and  that  this  is  indicated  by  the  words  VDl  T'X  'D 
 (supra,  verse  28.)  That  therefore  Esau,  seeing  that  the  divine  blessing  promised  to 
 Isaac  had  not  protected  him  against  poverty,  looked  upon  the  value  of  his  birth- 
 right as  extremely  problematical,  and  amply  compensated  by  a  meal  which  the 
 extreme  indigence  of  his  father's  house  did  not  leave  him  any  other  means  of  ob- 
 taining. This  fanciful  view  of  Aben  Ezra's,  is  ably  refuted  by  Nachmanides.  The 
 simple  reason  why  Esau  despised  his  birthright,  was  because  he,  like  most  of  the 
 Arabs,  preferred  the  coarse,  but  certain  enjoyment  of  the  present,  to  the  more 
 refined  but  precarious  hopes  of  the  future.     Vide  note  (c)  at  the  end  of  the  Section. 
 
 Ch.  XXVI.  I.  }*"IS3  lyi  TI^I  There  was  a  famine  in  the  land.  The  preceding 
 chapter  has  acquainted  us  with  the  internal  development  of  Isaac's  family ;  the 
 present  informs  us  of  his  external  position,  and  comprises  most  of  the  leading 
 events  of  his  life.  A  famine  compels  Isaac  to  break  up  the  establishment  at  Beer- 
 Lachai-Roe,  in  the  south  country,  where  he  had  long  dwelt.  He  is  inclined  to  pro- 
 ceed to  Egypt,  as  his  father  on  a  similar  occasion  had  done.  He  is,  however,  directed 
 by  a  vision,  not  to  visit  that  country,  but  to  abide  in  the  land  of  his  birth,  where  he  is 
 assured  the  divine  blessing  and  protection  will  be  extended  to  him.  The  events 
 that  take  place  during  his  visit  to  Abimelech,  King  of  the  Philistines,  at  Gerar, 
 and  after  he  left  that  city,  have  so  striking  a  resemblance  to  what  befel  Abraham 
 in  the  same  place,  (comp.  supra  Ch.  xx.  and  xxi.  22-32,)  that  biblical  critics 
 of  the  rationalist  school  have  not  hesitated  to  affirm,  this  narrative  of  Isaac's 
 adventures,  is  but  a  repetition  of  Abraham's  history ;  an  interpolation,  which 
 applies  the  same  events  to  two  different  personages.  For  a  full  revision  and 
 refutation  of  this  opinion,  see  note  (rf)  at  the  end  of  the  Section.  lyiH  HiPJD 
 Dm3X  ^'O'^l  rrri  "ICJ'K  IIK^XIH  besides  the  first  famine  that  had  been  in  the 
 days  of  Abraham.  "  These  repeated  famines  arose  from  the  careless  cultivation 
 of  the  soil."  (Cahen.)  "  Perhaps  there  had  been  no  famine  before  the  days 
 of  Abraham,  so  that  this  calamity  formed   an  era  in  the  history  of  such  events. 
 
144  GENESIS    XXVI. 
 
 4.  I  will  cause  thy  seed  to  multiply  as  the  stars  of  heaven,  and 
 will  give  unto  thy  seed  all  these  countries  :  and  in  thy  seed  shall 
 all  the  nations  of  the  earth  bless  themselves : 
 
 5.  In  reward  that  Abraham  hearkened  to  my  voice,  and  kept  my 
 charge,  my  commandments,  my  statutes,  and  my  laws. 
 
 6.  Yitschak  dwelt  in  Gerar. 
 
 7.  When  the  men  of  the  place  asked  him  about  his  wife,  he  said. 
 She  is  my  sister :  for  he  feared  to  say.  She  is  my  wife  :  lest,  said  he, 
 the  men  of  the  place  should  kill  me  for  Ribcah,  because  she  was 
 fair  to  look  upon. 
 
 8.  It  happened  when  he  had  been  there  a  long  time,  that  Abi- 
 melech,  king  of  the  Philistines,  looked  out  at  the  window  :  he  saw, 
 and  behold,  Yitschak  loas  sporting  with  Ribcah  his  wife. 
 
 9.  And  Abimelech  called  Yitschak,  and  said.  Behold,  surely  she 
 is  thy  wife :  then  how  saidst  thou.  She  is  my  sister  ?  Yitschak 
 said  unto  him.  Because  I  thought.  Lest  I  die  for  her. 
 
 As  the  inhabitants  of  Gcrar  had  not  forgotten  the  incident  with  Sarah,  Isaac 
 feared,  even  though  no  one  should  attempt  to  take  his  wife  from  him  by  force,  as  in 
 that  case  the  king  and  the  laws  would  protect  him,  yet  some  one  desirous  of 
 possessing  Rebecca  might  begin  with  secretly  removing  him  by  assassination,  in 
 order  afterwards  lawfully  to  espouse  the  widow.  Therefore  he  said,  she  is  my 
 sister ;  so  that  should  any  one  propose  to  form  a  matrimonial  alliance  with  her, 
 Isaac  might  have  time  to  apply  to  the  king,  and  to  solicit  his  protection. 
 
 8.  D''ON"I  DE^*  w  13"lN  ''2  When  he  had  been  there  a  long  time.  Security  begot 
 carelessness.  After  a  considerable  time  had  elapsed  without  his  experiencing  any 
 molestation  on  the  score  of  his  wife,  he  grew  less  reserved  and  circumspect  in  his 
 intercourse  with  her.  |"l7nn  iy3  through  the  window.  \'0r\  (root  pbVi  bored  or 
 pierced  through)  an  opening  or  aperture  in  a  building.  "  This  jlPPl  was  an  aperture 
 in  the  balustrade  round  the  roof  of  Abimclech's  palace,  through  which  the  king  could 
 look  down  on  the  houses  in  the  town,  and  thus  see  what  took  place  in  the  domestic 
 privacy  of  their  inner  courts.  Comp.  2  Samuel  xi.  2."  {Von  Bohlen.)  pPlV  iUni 
 pnVO  and  behold  Yitschak  was  sporting  with  his  wife.  pPIVO  pPl^**  an  evident 
 play  upon  words,  probably  intended  to  convey  a  covert  reproach  for  his  want  of  cir- 
 cumspection. pn^'D  sporting,  "  connubial  dalliance."  (Rashi.)  "  Although  nothing 
 obscene  is  intended  here  to  lie  expressed,  Abimelech  probably  saw  Isaac  and 
 Rebecca  romping  with  greater  animation  than  might  be  usual  or  proper  between 
 brother  and  sister."  {Philippson.)  np3")  JIS  as  if  the  text  had  U]}  with.  {Mendels- 
 sohn.) 
 
 'J.  Xin  "inJJ'N  njn  "JS  Behold  surely  she  is  thy  wife.  nSH  "JN  "  nevertheless 
 behold,  §c. ;  but  on  the  contrary  behold."  (Gesenius.)  It  would  appear  that  Abime- 
 lech summoned   Isaac  into  his  presence,    and    again  interrogated  him    as    to   his 
 
riNi  •'lyn^  '^nj^i  D^b^'n  ^;35i:??  ^O" ^^  'r\'5T1  ^    ^  T?'? 
 
 'j^    :  'mr\)  ^mpn  ^m^^ib  ^ri'^^sj^i^D  Sb^*i  '•^p!i  Dniij<  VJbtJ^ 
 if2ik[)  inm^  faip^n  tox  ^i^x^n.  r    :  ^^^3  pnv!  ig*!!  6 
 
 nx  ppiv?  pnv'  n^ni  >^ti  p^nri  nj^a  o^ri^^s  i|^g  ^^?'5^? 
 
 V    T      I  V         •      :-    T       J-    p      T    :   •         T    ••  V       ic-  f,-  ■    i   -.       t     :v-   t        )    v  : 
 
 4.  |*"l>?n  ''''li  73  iy"lT3!  1D"l2nni  atid  in  thy  seed  shall  all  the  nations  bless  them- 
 selves. This  Ijeiiediction,  together  with  those  contained  in  the  preceding  verse, 
 form  the  particulars  of  the  divine  promise  Avhich  the  Lord  had  sworn  to  bestow  on 
 Abraham,  and  which  is  here  confirmed  in  its  fullest  extent  to  Isaac.  (Comp.  supra 
 xxii.  17,  IS,  and  jiote.) 
 
 5.  vp3  Dn"l3X  yOS^*  ")EJ*X  Ipy  in  reward  that  Abraham  hearkened  to  my  voice, 
 generally ;  and  especially  when  he  was  commanded  to  sacrifice  his  only  son  as  a 
 burnt  offering.  (Comp.  supra  xx.  18,  ''hp2  nV^^  "It^N  ^pj?)  "•mDK'O  "iDC^n  a7id 
 kept  my  charge.  "  This  is  a  general  appellation,  comprehending  within  itself  those 
 details  which  arc  immediately  afterwards  specified."  (^Aben  Ezra.)  *nipn  TllVD 
 Tlliril  my  commandments,  my  statutes,  and  my  precepts.  "  Commandments  are 
 those  laws  which,  though  they  were  not  expressly  enacted,  reason  would  enjoin 
 as  necessary;  as,  for  instance,  to  abstain  from  robbery,  bloodshed,  and  the  like. 
 Statutes  are  those  enactments  for  which  no  reason  can  be  assigned,  but  which  must 
 be  obeyed,  because  such  is  the  pleasure  of  the  Sovereign,  as  abstaining  from  for- 
 bidden meats,  mixed  garments,  &c.  Precepts  are  laws  which  have  been  orally 
 delivered."  (Eashi.)  Many  commentators  have  applied  these  synonymcs  respec- 
 tively, to  various  events  in  Abraham's  life :  the  general  idea,  however,  which  is 
 given  by  Nachmanides,  as  it  is  the  most  simple,  appears  to  us  the  best.  He  says  : 
 "  My  charge  means  Abraham's  firmness  in  worshipping  the  one  true  God,  and  pro- 
 claiming his  unity  and  perfection  to  all  nations.  My  commandments  applies  to 
 Abraham's  implicit  obedience  to  the  divine  behest,  in  quitting  his  kindred  and 
 native  land,  banishing  Hagar  and  her  offspring,  and  giving  up  his  only  son  as  a 
 burnt  offering.  My  statutes  applies  to  the  practice  of  the  moral  and  social  virtues 
 of  benevolence,  integrity,  hospitality,  by  Abraham,  and  his  inculcating  them  on  his 
 family  and  household.  My  precepts  applies  to  the  rite  of  circumcision,  and  the 
 various  observances  therewith  connected." 
 
 6.  T1J3  pn^**  SCJ'^I  Yitschak  dwelt  in  Gerar.  In  obedience  to  the  divine  direc- 
 tion. 
 
 7.  TlK'K  My  wife.     The   Samaritan  adds   ^J^il   she   is.     "•33111''   should  kill  me. 
 
145  GENESIS    XXVI. 
 
 10.  Abimelech  said,  What  is  this  thou  hast  done  unto  us  ?  one 
 q/the  people  might  well  nigh  have  lain  with  thy  Avifc,  and  thou 
 hadst  brought  guilt  upon  us. 
 
 11.  Abimelech  then  charged  all  the  people,  sajdng,  He  that 
 toucheth  this  man  or  his  wife,  shall  assuredly  be  put  to  death. 
 
 12.  Then  Yitschak  sowed  in  that  land,  and  acquired  in  the  same 
 year  a  hundred-fold,  for  the  Lord  blessed  him. 
 
 13.  Thus  the  man  became  great,  advanced,  and  went  on  in- 
 creasing continually,  until  he  grew  very  great. 
 
 14.  For  he  had  jjossession  of  flocks,  and  possession  of  herds,  and 
 many  domestics.     And  the  Philistines  envied  him. 
 
 These  circumstances  are  mentioned  to  shew  the  efficacy  of  the  blessing  promised  to 
 Isaac,  since  the  land  is  not  fertile,  and  the  year  was  one  of  scarcity.  Never- 
 theless, he  reaped  so  uncommon  a  harvest."  (Rashi.)  Ciyt^  n5<D  a  hundred  fold, 
 iy^  (verbal  from  "lytJ*  to  think,  estimate,^  in  Chaldee  measure,  occurs  nowhere 
 else  in  Scripture.  "  Our  Sages  say,  Isaac  estimated  the  probable  produce  of 
 the  plot  of  ground  he  had  sown,  in  order  to  pay  the  tithes  thereon  :  and  that  the 
 actual  produce  exceeded  his  estimate  a  hundred  fold."  (Rashi.)  Mendelssohn 
 translates  D'^iyti'  Anschlag,  estimate ;  but  all  later  translators  look  upon  the  word 
 as  denoting  a  measure,  and  render  D^iyti^  HND  a  hundred  fold.  Such  also  is  the 
 rendering  of  Luther,  and  of  the  English  authorised  version.  The  Septuagtnt  has 
 tKa-roaTevovaav  KpiOr'jv^  as  if  the  text  had  D''"iyK'  which,  however,  limits  the 
 abundant  produce  to  one  kind  of  grain  only,  barley ;  whereas  it  is  evidently  the 
 intention  of  the  text  to  shew  his  general  success  and  prosperity.  "H  In3"l3*1  for  the 
 Lord  blessed  him.  All  the  foregoing  details  have  only  been  given  to  prepare  the 
 reader  for  this  summary,  which,  in  one  word  explains  the  cause  of  Isaac's  rapid 
 success. 
 
 13.  van  "|^''"l  until  m'O  hlii  '•3  "]]}  Thus  the  man  became  great,  §c.  This  accu- 
 mulation of  epithets  is  intended  to  shew  the  gradual  but  uninterrupted  increase  of 
 Isaac's  wealth  and  influence. 
 
 14.  ")p3  n5p?D1  |i<V  n^pttl  possession  of  flocks,  and  possession  of  herds.  This 
 constitutes  the  proper  wealth  of  a  nomade.  Comp.  supra  xii  16.  nSI  iM2V  and 
 many  domestics.  Sept.  f^ewp^/ta  TioWd  "  TM2V  signifies  much  work,  and  is  in 
 the  language  of  this  country  expressed  by  ouvrage."  (Rashi.)  "Labour  in  his  fields 
 and  vineyards ;  for  wherever  the  word  ^\'^2V  is  used  alone,  without  any  qualifica- 
 tion, it  denotes  tilling,  cultivating,  the  ground."  (Rashbam.)  This  opinion  Men- 
 delssohn prefers,  and  accordingly  renders  H^")  T\12))  starken  Ackerbau,  extensive 
 agriculture.  "  Many  bondmen  and  bondwomen,  who  worked  for  him."  (Aben 
 Ezra.)  "  Verbal  from  IQJ?  a  body  of  servants,  ot  domestics,  familia.  Compare 
 Job  i.  3.  1S0n3"im3yi  ibid,  xxxiv.  25."  (Gesenitis.)  "  ITlDy  in  a  transitive 
 sense,  that  which  worketh,which  is  operative,  domestics."  (Arnheim.)  Most  modern 
 translators   and  commentators  render  TMIV  domestics.     "  The  sacred  Scriptures, 
 
13  n^^xnn  nttp 
 
 nnx  :35^  ^V-^i  i:fe  n^b^j;  nN-r-n;^  '^'p^'^^?  ">?^!5  lo    t  n^Sj; 
 
 pnv^  VDr5  ^^  ♦  ^9^'  ^''^  Wii^^']  mn  K^*^^:3  yi'^n  nb«S  D^n 
 '^^^^ :  mn^  Jinnim  U'^v^  nxD  5<pn  ni£j^"!i  t^^^XDn  xinn  r^^c^ 
 
 IT      :  v."-:iT:r  /,-^r  :  jt  ••  v    -         jt  t    -         jt   :  •-  •    "     I     v  jt  t 
 
 iS-^n^i  14    t  nj<;b  Snr-^3  nj;  Sn:>i  itiSn  ^':'n  D'^t^n  S^>n  i3 
 
 connection  with  Rebecca  ;  and  when  he  persisted  in  saying  she  is  my  sister,  the  king, 
 excited  at  his  obstinacy,  exclaims :  What  thou  hast  stated  is  not  true ;  on  the  con- 
 trary,  behold  she  is  thy  wife,  ^mON  1  thought,  literally,  I  said.  "  Speaking  and 
 thinking,  to  a  man  of  lively  imagination,  especially  when  he  is  alone,  are  the  same 
 thing,  and  they  are  therefore  frequently  expressed  by  the  same  word.  Comp.  ^rjfii 
 in  Homer."  (Gesenius.)  H^^J?  niJDJ<  |S  lest  I  die  for  her.  Finding  that  Abimelech 
 is  positive,  Isaac  does  not  attempt  to  deny  the  truth,  but  at  once,  and  in  few 
 Avords,  candidly  explains  his  conduct.     H vV  on  account  of,  because  of.  {Gesetiius.^ 
 
 10.  t3y03  Well  nigh,  literally,  within  a  little,  little  was  wanting  ;  like  the  French 
 peu  s' en  fallait.  DyH  IHt?  one  of  the  people,  literally,  one,  the  people.  Onkelos 
 and  Jonathan  render  it  t<0y2  "JIT'DT  After  them  Rashi,  "  one  who  represents 
 the  whole  people,  i.  e.  the  king,"  Dyn  inK  "  as  if  the  text  had  Dyn  \D  IVii^  one 
 of  the  people,  i.  e.  any  one,  whosoever  it  be."  (^S.  Dubno.)     Comp.   supra  xxi.   15. 
 
 11.  Vi^i^  ToMC^e^/^,  to  insult  or  injure.  "Isaac  thus  had  the  high  honour  con- 
 ferred on  him,  that  he  and  Rebecca  were  assimilated  to  royalty,  their  persons  being 
 declared  inviolable ;  a  prerogative  reserved  to  kings  only.  And  this  narrative  is 
 inserted  to  prove  how  the  divine  promise,  I  will  be  with  thee,  was  fulfilled;  since 
 the  discovery  of  Isaac's  tergiversation,  which  under  ordinary  circumstances 
 would  have  lessened  his  respectability,  only  served  to  raise  him  higher  in  the  royal 
 regard  and  public  estimation."  {Abarbanel.)  OOV  T\)J2  shall  assuredly  be  put  to 
 death.  This  is  the  first  instance  in  liistory  of  a  king  holding  the  power  of  life  and 
 death. 
 
 12.  Kinn  pxn  pnV''  ynrn  Then  YHschak  sowed  in  that  land.  This  is  the  first 
 instance  on  record,  that  any  of  the  patriarchs  occupied  themselves  with  agriculture. 
 "  Cultivation  is  never  practised  by  the  purely  desert  nomades :  but  when  pastoral 
 tribes  wander  in  the  plains  and  free  pastures  of  a  settled  country,  there  are  many 
 circumstances  which  may  lead  them,  in  a  thinly-populated  district,  to  turn  their 
 attention  to  agriculture,  with  the  view  of  raising  such  produce  as  they  require  for 
 their  own  subsistence."  (Kitto.)  "  The  famine,  and  the  wants  of  a  large  household, 
 compelled  Isaac  to  endeavour  to  raise  some  grain  towards  his  subsistence ;  but 
 he  did  not  renounce  the  pastoral  occupations  and  habits  he  inherited  from  his 
 father,  as  appears  from  the  sequel  of  the  text."  {Abarbanel.)  Ninn  pN3  in  that 
 land,  "  though  it  was  not  equal  to  the  promised  land  in  point  of  fertility."  (Eashi.) 
 Ninn  n3C^3  in  the  same  year,  "  although  the  year  was  one  of  dearth  and  famine. 
 
146  GENESIS   XXVI. 
 
 15.  For  all  the  wells  which  his  father's  servants  had  digged  in 
 the  days  of  Abraham  his  father,  the  Pelishtim  stopped  up,  and 
 filled  them  with  earth. 
 
 1 6.  Abimelech  said  unto  Yitschak,  Depart  from  us  :  for  thou  art 
 become  much  mightier  than  we. 
 
 17.  Yitschak  departed  thence,  pitched  his  tent  in  the  valley  of 
 Gerar,  and  dwelt  there. 
 
 18.  Then  Yitschak  digged  again  the  wells  of  water,  which  they 
 had  digged  in  the  days  of  Abraham  his  father ;  for  the  Philistines 
 had  stopped  them  up  after  the  death  of  Abraham  :  and  he  called 
 their  names  after  the  names  by  which  his  father  had  called  them. 
 
 19.  Moreover  Yitschak's  servants  digged  in  the  valley,  and 
 found  there  a  well  of  spring  water. 
 
 20.  But  the  herdsmen  of  Gerar  contended  ^vith  Yitschak's  herds- 
 men, saying,  The  water  is  ours :  therefore  he  called  the  name  of 
 the  well  Esek,  because  they  contended  with  him, 
 
 as  Isaac,  to  form  a  permanent  settlement  in  their  land.  Such  is  also  the  opinion 
 of  Abarbanel,  who  says  that  "  in  re-opening  the  •wells,  and  especially  in  giving  them 
 names,  Isaac  displayed  his  authority  independently,  and  in  spite,  of  the  Philistines ; 
 and  that  he  did  this  in  accordance  with  the  divine  promise,  "for  unto  thee,  and 
 unto  thy  seed,  will  J  give  all  these  countries."  (Supra  verse  4.)  DmSS  '')3''3  in 
 the  days  of  Abraham.  The  Samaritan  has  '•ISJ?  servants,  instead  of  "'D''3  in  the 
 days  of. 
 
 19.  D''''n  D''0  Spring  water,  literally,  living  water.  Onkelos.  pj/Si  \^'''0  Sept. 
 vBaT09  ^wvTos.  "Living,  because  they  continually  flow  and  move."  (^Aben  Ezra.) 
 "Living,  spoken  ol  fresh  or  running  water,  in  opposition  to  that  which  is  stagnant 
 and  dead.'     {Gesenius.) 
 
 20.  D^On  )y?  The  water  is  ours.  "  They  claim  not  the  well  hut  the  water,  because, 
 as  the  text  informs  us,  Yitschak's  servants  digged  in  the  valley,  and  therefore  the 
 herdsmen  of  Gerar  pretended  that  the  water  in  this  well  was  derived  from  their 
 brook,  the  value  of  which  thereby  became  deteriorated.  It  is  to  refute  this  claim  that 
 the  text  in  the  preceding  verse  informs  us  that  Isaac's  servants  found  a  well  of 
 spring  water;  so  that  the  waters  in  this  well  had  their  source,  not  from  the  brook, 
 but  from  a  perennial  spring  in  the  valley,  which  his  servants  found  or  dis- 
 covered, and  to  the  use  of  which,  during  his  residence  there,  he  was  unquestionably 
 entitled."    {Nachmanides.) 
 
 pti*y  Esek.  This  word  with  a  b*,  and  of  which  "Ipti'ynn  is  in  the  conjugation 
 7ysnn,  does  not  again  occur  in  sacred  scripture.  Onkelos  renders  it  pDy  and 
 IpDynn  meddUng,  to  intermeddle.  Rashi  explains  it  by  clamour,  strife,  and  in  this 
 sense  it  is  rendered  by  most  translators  and  commentators.  "  Found  only  in  Hith- 
 PAEL,  to  strive,  to  contend."  {Gesenius,) 
 
 VOL.    I.  2    L 
 
QjbriD  ri{<  dn^iix  ^;!:^3  vix  nnj;  nsn  ^m  rn^y\'h'^\  i^ 
 
 J    :     .  A-    T         iT    T  :    -        V      ■  ■    T         J"  :  »--  :  it  s.      .  .  ■ 
 
 ^m  nirSn:)!i  tn-n  pr\T  D^b  "rtSn  17  :  n^^  mp  n^^^'^ 
 b^a  hsn  '^K^^?  D:^n  nh^irni^  1  isn*!  pn>f^.  n^ji  is    t  Qg^ 
 
 "AT-     I     <.T   :   •       1"  : '^-         /  :    :    --  i-    t      |v.-t  vt)t 
 
 h$m  21    J  i^y  ^p^FJ^nn  ^3  pb^y  nj<?n-DK^  >^np*i  o^gri  ^:h 
 
 speaking  of  Isaac's  great  wealth,  mention  flocks  and  herds,  and  many  servants, 
 but  do  not  name  gold  and  silver,  as  had  been  done  in  the  case  of  his  father  Abraham, 
 (supra  xxiv.  35.)  because  the  sacred  historian  wishes  to  acquaint  us  with  the  reason 
 why  the  Philistines  envied  him  :  and  that  reason  was  the  rapid  increase  of  his  flocks, 
 herds,  and  servants,  not  his  treasures  of  the  precious  metals."  {Nachtnanides.) 
 
 15.  msan  ^31  For  all  the  wells.  "From  the  especial  mention  made,  (infra, 
 verse  19,)  of  the  well  of  spring  water,  I  infer  that  the  wells  here  spoken  of  were 
 ponds  which  Abraham  had  dug,  and  kept  filled  with  water.  (Aharbanel.)  DltoHD 
 DTIB'^S  the  Pelishtim  stopped  up.  Stopping  up  the  wells  is  still  an  act  of  hostility 
 in  the  East.  "  In  India,  a  person  who  hates  another,  will  sometimes  send  his  slaves 
 in  the  night,  to  fill  up  the  well  of  the  latter,  or  to  pollute  it,  by  throwing  in  the  car- 
 cases of  unclean  animals."  (Roberts.) 
 
 16.  13JDyD  "j!?  Depart  from  us.  "  We  here  find  the  first  indication  of  that  poli- 
 tical system  on  which  Pharaoh,  at  a  later  period,  acted  when  he  reduced  the  Israelites 
 to  a  state  of  bondage.  (Comp.  Exod.  i.  9.)  Strangers  who  came  to  reside  in  a 
 country,  and  who,  from  their  wealth  or  their  numbers  inspired  apprehension,  were 
 cither  to  be  expelled  or  subdued."  {Philippson.) 
 
 17.  "na'pnj  the  valley  of  Gerar.  The  Vady  Gerar,  is  a  valley  through  which 
 flows  a  streamlet.  Vide  Sozomen  vi.  32,  ix.  17.  "PH)  a  valley  with  a  irook.  It 
 also  signifies  a  river,  that  flows  through  a  ravine  or  deep  country.  "  It  is  possible  that 
 the  Greeks,  imable  to  pronounce  VxnX?  in  Dn'SD^m  have  turned  it  into  NeFXoV, 
 Nile."     (Cahe7i.) 
 
 18.  ""13"!  D'-On  mX3  nX  "ISn^l  pn^'  n5J'''1  Then  Yitschak  digged  again  the  xoells 
 of  water.  According  to  the  customs  of  the  East,  by  re-opening  these  wells  after 
 the  inhabitants  of  the  land  had  stopped  them  up,  and  especially,  by  giving  them 
 again  the  same  names  which  his  father  Abraham  had  formerly  conferred  on  them, 
 Isaac  asserted  a  hereditary  right  to,  and  property  in,  these  wells ;  which  the  Phi- 
 listines, who  already  looked  upon  him  with  a  jealous  eye,  and  dreaded  his  increasing 
 wealth,  were  not  disposed  to  concede.  Hence  the  many  quarrels  between  him  and 
 them.  And,  as  there  can  be  no  doubt  but  these  wells  must  have  been  of  great 
 utility  to  them,  it  appears  that  their  stopping  them  up  was  done  to  assert  their  right 
 of  property  against  his  claim,  and  to  discourage  the  attempts  of  so  powerful  a  chief 
 
147  GENESIS    XXVI. 
 
 21.  They  digged  another  well,  but  they  contended  for  that  also, 
 therefore  he  called  the  name  of  it  Sitnah. 
 
 22.  He  removed  from  thence,  and  digged  another  well :  but  for 
 that  they  did  not  contend :  therefore  he  called  the  name  of  it 
 Rechoboth ;  as  he  said.  For  now  the  Lord  hath  made  room  for  us, 
 we  shall  again  thrive  in  the  land. 
 
 23.  From  thence  he  went  up  to  Bcer-sheba. 
 
 24.  And  the  Lord  appeared  unto  him  the  same  night,  and  said ; 
 I  am  the  God  of  Abraham  thy  father  :  fear  not,  for  I  am  with  thee ; 
 I  will  bless  thee,  and  multiply  thy  seed  for  my  servant  Abraham's 
 sake. 
 
 25.  He  built  an  altar  there,  proclaimed  the  name  of  the  Lord, 
 and  pitched  his  tent  there  :  there  also  Yitschak's  servants  dug  a  well. 
 
 26.  Then  Abimelech  went  to  him  from  Gerar,  with  Achuzath 
 his  companion,  and  Phichol  the  chief  of  his  host. 
 
 24.  XITl  ?X  Fear  not.  It  appears  that  Isaac,  driven  out  of  the  land  by  the 
 persecution  of  the  Philistines,  felt  uneasy  and  apprehensive  as  to  his  future  prospects, 
 particularly  as  he  had  been  compelled  to  quit  Gerar  by  a  direct  injunction  from  the 
 king:  whereas  his  father  Abraham  had  never  been  subjected  to  any  such  insult ; 
 but,  on  the  contrary,  had,  under  the  promise  of  special  protection,  been  invited  to 
 take  up  his  abode  in  any  part  of  the  land  he  might  like.  (Vide  supra  xx.  15. 
 1^  T'^'iyn  niOn  "T'Jq'?  ^VIS  n^n)  To  strengthen  and  to  comfort  Isaac,  this  fresh 
 assurance  of  the  divine  blessing  and  protection  was  vouchsafed  to  him.  "  To  fulfil 
 this  promise,  the  deity  caused  Abimelech  to  visit  Isaac  with  a  much  larger 
 retinue  than  had  accompanied  his  predecessor  (vide  supra  xxi.  22.)  when  he  went 
 to  make  a  covenant  with  Abraham ;  thus  shewing  great  honour  to  Isaac,  and  by 
 friendly  discourse  dispelling  his  apprehension."  {Nachmanides.^  Tl^X  ""^JK 
 T'^S  DmiX  I  am  the  God  of  Abraham  thy  father.  The  expression  ""JHS  Tlb'X 
 Dni3K  is  used  by  Abraham's  servant  (supra  xxiv.  12.)  as  if  he  had  said,  O  Lord 
 God,  whom  my  master  Abraham  worships.  Here  Dm3S  TIT'X  ''33X  I  am  the  God 
 of  Abraham,  has  a  different  meaning.  It  is  a  solemn  declaration  in  which  the  deity 
 proclaims  himself  as  the  God  who,  revealing  himself  to  Abraham,  had  been  acknow- 
 ledged by,  and  had  made  a  covenant  with,  him.  The  names  of  Isaac  and  Jacob 
 were  subsequently  added  (Exod.  iii.  6.),  because  to  both  of  them  the  same  revela- 
 tion and  covenant  had  been  vouchsafed.  The  expression  is  therefore  only  in 
 so  far  exclusive,  as  the  covenant  which  it  commemorates  was  solely  made  with 
 these  three  patriarchs  for  their  posterity. 
 
 25.  niTD  DK'  P"'1  He  built  an  altar  there,  vide  supra  xii.  8.  note.  This  is  the 
 only  altar  which  the  sacred  historian  mentions  as  having  been  built  by  Isaac. 
 
 26.  inyiO  ntriKI  with  Achuzath  his  companion.  For  the  various  explications 
 and  renderings  of  this  obscure  and  difficult  sentence,  sec  note  (/)  at  the  end  of  the 
 section. 
 
T      •     )    j-r--  IT   :    ■  VT    :  ^t):--     t    av  ^t         -  v.-t-  v  v    -  j-    : 
 
 ^2  it^iH")  nihhn  HD^  i<;ij7.i  n^Sj^  ^i^  ih\  n^iriNi  nxa  nsn*! 
 ^i<:i  nm  h]^')  23   ^y>n    ♦  v-ixn  ^lins^  ^liS  mn^  n^nnn  nm 
 
 "^J^n^"^^"^  'O^snni^  Yn:?^;i^  ':?''k  j\:^i<-'^  iiyr^-hi^  ^5^  ^Dl?^ 
 -b*i  nin^^  Dt?^5  J^li":?*!  rim  ^P  ]S.)  ^    *  '1?^?  ^D1?^  "1^??^ 
 
 VT    ••       J  ^-  T        I V    V      •  -:  I-  I"    :     I    vT  :  •       i-  :  *'-  ^t  :  •  -       ^  t:   it  vt 
 
 21 .  nJtiK'  Sitnah,  verbal  from  ]\$^  Rashi  explains  it  by  the  old  French  word 
 nuisement,  annoyance.  It  is  generally  rendered  contention  or  obstacle.  "  The 
 stopping  of  Abraham's  wells  by  the  Philistines,  the  reopening  of  them  by  Isaac, 
 and  the  restoration  of  their  former  names — the  commemorative  names  given  to  the 
 new  wells,  and  the  strifes  about  them  between  those  who  had  sunk  them  and  the 
 people  of  the  land — are  all  circumstances  highly  characteristic  of  those  countries  in 
 which  the  want  of  rivers  and  brooks  during  summer,  renders  the  tribes  dependent 
 upon  the  wells  for  the  very  existence  of  the  flocks  and  herds  which  form  their 
 wealth.  The  question  of  exclusive  right  to  wells  often  leads  to  bitter  and  bloody 
 quarrels  in  the  East ;  and  it  was  probably  to  avoid  the  last  result  of  an  appeal  to 
 arms  that  Isaac  withdrew  out  of  the  more  settled  country  towards  the  desert,  where 
 he  might  enjoy  his  wells  in  peace."  {Kitto.)  "  HJtit^  from  ptJ^  synonymous  with 
 DtSty  to  hate,  or  to  bear  malice.  The  true  rendering  of  n^tSEJ'  is  hatred  or  malice  ; 
 and  it  is  probably  in  allusion  to  this  name,  which  proclaimed  to  the  world  the  feeling 
 they  entertained  against  him,  that  Isaac  reproaches  Abimelech  and  the  Philistines 
 (infra  verse  27),  Ye  hate  me."  {Frank.)  Though  Isaac  from  a  love  of  peace  and 
 a  desire  to  avoid  contention,  yielded  possession  of  the  disputed  wells,  he  did  not 
 renounce  his  claim  on,  or  right  to,  them,  since  he  exercised  the  prerogative  of  giving 
 names  to  these  wells,  and  in  so  doing  declared  himself  the  rightful  owner. 
 
 22.  "IBIT'I  he  digged,  in  the  singular.  It  refers  to  Isaac,  as  the  nQriM  they 
 digged,  in  the  preceding  verse,  does  to  his  servants.  The  act  of  the  servant  is 
 designated  as  that  of  the  master,  being  undertaken  by  his  order  and  under  his 
 auspices.  Hvy  13")  5<?1  but  for  that  they  did  not  contend,  as  he  had  removed 
 beyond  the  bounds  of  their  pastures.  It  appears  probable  that  Isaac's  yielding, 
 and  his  preferring  to  remove  rather  than  to  make  good  his  claims  by  force,  calmed 
 the  jealous  fears  of  the  Philistines,  and  convinced  them  his  intention  was  not  to 
 intrude  upon  their  lands,  or  forcibly  to  settle  among  them.  ni3m  Rechoboth,  verbal, 
 from  1Vr\  to  enlarge,  to  make  rootn,  to  deliver,  and  is  generally  rendered  enlarge- 
 ment or  liberty.  "  Well  of  liberty."  (^Mendelssohn.)  U^IDI  we  shall  thrive ; 
 the  preter  turned  into  future  by  means  of  the  conversive  1 
 
 23.  ySC'  INI  Beer -Shebang.  "  This  place  is  not  the  one  which  received  its  name 
 from  Abraham  (supra  xxi.  31.)  as  appears  from  Joshuaxiv.28,andxix.  2."  {Rashbam.) 
 
148  GENESIS    XXVI. 
 
 27.  Yitschak  said  unto  them,  Wherefore  come  ye  unto  me,  when 
 ye  hate  me,  and  have  sent  me  away  from  you  ? 
 
 28.  They  said,  we  have  plainly  seen  that  the  Lord  was  with 
 thee :  we  therefore  said.  Let  there  be  now  an  oath  betwixt  us, 
 betwixt  us  and  thee,  and  let  us  make  a  covenant  with  thee ; 
 
 29.  That  thou  wilt  do  us  no  hurt,  as  we  have  not  touched  thee, 
 and  as  we  have  done  unto  thee  nothing  but  good,  and  have  sent 
 thee  away  in  peace  :  thou  art  now  the  blessed  of  the  Lord. 
 
 30.  He  made  them  a  feast,  and  they  did  eat  and  diink. 
 
 31.  They  rose  early  in  the  morning,  and  swore  one  to  an- 
 other :  then  Yitschak  conducted  them,  and  they  departed  from 
 him  in  peace. 
 
 touched  thee,  to  injure  thee  in  thy  person  or  property.  "31  IVti'y  lEJ'XSl  And  as  we 
 have  done  unto  thee  nothing  hut  good,  and  have  sent  thee  away  in  peace.  "  Abime- 
 lech,  for  himself  and  his  companions,  not  only  disclaims  all  participation  in  the 
 envious  and  hostile  feelings  the  Philistines  entertained  towards  Isaac,  and  the 
 strife  that  ensued,  but  even  takes  merit  to  himself  and  his  advisers,  for  having  sent 
 Isaac  and  his  family  away,  before  the  ill-will  of  his  subjects,  which  he  could  not 
 control,  had  proceeded  to  acts  of  violence  and  outrage."  (Nachtnanides.)  That 
 Abimelech  did  not  join  in  the  envy  and  hatred  generally  felt  against  Isaac,  may 
 be  inferred  from  the  words  of  the  text ;  for  though  Abimelech  is  expressly  named 
 as  the  person  by  whom  Isaac  is  ordered  to  quit  Gerar,  yet  no  particular  mention 
 is  made  of  him  in  the  preceding  verses,  which  state  that  the  Philistines  envied  Isaac, 
 andthatthey  stopped  up  the  wells.  (Comp.  suprav.l4, 15.)  "H  "1113  nnj?  nnX  thou 
 art  now  the  blessed  of  the  Lord.  "  Do  thou  likewise  thus  towards  us,  thou  blessed 
 of  the  Lord."  (Rashi.J  "We  now  ask  of  thee,  thou  blessed  of  the  Lord,  that  thou 
 shouldest  deal  with  us  as  we  have  dealt  with  thee."  (Rashbam.)  According  to  this 
 exposition  "H  "in^  is  only  a  title,  or  complimentary  designation.  Comp.  supra  xxiv. 
 31.  ^'n  "]1"l3  K13  "  Thou  art  now  the  blessed  of  the  Lord,  increasing  in  wealth 
 and  power;  the  alliance  with  thee  is  therefore  alike  advantageous  and  desirable." 
 (Philippson.) 
 
 30.  nnti'D  Dn?  K^y^l  He  made  them  a  feast.  He  entered  into  an  alliance  with 
 them,  and  as  a  token  and  part  of  the  formalities  attending  the  ratification  of  the 
 covenant  between  them,  he  made  a  feast.  Comp.  infra  xxxi.  4G.  nni^D  a  feast, 
 banquet,  av^-n-oaiov^  verbal  from  nHEi^  to  drink,  from  which  action  the  whole 
 repast  is  denominated. 
 
 31.  Dn7EJ'''1  he  conducted  them.  He  waited  on  them  part  of  their  way  back,  in 
 accordance  with  a  custom  still  observed  in  the  East.  Comp.  supra  xviii.  10. 
 note.  "  rhl^  corjiig.  Piel.  of  the  verb  rvi^  to  send,  expresses  to  accompany 
 one  departitig."  (Gesenius.)  DI^CO  IDXD  13?''1  and  they  departed  from  him  in 
 peace.  "  The  question  lias  been  asked  Avhy  Isaac  did  not  remonstrate  with 
 Abimelech  respecting   the  wells  of  which  the   Philistines  had    deprived  him,    as 
 
pn^.*  brlS^?  n;5^^*l  27    ♦  ixnv-^ib^  ^b^si  inynp  n•m^?)  "1^.^^ 
 
 IV    :    •   !••  •>.:-:  I-  •  jv       ••  :  v    -   :       /,t  ••  iv       t       '^      v  - 
 
 £)T    T  yT        •      :  V  -      \  T  ^-  iT       :  jt  t  i-  •     t         a     t  :         i  - 
 
 DiWii  ^nW^j  iiLD-pi  'fj^j;  Jii\b^  n^^fD1^  "ri^i^?^;  ^'p''^^^;?  J^^l 
 fex*!  nfe^^  bnS  b^x?*.!  30  ^k^^dh  ♦  nirr;  ^'^y^  nny.  nri5< 
 prt^^  DnWn  vnxS  ^^x  wn^^'-n  npiiin  ^^:''3t^*"i  31     :  )m^) 
 
 I      T    :  •  J-  :    -    :i-  a-    t   :  a-  ■^   :   it    •  -         |v       -  j-    :    -  -  c    :    • 
 
 27.  vX  DnX2  J?nD  Wherefore  come  ye  u7ito  me.  "  You  visit  me,  either  because 
 you  are  my  friends,  or  because  you  require  my  assistance  in  some  shape.  As  to 
 your  friendship,  your  conduct  has  proved  that  you  hate  me  ;  and  if  you  need  my 
 aid,  that  might  have  been  more  readily  and  eifectually  granted  before  you  sent  me 
 away  from  you.  As,  therefore,  it  can  be  neither  of  these  motives  that  brought  you 
 hither,  why  do  you  come  at  all?''     (Abarbanel.) 
 
 28.  "131  lyX"!  1X"I  We  have  plamly  seen  that  the  Lord  is  with  thee.  "  Our  first 
 impression  was  that  the  great  acquisition  of  wealth  which  thou  hast  made  during 
 thy  residence  among  us,  was,  by  some  means,  at  our  expense,  and  to  our  detriment : 
 but  we  now  plainly  perceive  that  such  was  not  the  case,  and  that  thy  prosperity  results 
 from  the  direct  blessing  of  the  Deity."  {Abarbanel.)  "H  the  Lord.  Cahen  finds 
 it  remarkable  that  the  Philistine  here  uses  the  Tetragrammaton,  or  ineffable  name 
 of  the  Lord,  but  the  name  of  the  God  of  Abraham,  who  within  the  memory  of  man  had 
 appeared  to  a  former  Abimelech,  was  not  yet  lost  to  his  family.  TwH,  an  oath,  with 
 an  imprecation.  (Comp.  TVHn  nyiK'l  Numbers  v.  21.)  UTllV^  betwixt  us,  with  a 
 double  sign  of  the  plural  (HI  and  '').  Onkelos  renders  jyS  D''"'pnn  X^nniX  p3  Him 
 UTIIJU  n'pX  N3  '•nn  by  Xnt^DO  and  is  followed  by  Rashi,  who  has,  "  Let  the  oath 
 of  covenant  and  imprecation  that  passed  between  our  fathers,  be  confirmed  by  us." 
 According  to  this  view,  the  double  plural  in  IJTllJ''^  would  denote  Abraham  and 
 the  first  Abimelech,  as  well  as  Isaac  and  his  visitors.  But  according  to  Mendelssohn, 
 the  double  plural  is  intended  to  express  "  between  us,  me  and  my  friends,  and  thee." 
 Such  is  also  the  opinion  of  Frank.  '^}''2)  13''3''!3  even  betwixt  us  and  thee  ;  us  of 
 the  one  part,  and  thee  of  the  other. 
 
 29.  "131  ntJ'yn  DN  That  thou  wilt  do  us  no  hurt,  lit.  if  thou  wilt  do  harm  to  us. 
 "  The  word  DX  when  used  with  an  oath  or  asseveration,  conveys  a  negative,  will  or 
 shallnot.  Compare  supra  xxi.  23.  ''^  "Ipt^n  DX  Onkelos  ^a  mptiTl  x'pT  DN  Numb. 
 
 xiv.  30.  y^\^r\  W  li^nn  onx  as  i  sam.iu.  14.  "hv  n''3  py  isan''  D5<  et.  ai.pass." 
 
 (Mendelssohn.)  "  DX  in  swearing,  the  form  of  imprecation  being  omitted  by  an 
 ellipsis,  not,  that  not.  Comp.  2nd  Sam.  xi.  11.  as  sure  as  thy  soul  liveth  Ht^yX  DX 
 nrn  inn  nX  IwUlnot  do  tMs  tUng.*  The  literal  meaning  is  if,  or  supposing 
 that;  which  is  evident  when  the  ellipsis  is  supplied,  as  in  2nd  Sam.  iii.  35.  Let  God 
 deal  with  me  thus  and  thus,  if,  §c."   (Gesenius.j     "I13yJ3  X^  n£J>N3  as  we  have  not 
 
 *  Numerous  other  references  arc  given  by  Gesenius. 
 
149  GENESIS   XX YI.,   XXVII. 
 
 32.  On  that  same  day  Yitschak's  servants  came,  and  told  him 
 concerning  the  well  which  they  had  digged  ;  they  said  unto  him. 
 We  have  found  water. 
 
 33.  He  called  it  Shibah :  therefore  the  name  of  the  city  is  Beer- 
 shebang  unto  this  day. 
 
 34.  Esau  was  forty  years  old  when  he  took  to  wife  Yehudith  the 
 daughter  of  Beeri  the  Chittite,  and  Basemath  the  daughter  of  Elon 
 the  Chittite. 
 
 35.  They  were  a  grief  of  mind  unto  Yitschak  and  to  Ribcah. 
 Ch.  XXVII.     1.  It  came  to  pass,  that  when  Yitschak  was  old, 
 
 and  his  eyes  were  dim,  so  that  he  could  not  see,  he  called  Esau 
 his  eldest  son,  and  said  unto  him,  My  son :  he  said  unto  him. 
 Behold,  here  ani  I. 
 
 Abimelech,  is  now  about  to  be  resumed.  ntJ*X  np''1  lohen  he  took  to  wife,  "  he  pre- 
 tended to  follow  the  example  of  his  father,  who  also  took  a  wife  at  that  age." 
 {Baski.)  Their  nuptials  took  place  A.  M.  2148,  when  Isaac  was  a  hundred  years  of 
 age.  ^nnn  nX2  n2  nnin^  nX  VehudUh  the  daughter  of  Beerl  the  CMttUe.  "It 
 appears  the  name  of  Judith  was  used  in  Canaan  before  a  tribe  of  Judah  ( Yehudah) 
 existed."  {Cahen.)  JT'Tin'*  Yehudith  proper  name,  derived  from  Tin  splendoicr, 
 bloom  of  youth,  comeliness.  (Comp.  Daniel  x.  8.)  In  the  genealogical  table  of 
 Esau's  descendants,  (infra  xxxvi.  2.)  his  wives  bear  names  different  from  those  by 
 which  they  are  here  designated.  This  difference  Ahen  Ezra  explains  by  saying, 
 that  Yehudith  had  no  sons  by  Esau ;  therefore  she  is  not  mentioned  in  the  genea- 
 logical table,  which  only  speaks  of  those  wives  by  whom  he  had  male  offspring. 
 Basemath  the  daughter  of  Elon  the  Chittite  is  there  called  Adah,  as  she  had  two 
 names,  and  is  indiscriminately  called  by  either  of  them ;  a  circumstance  of  whicli 
 hundreds  of  instances  may  be  found  in  the  sacred  scriptures."  ^nnn  the  Chittite. 
 The  Samaritan  has  ""inn  the  Chivite.  The  Septuagint  agrees  with  our  text.  Rebecca 
 calls  both  Esau's  wives  "  daughters  of  Cheth."  (Infra  xxvii.  46.) 
 
 35.  ni")  mJD  J''^"1^1  They  were  a  grief  of  mind  to  Yitschak  and  to  Ribcah.  "  p^lini 
 they  were  ;  i.e.  each  of  them  was."  {Aben  Ezra.)  JTi)")  T\')'0  a  grief  of  mind.  HID 
 Some  derive  it  from  mt3  refractory,  perverse,  rebellious.  (Comp.  Dent.  xxi.  18,  20.) 
 Others  from  Tito  to  be  grieved,  to  embitter.  Onkelos  considers  mtt  as  a  participle 
 present,  and  renders  |t3"l01  pIDO  HNini  Tradition  {Targum  Jerushalmi,  and 
 Rashi,  in  loco)  charges  Esau's  wives  with  being  idolators.  This  departing  from 
 the  great  family  principle  laid  down  by  Abraham,  '  not  to  intermarry  with  the 
 Canaanites,  (supra  xxiv.  3,)  was  a  cause  of  heartfelt  grief  and  vexation  to  Isaac  and 
 Rebecca,  and  in  some  measure  prepare  us  for  her  conduct,  as  narrated  in  the  suc- 
 ceeding chapter. 
 
 Cii.  XXVII.  1.  pn^''  JpT  '•3  \'T'"I  It  came  to  pass  that  ivhen  Yitschak  was  old. 
 The  struggle  between  the  twin  brothers,  Esau  and  Jacob,  the  beginning  of  which 
 lias  been  related  in  a  preceding  chapter,  (xxv.  29,  et  scq.)  is  in  the  present  one 
 
T3  ID  n^^^<"ln  tDibp 
 
 !nii*i  pm'  n:2j;  ^Vi**i  xinn  di»!i  i  "tt")  32    ♦  D^^t5^^  ^^^2  ^:h') 
 
 1 I     T   :    •       J"  :  ^-  T-  -  a-  d-  -.r  It:  k    •   i-        j    :  i— 
 
 N^pn  33    :  n'f2  Jli^^^2:  iS  iin^Nn  ^n^n  ^m  ^i^^T]  nn^-Sj;  I'i' 
 
 Vt)  :  •  -  -IT  ^T    T  V.  :         y  -  at    t        ,av     -;  v    ;    -  J  r- 
 
 nx^-ns  nn^in;-™  hm  n^n)  ni^  tD^]^3n5!{-t5  'ib^j;;  ^n;)  34 
 p^^c^^  ni"!  nib  r^nni  35    ♦  ^nnn  jS^x-ns  nbb'!l-n^^1  *nnn 
 
 J     VT   :   •:        -       A  -  a     Kv  :     1-  -  i-    •    r      I  v      ••  -  -   :    jt  v    :       a"    •    i" 
 
 Abraham  had  done  on  a  similar  occasion  ?  (Supra  xxi.  25.)  To  me  it  appears,  that 
 though  the  Philistine  herdsmen  contended  with  Isaac  and  his  servants  for  the 
 possession  of  the  wells  in  question,  yet  they  did  not  actually  take  them  away  from 
 him,  as  the  servants  of  the  first  Abimelech  had  done  to  Abraham.  This,  I  infer ; 
 first,  from  the  fact  of  Isaac  having  given  names  to  these  wells,  which  he  would 
 hardly  have  done,  had  they  remained  in  the  possession  of  his  opponents :  and, 
 secondly,  from  the  difference  in  the  expressions  used  by  the  sacred  writer.  For  in 
 the  dispute  about  Abraham's  wells,  we  are  told  ^^Diai^  H^y  I^TJ  "IB^S  which 
 Abimelech' s  servants  had  violently  seised :  whereas  in  the  case  of  Isaac's  wells 
 it  is  only  stated  12'''T'1  they  contended,  saying  the  water  is  ours  ;  but  no  mention  is 
 made  of  actual  violence,  or  that  the  contention  went  beyond  a  war  of  words. 
 Lastly,  tradition,  preserved  by  Jonathan,  (in  loco)  establishes  the  fact,  that  notwith- 
 standing all  this  strife  and  contention,  the  wells  remained  Isaac's,  as  long  as  he 
 dwelt  in  the  land  of  the  Philistines."  (Mendelssohn.) 
 
 32.  "lS3n  nnX  ?y  concerning  the  well.  "  This  refers  to  the  well  already  men- 
 tioned, (supra  verse  25 ;)  for  while  Isaac's  servants  were  digging,  Abimelech  and 
 his  friends  arrived  on  their  visit  to  him  ;  and  on  the  day  of  Iheir  departure,  his  ser- 
 vants informed  him  that  they  had  succeeded  in  finding  water."  {Nachmanides.) 
 
 33.  "1D1  Vy^  nxn  -l^yn  ntJ'  p  hv  r\V1^  nnX  SnpM  He  called  it  Shibah;  there, 
 fore   the   name   of  the   city  is  Beer-Shebah,  until  this  day.     "Whether  this  is  the 
 
 same  place  to  which  Abraham  had  already  given  that  name,  (supra  xxi.  31,)  or 
 another:  and  if  the  same,  why  is  Isaac  especially  said  to  have  called  it  by  that 
 name  ?  are  subjects  that  have  called  forth  much  diversity  of  opinion  on  the  part  of 
 commentators.  For  their  arguments,  and  also  for  the  geographical  position  of  Bir 
 Seba,  see  note  (g)  at  the  end  of  the  section,  iiyat^  Sept.  'OpKos  oath,  as  if  the 
 text  had  r\]})2^  The  Vulgate  appears  to  have  read  nyiK'  with  a  h  as  it  trans- 
 lates this  name  by  abundance.  From  the  end  of  the  verse,  however,  it  is  evident 
 the  rendering  of  the  Septuagint  is  correct.  In  Hebrew,  the  words  oath  and  seven, 
 are  expressed  by  the  same  radical  letters  V2^ 
 
 34.  n:i^  O'lymN  p  It^y  ^^11  Ssav  was  forty  years  old.  This  and  the  succeed- 
 ing verse  have  no  connexion  with  the  preceeding  narrative,  but  form  the  introduction 
 to  the  continuation  of  Isaac's  domestic  history,  which— interrupted  by  the  rela- 
 tion of  his  sojourn  in  Gerar,  his  strife  with  the  Philistines,  and  his  league  with 
 
150  GENESIS    XXVII. 
 
 2.  He  said,  Behold  now,  I  am  old ;  I  know  not  the  day  of  my 
 death. 
 
 3.  Now  therefore  take,  I  pray  thee,  thy  weapons,  thy  quiver, 
 and  thy  bow,  go  out  to  the  field,  and  hunt  some  venison  ybr  me : 
 
 4.  And  make  me  savoury  meats,  such  as  I  love,  and  bring  them 
 to  me,  that  I  may  eat ;  in  order  that  my  soul  may  bless  thee  before 
 I  die. 
 
 5.  And  Ribcah  heard  when  Yitschak  spoke  to  Esav  his  son : 
 Esav  went  to  the  field  to  huntybr  venison,  and  to  bring  it. 
 
 6.  Ribcah  then  spoke  unto  Yaacob  her  son,  saying,  Behold,  I 
 heard  thy  father  speak  unto  Esav  thy  brother,  saying, 
 
 7.  Bring  me  venison,  and  make  me  savoury  meats,  that  I  may 
 eat  and  bless  thee  before  the  Lord  before  my  death. 
 
 8.  Now  therefore,  my  son,  obey  my  voice  in  that  which  I  com- 
 mand thee. 
 
 viaticum.  Isaac  orders  Esau  to  go  to  hunt  for  game,  instead  of  sending  him 
 to  his  own  flocks  for  a  kid.  This  is  in  strict  conformity  with  the  habits  of  oriental 
 shepherds,  who  seldom,  except  to  entertain  a  stranger,  think  of  diminishing  their 
 flocks  to  supply  themselves  with  meat,  but  are  as  glad  of  any  game  that  falls  in  their 
 way,  as  if  they  had  not  a  sheep  or  goat  in  their  possession. 
 
 4.  □''DyJDD  savoury  meats,  masc.  plural,  verbal  from  DVD  to  taste.  "  This 
 word  has  a  more  extensive  signification  than  the  word  savoury  here  used  to  trans- 
 late it.  It  means  in  general  any  thing  highly  grateful  to  the  taste,  and  may  express 
 any  of  the  more  self-indulgent  preparations  admired  by  the  orientals :  all  Avhose 
 most  esteemed  dishes  are  saturated  with  butter  or  fivt  highly  seasoned  with  salt, 
 spices,  garlic,  and  onions  sharpened  with  vegetable  acids,  or  sweetened  with  honey 
 or  vegetable  sweets."   {Kitto.     Notes  to  Pict.  Bible.) 
 
 5.  N''3nS  to  bring  it.  The  Sept.  appear  to  have  read  Y'ZVh  to  his  father  for  they 
 render   tw   TruTpi    uvtov 
 
 7.  ■"n  "'3D?  before  the  Lord,  i.e.,  "  in  the  name  of  the  Lord ;  or  the  meaning  may 
 be  in  the  sight  of  the  world.  Compare  supra  x.  9.*  "H  ''Jd'?  T'^'  "lUJ  TI033  " 
 (Rashham.)  TllO  ""JD?  before  my  death,  "  as  if  the  text  had  DIDS  D"l03  previ- 
 ous to  my  dying."     (^Aben.  Ezra.) 
 
 8.  "131  vp3  VDC'  ""33  nnyi  Now,  therefore,  my  son,  obey  my  voice,  in  that 
 which  I  command  thee.  Rebecca,  who  knew  the  honest  and  upright  disposition  of 
 her  younger  son,  deems  it  necessaiy  at  the  very  outset,  to  overcome  his  reluctance, 
 and  to  silence  his  scruples,  by  appealing  to  her  maternal  authority,  and  claiming  that 
 obedience,  which,  as  her  son,  ho  is  bound  to  yield  to  her  peremptory  command. 
 "  Rebecca,  mindful  of  the  divine  prediction  that  had  boon  imparted  to  her,  and  certain 
 that  Esau,  by  his  intermarrying  with  the  Canaanitcs  had  for  his  descendants  re- 
 nounced or  rejected  all  pretension  to  the  blessing  and  promises  of  Abraham,  feels 
 
 *  And  note. 
 VOL.    I.  2    M 
 
^mnj<  -^m^i  D^^ytoD  ^^-nb^yi  4  ♦  f]!'^  ''k>  r\i^)i)  r\'im  J^^i 
 np;:^)  5  ♦  n^a^i  D-nbg  'p^^  jl?15r^  i^?5?|  '^^p^^l '!?  '^^'?^'l 
 :  N^nn^  n:^V  n^V^  rin^n  Vj)!  "l^,*!  "^5?  i^'^^J^  pnv".  ^51?  n^6b^' 
 
 ^'^p^  y^sj^  ^in  nnj;i  §    :  ^nix:  ^^sS  mn^  ^;d^  ^5^155^,1  n^^it^i 
 
 A' )     :     '  i"   :         <■•  :  n^-  :  r  y  :  •  %.t     :     j-  ,  '         ^t  .     .  it   .  i  t  ^  • 
 
 brought  to  a  close,  and  by  the  intervention  of  their  mother  Rebecca,  decided  in  fa- 
 vour of  Jacob.  The  moral  conduct  of  the  mother  and  her  favorite  son,  has  been 
 subjected  to  severe  strictures.  Infidel  writers  have  attacked  the  morality  of  the  Bible 
 itself,  as  if  that  sacred  volume  recommended  the  means  emijloyed  by  Rebecca  and 
 Jacob  to  our  imitation,  instead  of  simply  relating  the  fact  that  such  were  the  means 
 they  employed.  Rationalists  have  attacked  the  unity  of  the  narrative,  and  endea- 
 voured to  shew  that  it  is  chronologically  incorrect.  The  various  opinions  of  com- 
 mentators on  this  important  subject,  and  a  chronological  table,  see  in  note  (A)  at 
 the  end  of  the  section.  }pT  old.  According  to  Rashi,  Isaac  was  123  years  old ; 
 according  to  our  chronological  table  he  appears  to  have  been  136  years  of  age  when 
 these  events  took  place.  nbi'lD  ITJ?  JTlDm  and  his  eyes  were  dim,  so  that  he  could 
 not  see.  TINIID  like  JTlXI?  731'*  X?  (infra  xlviii.  10.)  Age  had  weakened  his  cor- 
 poreal powers.  According  to  Abarhanel  these  words  apply  figuratively  to  Isaac's 
 mental  faculties,  so  that  in  his  doting  fondness  for  Esau  he  could  not  see  or  perceive 
 the  un worthiness  of  his  eldest  son. 
 
 2.  N3  n^n  behold  now.  W  "  As  if  the  text  had  nny  now."  (Aben  Ezra.) 
 ^niJD  UV  "•nyT"  i^h  I  know  not  the  day  of  my  death.  "  When  the  soul  is  about 
 to  separate  itself  from  the  body  in  death,  the  preponderance  of  the  spirit  becomes 
 more  decided,  as  the  obstructions  of  matter  decline.  Therefore  a  blessing  jjro- 
 nounced  at  this  time,  has  greater  efficacy  than  at  any  other  period  of  man's  exist- 
 ence r  accordingly,  we  find  that  Jacob  and  Moses,  as  well  as  Isaac,  reserved  the 
 benedictions  they  meant  to  bestow,  till  shortly  before  their  decease."   (Sphortio.) 
 
 3.  '^ntJ'p  "^vn  Ivi  thy  weapons,  thy  quiver,  and  thy  bow.  "  Thy  weapons 
 is  the  general  term,  the  particulars  of  which  are  specified  by  thy  quiver  and  thy 
 bow."  {AbenEzra.)  ^vn  Onkelos  "]S''''D  thy  sword.  Samarit.  invD  Sept. 
 ffKevoe  "  ''?n  verbal  from  iT?r\  that  which  is  suspended,  to  hang,  to  suspend, 
 occurs  but  once  in  the  sacred  scriptures,  and  from  its  context  designates  a  quiver. 
 So  it  is  rendered  by  all  ancient  translators  except  Onkelos,  Avho  translates  it  sword,  pro- 
 bably because  that  is  also  suspended."  [Frank.)  mtJTl  N^l  literally  ^o  owi  i^e^e/c^, 
 as  if  the  text  had  mtJ'n  ^X  to  the  field.  Onkelos  ih\>rh  to  the  field.  n*T»V  is  read 
 T'V  venison,ox  game ;  probably  because  m''^  generally  me^ns  provision  for  a  journey, 
 
151  GENESIS    XXVII. 
 
 9.  Go  now  to  the  flock,  and  fetch  me  from  thence  two  good 
 kids  of  the  goats ;  and  I  will  make  them  savoury  meats  for  thy 
 father,  such  as  he  loveth. 
 
 10.  And  thou  shalt  bring  them  to  thy  father,  that  he  may  eat, 
 in  order  that  he  may  bless  thee  before  his  death. 
 
 1 1.  Yaacob  said  to  Ribcah  his  mother.  Behold,  Esav  my  brother 
 is  a  hairy  man,  and  I  am  a  smooth  man. 
 
 12.  Perhaps,  my  father  may  feel  me,  and  I  shall  appear  to  liim 
 as  an  impostor ;  thus  I  should  bring  a  curse  vipon  me,  but  not  a 
 blessing. 
 
 13.  But  his  mother  said  unto  him,  Upon  me  he  thy  curse,  my 
 son :  only  obey  my  voice,  and  go  fetch  me  thon. 
 
 brands  with  the  reproach  of  ntD"lJD  deception,  or  subtilty ;  but  it  is  not  the  moral 
 sense  of  wrong,  but  the  fear  of  being  discovered  as  an  impostor,  and  cursed  by  his 
 father,  that  causes  him  to  hesitate.  This  is  natural :  for  as  Esau  had  sold  his  birth- 
 right to  Jacob,  and  confirmed  the  sale  by  an  oath,  it  was  not  the  acquiring  of  the 
 blessing  by  Jacob — for  that  blessing  was  a  part  of  the  birthright,  and  therefore  his 
 own  by  purchase — but  the  means  which  he  employed  to  acquire  it,  that  arc  repug- 
 nant to  strict  morality."  {Philippson.)  nD"l3  N?1  but  not  a  blessing.  "  Even  if 
 my  father  were  disposed  to  bestow  a  blessing  on  mc,  after,  and  subordinate  to,  that 
 bestowed  on  my  brother,  his  discovering  that  I  attempted  to  impose  upon  him, 
 would  deprive  me  of  that  blessing."  {Sphorno.')  The  simple  meaning  is,  "  I  would 
 bring  upon  mc  a  curse  instead  of  a  blessing." 
 
 13.  ""Jn  "|n?7p  vj?  Upon  me  be  thy  curse,  my  son.  "  Rebecca  felt  so  confi- 
 dent she  was  acting  right,  and  in  conformity  with  the  divine  prediction,  (supra  xxv. 
 23)  that  she  was  ready  to  run  all  risks  and  to  abide  by  the  consequences."  {Philippso7i.) 
 "  Thy  father  will  not  curse ;  but  if  he  does  curse,  may  his  malediction  light  upon  me, 
 not  upon  thee."  {Aben  Ezra.)  "  Rebecca  was  so  fully  convinced  of  Isaac's 
 goodness  of  heart,  that  she  knew  he  would  not  imprecate,  or  wish,  that  any  ill  might 
 befall  Jacob,  even  though  the  deception  should  be  discovered.  He  might,  in  the 
 first  ebullition  of  his  anger  apply  harsh  epithets  to  those  who  had  imposed  upon  him 
 — and  such  epithets  she  declares  she  is  willing  to  take  upon  herself  and  to  bear. 
 The  word  7w7\>  does  not  always  mean  a  curse  or  imprecation.  For  as  David  charges 
 Shemei  with  having  applied  to  him  n^*"l03  T\77\>*  and  we  know  from  the  proceed- 
 ing narrative,  2  Samuel  xvi.  7.  Shemei  did  not  wish  any  harm  to  befall  David,  but 
 that  he  reviled  him,  calling  him  □'•DTH  {J^'N  thou  bloody-man,  and  ?y''?3n  t^i^ 
 wian  0/ i?e^za7,  it  is  evident  n??p  also  means  reviling:  and  in  this  sense  Rebecca 
 said,  '  whatever  reproaches  or  scornful  expressions  your  father  may  utter  in  his  anger, 
 I  take  to  myself  as  the  instigator  of  this  deed.'  "    {Abarbanel.) 
 
 *  I  Kings  ii.  8.  Tlic  authorized  version  renders  it  a  grievous  curse. 
 
:  :3nx  ^m:^  y^iih  D^^ytp;b  cm  n&j?xi  Q^jb  CDny  ^n^ 
 ^^K*ui  :  1™  ^^ish  3|^ii^  i^x  nnya  ^^i<i  *ri^n5<^  nj^nni  10 
 :  phn  t^'^Nt  ^jbxi  i^t  ^^n  '^hn*  \b^5;  [n  ^m  np^ii-hi^  :ipy;i. 
 
 no  hesitation  in  thwarting  the  -will  of  her  husband  :  but  is  determined,  at  all  risks 
 and  by  any  means,  to  secure  the  father's  blessing  for  her  younger  and  more  worthy 
 son."     (Philippson.) 
 
 9.  cry  ''m  Kids  of  the  Goats.  '•Hi  plural  form  of  Hi  in  reg.  "  According  to  some 
 ^Ti  denotes  the  young  of  Sheep  (Lambs),  as  Avell  as  the  young  of  Goats  (Kids);  for 
 as  nj  is  in  regimen  M'ith  Onj?  of  the  Goats  ;  it  follows,  that  there  must  also  be  HJ 
 which  is  not  of  the  goats.  But  this  reasoning  is  erroneous  ;  ^^3  is  only  used  for  a 
 Kid,  or  young  goat ;  and  Qny  is  added  to  express  one  so  young,  as  to  be  still  under 
 the  care  of  its  dam."  {Aben.  Ezra.)  CD'^nit:  good  :  i.  e.  fat  ones,  (compare  supra 
 xviii.  7.  aiDI  "|1  infra  xli.  26.  nilD  nnS  V'^^)  Jonathan  renders  it  )''JDE^  fat, 
 D''?DJ?t3?D  On^<  nJ^yNI  and  I  will  make  them  savoury  meats.  "■  If  these  kids  were 
 roasted  whole  after  being  stuffed  with  raisins,  pistachio  nuts,  almonds,  and  husked 
 corn  or  rice,  the  result  would  have  been  a  most  savoury  dish,  much  admired  in  the 
 East;  and  which  a  man,  with  all  his  senses  in  perfection,  might  not  readily  dis- 
 tinguish from  a  young  gazelle  similarly  treated."  {Kitto.)  "  The  flavor  of  a  kid  is 
 like  that  of  a  gazelle."  (Rashi.) 
 
 11.  pbn  Stnooth,  "the  reverse  of  "lj;b>  hairy."     The  same  in  Arabic. 
 
 12.  ""ax  ''JK^O''  ^?1S  perhaps  my  father  may  feel  me.  ^JEi^D''  root,  ^^'O  to 
 touch,  feel,  handle,  grope.  (Comp.  Deut.  xxviii.  29.  D^n^^a  ^^1212)  Men- 
 delssohn, and  most  of  the  modern  German  translators  render  it  betasten,  handle. 
 "  Jacob  did  not  apprehend  that  his  father  would  on  purpose  feel  or  handle  him,  in 
 order  by  that  means  to  discern  who  he  was;  but  that  Isaac  might  cause  him  to  ap- 
 proach in  order  to  kiss  him,  or  pass  his  hand  over  his  face,  a  very  common  act  of 
 paternal  endearment  —  and  thus  accidently  discover  that  he  was  not  hairy. 
 It  is  a  matter  of  surprise  to  me,  that  Jacob  did  not  dread  being  recognised  by 
 his  voice,  which  is  indeed  the  most  certain  means  of  recognition.  But  it  is 
 possible  that  these  twin  brothers  resembled  each  other  in  their  voices,  or 
 that  Jacob  could  disguise  his  voice,  so  as  to  imitate  Esau's."  (Nachmanides.) 
 ynyntti  as  an  impostor.  According  to  some,  this  word  is  derived  from  the  root 
 yyn  to  scoff,  to  deride.  Symmachus  renders  it  Kara(ppopwv,  illusor,  scoffer. 
 Others  derive  it  from  nyn  to  err,  to  go  astray,  and  consider  it  the  conjugation 
 Piel.  of  that  root,  which  denotes  to  mislead,  or  deceive.  The  curse  which  Jacob 
 apprehends  as  the  consequence  of  his  being  discovered,  proves  that  the  word  must 
 be  taken  in  its  harshest  sense,  and  rendered  deceiver  or  impostor.  "  Jacob  feels 
 the  unworthy  part  he  is  going  to  act,  and  which  Isaac  subsequently  (infra  verse  35.) 
 
152  GENESIS   XXVIT. 
 
 14.  Then  he  went,  fetched,  and  brought  them  to  his  mother : 
 and  his  mother  made  savoury  meats,  such  as  his  father  loved, 
 
 15.  Ribcah  took  the  garments  of  her  eldest  son  Esav,  the  costly 
 ones  which  loere  with  her  in  the  house,  and  put  them  upon  Yaacob 
 her  younger  son. 
 
 16.  The  skins  of  the  kids  of  the  goats  she  put  upon  his  hands, 
 and  upon  the  smooth  of  his  neck : 
 
 17.  And  she  put  the  savoury  meats,  and  the  bread  which  she 
 had  prepared,  into  the  hand  of  her  son  Yaacob. 
 
 18.  He  came  unto  his  father,  and  said.  My  father,  he  said. 
 Here  am  I ;  wlio  art  thou,  my  son  ? 
 
 19.  Yaacob  said  unto  his  father,  I  am  Esav  thy  first-born ;  I  have 
 done  as  thou  badest  me :  arise  now,  sit  and  eat  of  my  venison, 
 that  thy  soul  may  bless  me. 
 
 senting  himself  before  him,  without  naming  the  purpose  for  which  he  actually  came. 
 Whereas  Esau,  who  had  nothing  to  apprehend,  at  once,  and  without  waiting  for  any 
 questions  to  be  addressed  to  him,  states  the  purpose  of  his  coming,  infra,  verse  31." 
 (S".  D.  Luzzato.)*  ''33  nnX  '•ID  ivho  art  thou,  my  son  ?  "  When  Isaac  heard  him 
 speak,  he  at  once  recognised  the  voice  as  belonging  to  one  of  his  sons.  But  whe- 
 ther Jacob  successfully  imitated  Esau's  enunciation,  or  that  their  voices  were  much 
 alike,  Isaac  could  not  from  a  single  word  determine  which  of  them  it  was,  and 
 therefore  says,  '  I  know  the  person  speaking  is  my  son  ;  but  which  of  them  is  it 
 that  addresses  me?'  Jacob  finding  by  this  question  that  his  father  has  not  recog- 
 nised him,  takes  courage,  and  proceeds  with  his  purpose.  {Luzzatto.) 
 
 19.  "I"l33  IB'y  *33N  I  am  Esav  thy  first-born.  Many  attempts  have  been  made  to 
 clear  Jacob  from  the  imputation  of  telling  a  direct  falsehood  to  his  father.  Some 
 say,  that  Jacob  spoke  with  mental  reservation,  and  said,  ""SiN  /am  thebringerof  this 
 savoury  meat,  but  1133  15^'^  Esau  is  thy  first  born.  Others  maintain,  that  as 
 Jacob  had  bought  Esau's  birthright,  he  was,  in  right  of  this  purchase  become, 
 Esau  the  first  born,  and  entitled  to  call  himself  such.  Abe7i  Ezra,  however, 
 rejects  all  these  expositions,  and  quotes  Abraham,  (supra  xx.  12.)  David,  (1st  Sam. 
 xxi.  2.)  Micaiah,  (1st  Kings  xxii.  15.)  and  Daniel,  (iv.  19.)  to  prove  that  the 
 most  pious  of  men,  have  at  times  departed  from  a  rigid  adherence  to  truth.  ''JT'E^y 
 vX  m31  IK'W  /  have  done  as  thou  badest  me.  "  Jacob,  doubtful  lest  his  father 
 should  not  believe  him  to  be  Esau,  avails  himself  of  the  command  Isaac  had  given 
 to  Esau,  as  a  token  in  proof  of  his  identity.  For  who  but  Esau  could  be  acquainted 
 with  the  instructions  that  had  been  communicated  to  him,  when  no  one  else  was 
 present?"  (Luzzatto.)  T]2^  N3  Dip  arise  now,  sit.  "  The  word  Dip  arise,  is  used 
 in  a  twofold  sense.     The  first  is,  to  stand  tipright,  which  is  the  reverse  of  sitting; 
 
 *  In  the  DTiyn  '•■1133  Hebrew  Annual  for  the  year  5589—1829,  published  at 
 Vienna. 
 
n^N5  D^^^tpD  tex  b'jrni  i^x^  i<i*i  n^*i.  '':|^*.i  14  ♦  '<^-r\p 
 nnpnn  ^i^r\  n:35  ^^y.  n.^?"ni^  rip^i  njp.rii  15  j  vix  nnx 
 nxi  16    :  iDpn  nis  npy^-nx  ^:hr\)  n'^^i  nn^<  ntj'i^ 
 
 IS"    •  -  IT      T  -  |/-:    V         '\-:        ATT        '^-  TV.:  •'*  it       j"   t  :  »■ 
 
 .<T-  IT  :         )y*:i-       ».- :  t  /.t 'V        jv    -:  -.•>.•.•    -  v  :  ■>•'■-■.-- 
 
 nisj^  Ki-D^p  hi^  r\^T\  n^«3  ^n^b^y  '?inb5  )^.  bix  vhx-':'{< 
 
 t    :  jT  )i     AT    •■      t     :^.-     •        vv    -:i-  •      •   "-t       )    .       .        jt  >-  it  t 
 
 14.  XIM  npM  1^''1  r^ew  ^e  went,  fetch'd  and  brought.  The  text  imitates 
 the  concise  and  hurried  direction  of  Rebecca  in  the  preceeding  verse,  who,  fearful 
 lest  Esau  return  before  Jacob  could  secure  the  blessing,  exclaims  ''7  Hp  171 
 ffo  and  fetch  me,  without  in  her  haste  repeating  what  he  was  to  fetch. 
 
 15.  mOnn  the  costly.  Onkelos  translates  it  by  Xn"'3T  the  clean;  a  rendering 
 of  which  Rashi  approves.  "  The  garments  which  Esau  was  in  the  habit  of  wearing 
 when  he  waited  on  his  father  at  his  meals."  {Rashham.)  nnS  "I^^K  which  were 
 with  her.  From  the  circumstance  of  Esau  leaving  his  best  clothes  under  the  care 
 of  his  mother,  notwithstanding  his  having  several  wives,  and  consequently  a  home 
 of  his  own,  Rashi  draws  conclusions  unfavorable  to  the  honesty  of  Esau's  wives. 
 Though  if  Onkelos' s  version,  and  Rashbam's  exposition  of  mOn  are  correct,  it  is 
 quite  natural  that  Esau  should  keep  a  change  of  garments  at  his  mother's,  in 
 readiness,  against  the  time  he  might  want  them.  JTiaS  in  the  house.  "  They  were 
 certainly  living  in  a  tent ;  but  it  is  to  this  day  not  unusual  to  call  a  tent  a  house. 
 The  word  house  is  used  much  as  we  use  the  word  home,  being  applied  quite  irre- 
 spectively of  the  sort  of  habitation  denoted  by  it.  The  Bedouins  always  denomi- 
 nate a  tent  a  house ;  using  the  same  word  {beit)  in  sound  and  meaning,  as  the 
 Hebrew  word  in  the  text."  {Kitto.)  |tDpn  HJl  her  younger  son,  literally,  her 
 little  son,  as  ^'T'^'ir^  1132  ^er  e^c^es^  so«,  is  literally,  her  great  son.  These  adjectives, 
 however,  have  reference  to  age,  and  not  to  size.  "  From  the  circumstance  of  Jacob 
 being  able  to  wear  Esau's  garments,  it  appears  that  the  difference  of  size  between 
 the  two  brothers  cannot  have  been  great."  {Cahen.) 
 
 16.  anyn  ^nj  my  ns^l  the  sMnsof  the  kids  of  the  goats.  The  Angora  goat 
 has  long  soft  silky  hair,  which  was  often  used  by  the  Romans,  as  an  artificial  succe- 
 daneum  for  human  hair.  Martial  speaks  of  wigs  made  of  Angora  goat's  hair. 
 Vli^l^  r\'\hVi  the  smooth  of  his  neck.  "  On  that  part  of  his  neck  which  is  gene- 
 rally free  from  hair,  but  which  in  Esau  was  hairy."  {Arnheim.) 
 
 18.  ''2K  my  father.  "  The  difference  in  the  manner  of  addressing  their  father, 
 is  not  only  perfectly  characteristic,  but  strikingly  evinces  Jacob's  extreme  caution 
 and  anxiety.  When  first  he  presents  himself  before  his  father,  he  only  utters  one  single 
 word  ''3S  my  father,  as  an  experiment  to  try  whether  his  father  would  at  once 
 recognize  his  voice.  Had  Isaac's  reply  to  this  greeting  been,  '  What  is  thy  wish, 
 Jacob,  my  son?'  it  is  probable  that  Jacob  would  have  framed  some  excuse  for  pre- 
 
153  GENESIS    XXVII. 
 
 20.  Yitschak  said  unto  his  son.  How  is  it  that  thou  hast  found 
 it  so  quickly  my  son  ?  And  he  said,  Because  the  Lord  thy  God 
 caused  me  to  light  upon  it. 
 
 21.  Yitschak  then  said  unto  Yaacob,  Come  near,  I  pray  thee, 
 that  I  may  feel  thee,  my  son,  Avhether  thou  really  art  my  son 
 Esav,  or  not. 
 
 22.  Yaacob  went  near  unto  Yitschak  his  father,  and  he  felt  him ; 
 and  said.  The  voice  is  Yaacob's  voice,  but  the  hands  m'e  the  hands 
 of  Esav. 
 
 23.  But  he  recognised  him  not,  because  his  hands  were  like 
 the  hands  of  Esav  his  brother,  hairy.     So  he  blessed  him. 
 
 24.  Again  he  said.  Art  thou  really  my  son  Esav  ?  And  he  said, 
 I  am. 
 
 probably  he  was  accustomed,  and  in  wliicli,  for  that  very  reason,  Rebecca  took 
 care  to  dress  Jacob. 
 
 23.  "131  IT'Dn  VO\  But  he  recognised  Mm  not.  In  his  uncertainty  he  did  not 
 recognise  him,  either  as  Jacob  or  as  Esau.  For  though  the  hands  were,  like  those 
 of  Esau,  hairy,  so  that  he  could  no  longer  suppose  it  was  Jacob  who  stood  before 
 him,  yet  the  doubts  which  still  swayed  his  mind  and  which  arose  from  the  difference 
 in  the  voice,  and  from  the  speedy  return,  did  not  permit  him  to  be  certain  it  was 
 Esau.  in3"11*1  So  he  blessed  him.  According  to  Abarbanel,  this  sentence  does 
 not  imply  that  Isaac  then  at  once  blessed  his  son,  but  that  he  decided  in  his  own 
 mind  he  would  bless  him.  Mendelssohn  renders  it,  therefore  he  blessed  him, 
 i.  e.  Isaac's  not  having  recognised  Jacob,  as  his  hands  were  hairy,  was  the  cause 
 why  he  afterwards  blessed  him.  It  appears,  however,  probable,  that  Isaac,  having 
 in  some  degi'ee  satisfied  his  scruples  and  determined  to  partake  of  the  savoury  food 
 that  was  offered  to  him,  made  use  of  some  term  of  endearment,  coupled  with  a 
 pious  wish  or  blessing  which  is  here  indicated  by  the  word  inD"l3'*1  as  if  he  had 
 said  "  Bless  thee  my  son  !     I  thought  it  was  some  other  person." 
 
 24.  ")JDX''1  Again  he  said.  Mendelssohn,  whom  we  have  followed,  renders  it, 
 Sprach  aber  nochmnls.  1tJ*y  ''33  HT  nnX  Art  thou  really  my  son  Esau?  This 
 sentence  contains  an  interrogation,  although  it  has  not  the  interrogative  particle, 
 n  (Comp,  1st  Kings  i.  24.,  2nd  Kings  xx.  9.,  Job  xxxviii.  18.)  Such  is  the  opinion 
 of  Kimchi,  which  has  been  adopted  by  most  translators.  liashbam,  however, 
 considers  it  as  an  affirmation  on  the  part  of  Isaac,  and  expounds  it,  "  Thou  art 
 indeed  my  son  Esau."  ^3N  "lt3X''1  he  said  I  am.  "  He  did  not  say  I  am  Esau, 
 but  only  '  I  am.'  "  CRashi.)  "  In  order  to  carry  his  investigation  still  further, 
 Isaac  repeats  the  question,  art  thou  really  my  son  Esau?  He  hopes  to  extort  an 
 answer  which  will  either  confirm  or  altogether  remove  the  doubts  arising  from 
 the  difference  of  voice,  which  he  still  entertains.  But  Jacob,  who  is  fearful  of  the 
 result,  limits  his  reply  to  one  single  word."     {Abarbanel.) 
 
ij^-^x  pnv'.  '^^^\\  20  J  "?i^|5i  ^ipn:?]^  "i^?j;3  n'??)?:  H^^i^i^ 
 J  ^j|)S  rrih^  nin^  n^pn  ^:d  n^5<n  ^im  J^^f^S  ri'inib  nrnxs 
 \b^  \:35  HT  n^j^n  05  ^^i^^l  ^^3-^^?  ^p?!"^^  PDV'  ^^^l)  21 
 
 vnx  ib^j^  n:5  vr  vri-^3  ih^^n  k^]  23  j  ig^j^  >t  on^n^  npi^; 
 :  ^^{<  i^N*i  ib^  ^i3  riT  ^n^5  '^^^^<*"l  24    *  )r\:2^y)  t-r\^-^ 
 
 <■  AT  J-  .  v..  JT  :•  !••   -:it:i-  ^^.    ; 
 
 the  second  is,  to  get  ready  to  do  something,  -which  is  to  be  done  either  sitting  or 
 standing.  Jacob,  with  great  tenderness  of  manner,  invites  his  aged  parent  to  par- 
 take of  the  food  he  has  prepared  for  him ;  and  tells  him  to  get  ready  to  sit  down 
 that  he  may  eat  of  his  venison  at  his  ease.  Esau,  on  the  contrary,  with  that  reckless 
 rudeness  which  was  peculiar  to  him,  calls  out  to  Isaac,  Let  my  father  arise  and  eat. 
 '  Here  is  the  food  thou  badest  me  prepare ;  therefore,  get  up,  eat  of  it  and  bless 
 me.'  "  {Luzzatto.)  It  appears  that  even  while  trying  to  personate  Esau,  Jacob 
 could  not  renounce  his  gentleness  of  manner  and  disposition.  Dip  arise.  "  Isaac, 
 on  account  of  his  great  age  and  general  debility,  reposed  on  his  couch."  {Cahen.) 
 niB'  sit.  "  The  custom  of  reclining  on  couches  while  at  their  meals,  did  not  pre- 
 vail among  the  Hebrews  till  a  much  later  period."  {PMlippson.)  n^DNI  and  eat, 
 the  imperative  with  a  il  sufRxed,  the  X  being  one  of  the  radical  letters  of  the  root 
 ?3X  to  eat. 
 
 20.  N^OT  n"in?3  HT  n?D  How  is  it  that  thou  hast  found  it  so  quickly  my  son  ? 
 "  The  speedy  return  of  the  pretended  Esau,  together  with  a  certain  difference  of 
 voice  and  manner,  excite  Isaac's  suspicion;  he  therefore  seeks  to  engage  him  in 
 conversation,  that  by  listening  attentively  to  the  tone  of  his  voice,  he  may  be  better 
 able  to  discover  who  it  really  is  that  stands  before  him."    (Abarbanel.) 
 
 21.  X?  DN  )^V  ''J3  nt  nnxn  whether  thou  really  art  my  son  Esau  or  not. 
 Jacob's  last  reply  and  his  ascribing  his  good  speed  to  the  help  of  God,  is  so 
 completely  out  of  character,  that  Isaac's  previous  suspicions  become  sfill  more 
 strong,  and  he  no  longer  hesitates  to  express  them.  By  requiring  Jacob  to 
 approach,  that  he  might  feel  him,  Isaac's  intention,  was  not  only  to  ascertain  that 
 the  person  who  addressed  him  was  hairy  like  Esau;  but  also,  Avhether  he  would 
 be  able  to  bear  his  touch  without  flinching  or  trembling.  For  it  would  require 
 uncommon  firmness  of  nerve,  on  the  part  of  any  person  other  than  Esau,  to  go 
 through  the  ordeal  to  which  Isaac  subjected  Jacob  ;  especially  as  from  Isaac's 
 using  the  epithet  *33  my  son,  in  speaking  to  the  person  before  him,  and  at  the 
 same  time  doubting  that  it  was  Esau,  he  plainly  indicates  that  his  suspicions  point 
 towards  his  younger  son. 
 
 22.  131  Spy  7lp  ?1pn  "lOXM  He  said,  the  voice  is  Jacob's  voice,  but  the  hands 
 are  the  hands  of  Esau.  "lO!!^''  Ae  said  "  within  himself."  (Frank.)  Isaac  hesitates, 
 and  knows  not  which  to  trust,  his  hands  or  his  ears.  Nor  do  his  doubts  and 
 suspicions  entirely  quit  him,  till  he  smells  the  odour  of  Esau's  garments,  to  wliich 
 
154  GENESIS    XXVII, 
 
 25.  He  then  said.  Reach  it  me,  and  I  will  eat  of  my  son's 
 venison,  that  my  soul  may  bless  thee.  He  reached  it  to  him,  and 
 he  did  eat :  he  also  brought  him  wine,  and  he  drank. 
 
 26.  And  his  father  Yitschak  said  unto  him.  Come  near  now, 
 and  kiss  me,  my  son. 
 
 27.  Then  he  came  near,  and  kissed  him :  Avhen  he  smelled  the 
 smell  of  his  garments,  he  blessed  him,  and  said.  See,  the  smell  of 
 my  son  is  like  the  smell  of  a  field,  wliich  the  Lord  hath  blessed. 
 
 been  rendered  field,  i.  e.  a  cultivated  plot  of  ground,  or  plain,  i.  e.  an  uncultivated 
 heath  ;  whereas,  it  is  certain  that  this  -word  also  either  denotes  ground  producing  few 
 or  many  trees,  as  a  forest.  That  this  is  true  is  proved  by  the  expression  mtiTI  HTI 
 which  means,  beasts  of  prey,  and  is  chiefly  applied  to  those  wild  and  ferocious 
 animals  whose  natural  habitation  is  in  woods  and  forests.  A  consequence  of  this 
 error  is,  that  a  meaning  has  been  assigned  to  the  words  in33  PI''")  nX  DT'I  which 
 has  no  connexion  whatever  with  the  context.  For  it  was  not  because  Esau's 
 garments  were  perfumed,  that  Isaac's  suspicions  yielded;  since  any  other  person 
 might  employ  the  same  means  to  impart  a  scent  to  his  garments  :  nor  yet  because 
 these  garments  had  the  fragrance  of  flowers,  which  any  man  might  have  produced 
 by  concealing  a  nosegay  about  his  person.  But  it  was  because  they  had  that 
 particular  smell,  which  is  only  produced  by  hunting,  and  by  continued  contact  with, 
 and  handling  of,  the  furs  of  wild  animals,  a  smell  to  which  Isaac  was  accustomed 
 in  Esau,  and  in  no  one  else,  that  all  his  doubts  yielded  to  the  conviction  the  person 
 was  indeed  his  son  Esau."  {Frank.)  "  The  fragrance  of  Esau's  garments  proceeded 
 from  the  herbs  and  flowers  of  the  field,  his  constant  abode.  Herodotus,  (book  iii.  113.) 
 Agatharchides,  (section  61.  65.)  Strabo,  (book  xvi.  434.)  and  Diodorus,  (iii.  46.)  as 
 well  as  modern  travellers,  all  speak  in  the  most  rapturous  terms  of  the  aromatic 
 odours  which  ascend  from  the  plains  and  meadows  of  Arabia.  The  odours  of  Le- 
 banon are  frequently  mentioned  in  the  sacred  scriptures."  {Tuch.)  "  In  India,  it  is 
 not  common  to  salute  as  in  England ;  they  simply  smell  each  other;  and  it  is  said, 
 that  some  people  know  their  children  by  the  smell.  It  is  common  for  the  mother  or 
 father  to  say,  '  ah  child  !  thy  smell  is  like  the  Sen  Paga  Poo,'  {Michelia  Champacca, 
 a  flower  sacred  to  the  idol  Chrishna.)  Of  an  amiable  man,  it  is  said,  '  How  sweet 
 is  the  smell  of  that  man !  the  smell  of  his  goodness  is  universal.'  "  {Roberts.) 
 ni^  field.  The  Samarit.  adds  n'?D  full,  and  is  followed  by  the  SeiH.  inDia^l 
 he  blessed  hitn.  Here  Isaac's  benediction  commences,  the  word  UN")  See  like 
 njn  (infra  verse  39.)  behold,  being  an  emphatic  exclamation,  to  prepare  the  mind, 
 and  call  for  the  attention,  of  the  person  whom  he  addresses.  Comparing  his  odour 
 with  "  the  fragrance  of  a  field  blessed  by  the  Lord,"  is  part  of  this  benediction.  A 
 similar  figure  is  introduced  by  the  prophet  when  foretelling  the  promised  felicity 
 of  an  era  yet  to  come.  (Hosea  xiv.  6.  p33'?3  "I*?  nni)  "H  1313  X'N  literally, 
 which  the  Lord  has  blessed,  him  or  it.  Most  translators  and  commentators 
 hold  that  the  word  13"13  has  reference  to  mtf*  and  render,  a  field  which  the  Lord 
 has  blessed.  Others,  however,  connect  1D13  with  ^^2  and  render,  behold  the  smell 
 VOL.    I.  2   X 
 
n  n^25^^<"l^  nip 
 
 Nrnsrii  vnwV  pnT  vhi<  n^N*i  26    *  n^*"i  p'  i':'  ^^i*^  SiiN-n 
 
 25.  "iJi  Ti^O  Of  my  son's  venison.  "As  if  the  text  had  0/  thy  venison.  Such 
 is  the  idiom  of  the  (Hebrew)  language.  Compare  infra,  verse  31.  133  T^VD 
 (Mewc?e^sso^?z.) 
 
 26.  ''33  *7  npK'l  ylwd  Arfss  >we  wzy  son.  "  Whenever  the  verb  pCJ'J  <o  /tm  is 
 follovred  by  a  ?  it  indicates  a  salute  of  the  hand,  the  neck  or  the  shoulders ;  but  with- 
 out the  ?  it  denotes  a  salute  on  the  mouth.  Compare  for  the  former,  infra  xxix.  11. 
 7m7  Spy*  pki>''1  Jacob  sainted  Rachel,  and  for  the  latter,  ibid  xxxii.  4.  inpB'^l 
 he  kissed  him."  (Aben  Ezra  )  "  1  do  not  know  whence  Aben  Ezra  has  derived 
 this  distinction.  The  custom  of  those  days  appears  from  scripture  to  have  been 
 always  to  salute  by  a  kiss  on  the  mouth.  We  also  find  that  the  7  is  sometimes  used  for 
 nX  (the  objective  case)  as  2nd  Samuel  iii.  30.  nnx"?  IJIH  for  IjaX  nX  IJIH.  Ac- 
 cordingly, KimcM  in  the  Michlol  enumerates  pC3  succeeded  by  a  ?  among  the 
 instances  in  which  that  particle  is  used  for  DK ;  and  in  the  Sharashim,  (radix  pK'3) 
 he  makes  no  difference  between  them."     (Mendelssohn.) 
 
 27.  ■"131  CJ^I  Then  he  came  near  and  kissed  him.  According  to  some  commen- 
 tators, the  request  that  Jacob  would  kiss  him  was  dictated  by  Isaac's  suspicions, 
 and  as  a  test  by  which  he  might  distinguish  the  hunter  from  the  shepherd,  through 
 the  odour  their  garments  emitted.  Others,  however,  maintain  that  Isaac  had 
 resigned  all  doubts,  before  he  accepted  and  partook  of  the  food  that  was  presented 
 to  him ;  and  that  his  wish  to  kiss  his  son  was  the  result  and  expression  of  his 
 paternal  love,  injl  nn  DX  HT'I  and  he  smelled  the  smell  of  his  garments. 
 According  to  the  Rabbis,  although  the  smell  of  kidskins  is  very  offensive,  the 
 fragrance  which  accompanied  Jacob  was  that  of  paradise  ;  and  at  once  convinced 
 Isaac  that  the  person  before  him  was  by  providence  designed  to  receive  his 
 blessing.  "  The  parched  herbage  of  the  deserts  and  uncultivated  plains  is  often 
 exceedingly  fragrant,  and  may  well  have  imparted  its  odour  to  the  garments  of 
 Esau,  '  a  man  of  the  field.'  Perhaps  his  clothes  were  actually  perfumed.  The 
 Orientals  are  proverbially  fond  of  perfumes.  They  sprinkle  their  clothes  with 
 scented  oils  or  waters,  or  fumigate  them  with  the  incense  from  odoriferous  woods ; 
 or  carry  such  woods  or  fragrant  herbs  in  a  small  bag,  or  sewed  up  in  their 
 clothes.  Even  the  great  simplicity  of  their  mode  of  life,  does  not  preclude  the 
 use  of  perfumes  from  the  Bedouins,  who  often  perfume  their  handkerchiefs  with 
 civet,  or  Avith  an  odoriferous  earth  called  Ares,  which  comes  from  Aden,  and  is 
 much  in  use  among  the  Arabs."  {Kitto.  Notes  to  Pict.  Bible.)  "  It  is  surprising 
 that  so  many  translators  and  commentators  should  have  fallen  into  the  error  of 
 supposing  the  rude  hunter  Esau  perfumed  his  garments,  or  that  he  would  prefer  any 
 odour  to  that,  which  was  emitted  by  the  furs  of  animals  he  himself  had  hunted  and 
 slain.     This  error  appears  to  arise  from  the  circumstance  that  TXl^*  has  invariably 
 
155 
 
 GENESIS    XXVll. 
 
 28.  Therefore  God  give  thee  of  the  dew  of  heaven,  and  of  the 
 fatness  of  the  earth,  with  plenty  of  corn  and  -ndne. 
 
 29.  People  shall  serve  thee,  and  nations  bow  down  to  thee  ;  be 
 lord  over  thy  brethren,  and  thy  mother's  sons  shall  bow  to  thee  : 
 they  that  curse  thee  shall  be  accursed,  and  blessed  be  they  who 
 bless  thee. 
 
 30.  As  soon  as  Yitschak  had  finished  blessing  Yaacob,  and 
 Yaiicob  was  but  just  gone  out  from  the  presence  of  Yitschak  his 
 father,  Esav  his  brother  came  in  from  his  hunting. 
 
 31.  He  also  had  made  savoury  meats,  and  brought  them  unto  his 
 father ;  and  said  unto  his  father.  Let  my  father  arise,  and  eat  of 
 his  son's  venison,  that  thy  soul  may  bless  me. 
 
 writers."  {Gesenius.')  1''DJ  "  masc,  verbal  from  133  master,  ruler,  lord.  Found 
 (in  this  gender)  only  here  and  infra  verse  37."  (Gesenius.)  "[TIN?  over  thy 
 hrethren,  "  the  sons  of  the  concubines."*  (Aben  Ezra.)  We  have  already  stated 
 that  "the  noun  PIN  acccording  to  the  just  remark  of  our  oldest  commentators  and 
 grammarians,  is  not  limited  to  its  primary  signification,  brother,  but  is  also  applied 
 in  scripture  to  designate  other  relatives,  and  even  friends  and  casual  acquaintances." 
 For  proofs  of  this  assertion,  we  refer  to  our  note  supra  xiii.  8.  "^OX  ^J3  thy  mother's 
 sons.  "  His  brother  and  his  brother's  descendants."  {Ahen  Ezra.)  "  According 
 to  the  usual  style  of  parallelism,  the  words  "JTIS  and  "]0S<  ''^2,  have  the  same 
 meaning,  and  indicate  the  same  persons."  {S.  Duhno  apud  Mendelssohn.)  Isaac 
 first  submits  to  Jacob,  his  distant  kindred,  the  sons  of  Hagar  and  Keturah,  and  the 
 Aramaic  kinsmen  of  his  mother :  he  then  gives  him  dominion  over  his  nearest 
 relative,  his  brother.  Thus  the  gradation  in  this  part  of  the  blessing  is  highly 
 poetical,  and  perfectly  well  sustained.  V'31  "I1"IX  "imX  they  that  curse  thee  shall 
 be  accursed,  and  blessed  be  they  that  bless  thee.  "Illi^  shall  be  cursed,  singular ;  so 
 likewise  "JIIS  blessed.  "  Each  one  of  them."  {Aben  Ezra.)  The  whole  of  this 
 benediction  is  metrically  composed,  and  abounds  in  parallelism,  that  distinguishing 
 characteristic  of  Hebrew  poetry. 
 
 30.  2pV  K^^  N^**  1^^  And  Yaacob  was  but  just  gone  out.  "  As  the  one  had 
 just  gone  out  the  other  came  in."  (Rashi.)  "n^^fO  frotn  his  hunting.  "  A  noun 
 instead  of  the  infinitive;  as  if  the  text  had  ITlVO     {Dubno  apud  MendelssoJtn.) 
 
 31.  133  T'VO  His  son's  venison.  "  Jacob,  when  ho  presented  himself  before  his 
 father,  said,  ''T'litt  of  my  venison.  Esau  in  the  pride  of  his  heart,  and  as  the  eldest 
 son  of  Isaac,  considered  himself  the  sole  and  true  heir  to  the  blessing  of  Abra- 
 ham, the  one  in  whom  Isaac's  'seed  should  be  denominated:'  Therefore,  he 
 says,  thy  son,  as  if  he  were  the  only  begotten  son  of  Isaac.  But  Jacob,  who  has  no 
 such  feelings  of  pride,  and  is,  moreover,  conscious  that  his  father  has  another  and 
 elder  son,  simply  says,  eat  of  my  venison."    (Luzzatto.) 
 
 *  Hagar  and  Keturah,  the  concubines  of  Abraham. 
 
t     ^yr\)  ni  ii)  rnxn  '^^f^m^  rD'bm  Sts^s  D^n■^vn  kh 
 
 1      •    :      IvT   T  J  :     I     ■■■f>r  T        >.■•-:•  •  -   t     -  -    •  •        v;  it        ):, 
 
 )'^ih  ^^l*l  D^^y^.^  J^in-tD^  2^j?*i  31    :  )y^^  ^;|  vnx  ^^j;*! 
 
 Jiv     :  -        •/ — :  IT    :        v..  ^:r  :  j"    •  -  :  •    t  |';-..t  ■    t   :  v        j- 
 
 0/  /ny  son,  like  the  smell  of  a  field,  wherewith  God  has  blessed  him.  This  last  ex- 
 position, that  of  Nachmanides,  has  among  the  moderns  been  adopted  by  Frank  only, 
 while  the  former  one,  that  of  Rashi  and  Rashbam,  has  been  followed  by  Mendelssohn 
 and  all  other  Jewish  translators,  as  well  as  by  ourselves,  because  it  is  most  in 
 accordance  with  the  tonic  accents :  and  also,  because  the  rendering  according  to 
 Nachmanides  requires  that  the  text  should  have  the  particle  13  wherewith,  which, 
 however,  it  has  not. 
 
 28.  D''?Dti'n  ?t3D  Of  the  dew  of  heaven.  "  Comparing  the  odour  of  his  son 
 to  the  fragrance  of  a  blooming  meadow,  the  transition  to  the  dew  which  waters 
 and  fructifies  that  meadow,  is  natural  and  proper.  The  same  arrangement  is  em- 
 ployed by  Moses  in  his  last  blessing,  (Deut.  xxxiii.  13.)  where  IVIX  "H  nSISD 
 is  followed  by  151  '?L:0  D'-Ot^  1300.  {Philippson.)  "  The  value  of  this  bless- 
 ing cannot  be  adequately  appreciated  by  the  European  reader;  but  in  Palestine, 
 and  indeed  throughout  Western  Asia,  rain  rarely  if  ever  falls  from  April  to  Sep- 
 tember ;  and  the  heat  of  the  sun  being  at  the  same  time  very  strong,  all  vegeta- 
 tion would  be  parched  up  were  it  not  for  the  copious  dews  which  fall  during 
 the  night  and  completely  moisten  the  ground,  keeping  in  a  fertile  condition,  lands 
 which  would  otherwise  be  sterile  and  desolate."  {Kitto,  notes  to  Pict.  Bible.) 
 *iJD£i*D1  and  of  the  fatness.  The  first  "O  in  this  word  is  not  one  of  the  serviles 
 0*733  like  the  "O  in  7120  which  represents  the  particle  JO  of ;  but  is  a  radical 
 of  lOti'P  verbal  from  jOK'  fatness.  According  to  Aben  Ezra  and  Kimchi,  the 
 particle  (O)  in  "pLiO  applies  also  to  ""JOK^OI  as  if  the  text  had  '•JOK'OOI  and  of 
 the  fatness.  Onkelos  renders  t<7t30  and  i^31t301  prefixing  the  particle  to  each 
 word.  p*J  corn.  A  general  term  which  comprises  the  five  kinds  of  edible  grain, 
 wheat,  barley,  oats,  rye,  and  millet.  tJ^ITl  wine,  new  wine,  must.  "  Root  tJ^I* 
 to  seize,  (the  head),  hence  in  Syriac  XJT'IXO  new  wine,  literally,  intoxicating 
 drink."  {Gesenius.)  A  learned  writer  on  the  temperance  question  contends,  that 
 K'T'n  is  "  a  generic  term,  signifying  the  produce  of  the  vine  in  general,  from  the 
 kernel  even  to  the  husk,  and  perhaps  the  young  shoots  and  tendrils,  but  always  in 
 its  solid  form."    (Lees  Tirosh  lo  Yayin.)     Onkelos  renders  it  lOH  wine. 
 
 29.  "131  D''Oy  "]n3y*  People  shall  serve  thee,  and  nations  bow  down  to  thee. 
 Compare  supra  xxii.  17.  1''3''X  "lyCi*  flN  "lyiT  tJ^TI  and  xxiv.  60.,  a  similar  blessing 
 to  Rebecca.  COX?  nations.  Compare  supra  xxv.  23.  note.  Hin  be,  "  the  current 
 word  in   Aramean,   but  in   Hebrew,   confined  to   the  poetic   style,  and  to  later 
 
156  GENESIS   XXVII. 
 
 32.  And  Yitschak  his  father  said  unto  him.  Who  art  thou  ? 
 And  he  said,  I  am  thy  son,  thy  first-born  Esav. 
 
 33.  And  Yitschak  was  exceedingly  terrified,  and  said,  A^^ho 
 then  is  he  that  hath  taken  venison,  and  brought  it  me  ?  I  have 
 eaten  of  all  before  thou  earnest,  and  have  blessed  him :  Yea, 
 he  will  remain  blessed. 
 
 34.  When  Esav  heard  the  words  of  his  father,  he  cried  aloud 
 and  very  bitterly,  and  said  unto  his  father.  Bless  me,  even  me  also, 
 O  my  father. 
 
 was  here  but  now."  {Rashbam.)  in3"13K1  ?3N1  I  have  eaten,  I  have  blessed  him, 
 the  future  (urned  into  prutcr  by  means  of  the  1  conversive.  nTI''  "1113  D3  Yea, 
 he  will  7-emain  blessed.  This  remarkable  and  unexpected  turn  -with  which  Isaac 
 closes  his  speech,  shews  the  great  change  his  mind  and  feelings  have  under- 
 gone during  the  short  time  he  has  been  speaking.  At  first  his  words  bespeak 
 terror  and  perplexity.  He  fears  that  his  blessing  has  been  conferred  on  a 
 stranger,  and  all  his  anxiety  centers  in  the  question,  Who  it  was  that  had  waited  on 
 him.  But  suddenly  his  mind  becomes  illumined.  He  does  not  hesitate  to  declare, 
 (infra  verse  35.)  "^^HX  N3  thy  brother  came,  a  fact  which  but  few  minutes  before 
 he  was  unacquainted  with ;  and  which,  unless  then  and  there  revealed  to  him,  he 
 had  no  means  of  knowing.  He  might  have  suspected  it;  but  would  not  have  ex- 
 pressed his  suspicion  in  the  form  of  a  positive  and  unqualified  assertion,  unless  he 
 had  been  convinced  that  what  he  stated  was  true.  And  as  this  certain,  but  sudden 
 knowledge,  that  it  was  his  son  Jacob  whom  he  had  blessed,  could  only  have  been 
 imparted  to  him  from  a  higher  source,  it  carried  the  assurance  along  with  it,  that 
 what  had  been  done  was  in  conformity  to  the  will  of  providence.  Accordingly,  this 
 conviction  takes  possession  of  his  mind,  and  begets  that  fulness  of  faith  and  resigna- 
 tion with  which  he  exclaims  iTTT'  IH^  DJ  IDDI^XI  /  have  blessed  him;  Yea! 
 he  will  remain  blessed.  "  These  few  words  combine  with  uncommon  energy,  the 
 most  expressive  conciseness.  For  in  them  Isaac  at  once  pronoimces  the  benedic- 
 tion to  be  irrevocable,  repclls  every  application  for  its  modification,  and  also  indi- 
 cates that  he  cannot  bestow  on  Esau  any  blessing  which  shall  cither  wholly  or  in  part 
 neutralise  that,  which  he  has  already  conferred  on  Jacob.  Therefore,  it  is  that  they 
 produce  so  strong  an  effect  on  Esau."    {Philippson.) 
 
 31.  1K>y  ytoK'S  Whe)i  Esau  heard.  The  Samaritan  has  VL^'y  yOK'3  \1^1  a>id  it 
 came  to  pass  as  Esau  heard.  Also  the  Scpluagint.  •"131  pyVI  ^e  cried  aloud  and 
 bitterly.  Esau  expected  that  his  father,  indignant  at  the  deception  practised  upon 
 him,  would  re-call  the  blessing,  which,  contrary  to  his  intention  and  purpose  he  had 
 bestowed  ;  but  the  last  words  of  Isaac,  who  now,  and  in  his  presence,  not  only  fully, 
 freely,  and  with  perfect  consciousness,  confirms  the  blessing  he  had  unintentionally 
 pronounced  on  Jacob,  but  also  declares  it  irrevocable,  at  once  shew  Esau  the  great- 
 ness of  his  loss,  and  how  vain  and  hopeless  the  attempt  would  be  to  induce  his 
 lather  to  cancel  Jacob's  blessing.  *3N  literally,  /,  (the  nominative  case)  as  if  the 
 text  had   TlX   me,  (the  objective  case.) 
 
-i^n  x^n  ^<1W-^9  '^^J^'*!  ^^9"^^-  ^b"^^  ^T"  pDT.  "^^D,!A  ^^ 
 nx^-"ny.  nnb^  ni?n5  npsv  pV-V^l  ^'^5<  ''?T^"m  m  m^  ^ 
 
 32.  ■iK'y  "inaa  13^  ""^^   ^  «»*  ^^2/  *'^"'  thy  first  horn,  Esav.     "  When  Isaac  first 
 heard  the  voice  of  Jacob,  he  at  once  recognised  it  as  belonging  to  one  of  his  sons  : 
 he  therefore  asks,  who  art  thou  my  son  f  in  order  to  know  whether  it  be  Jacob  or 
 Esau-  and  Jacob  has  no  occasion  to  announce, /am  f^t/ son,  as  the  father's  ques- 
 tion had  already  declared  he  knew  liim  to  be  such.     But  when  Esau  presented  him- 
 self before  him,  Isaac  was  under  the  impression  that  Esau  had  already  been  with 
 him  and  departed ;  and  could  not  suppose  it  was  his  younger  son,  as  the  voice  was 
 clearly  not  Jacob's,  although  in  the  agitation  of  the  moment,  he  could  not  recognise 
 whose  it  was.     Fearful  lest  it  might  be  a  stranger  who  had  introduced  himself,  he 
 asks,  nm  >>3  who   art  thou  ?  and  as  thus  his  question  does  not  declare  that  he 
 knows  the  intruder  to  be  his  son,  Esau  was  obliged  to  announce  himself  as  such. 
 In  doing  so,  he  at  once  expresses  his  surprise  and  his  self-love,  and  dwells  on  the 
 claims  he  has  to  his  father's  blessing.     /  am  thy  son,  '  Surely  thou  shouldst  know 
 me  thine  own  offspring;'  moreover,  '  I  am  thy  first  born,  and  as  such,  entitled  to 
 the'  highest  place  in  thy  estimation,'  and  lastly,  '  I  am  Esau,  whom  thou  lovest.'  " 
 {Luzzatto.) 
 
 33    "131  pn\'»  mnM     YUschak  was  exceedmgly  terrified.    inH^I  Onkelos  renders 
 it  mm  he  was  astonished,  a  rendering  of  which  iZas^ii  approves.     But  Kimchi  in 
 the  Sharashim,  (sub.  rad.  Tin)  explains  it  by  trembling,  the  involuntary  shaking  of 
 the  body  occasioned  by  intense  fear.     This  interpretation  had  also  been  given  by 
 Jonathan,  who  rendered  Vm  PH^^  VTyntt^l      So  likewise  the  English  authorised 
 version,  Isaac  trembled   exceedingly,     mnn    "verbal   from  Tin  fear,  terror,  as 
 -,L,-,3  -j-i^p,  pp,^,  ^^p,,^  Isaac  was  exceedingly  terrified.    Compare  1st  Sam.  xiv.  15. 
 D^n^S  mnn  a  fear  of  God,  a  panic  terror,  sent  from  God."    {Gesenius.)  i^lQX  ^D 
 Sin     Who  then  is  he.     According  to  the  opinions  of  Rashi,  Aben  Ezra,  and  Kimchi, 
 these  words  convey  two   distinct  questions,  ^0  who  N1DX  and  where  Sin  is  he. 
 Rashbam,  however,  considers  S1QX  as  referring  to  time,  synonymous  with  DVD 
 now,  at  present,  and  explains  it  by  the  French  word,  d  cette  heure.  1SK  and  KISS 
 (to  be  carefully  distinguished  from  7\m  ^here^)  a  primitive  particle,  no,.,  ^Ae«. 
 used  as  an  expletive  and  intensitive,  after  an  interrogative  word,   or  after  the  im- 
 perative."   {Gesenius:)    Ewald,  however,  (Heb.  Grammar,  sect.  659.)  is  of  opmion 
 with  ifmcAi,  that  1SS  and  N1DS  are  but  different  forms  of  T^m  v>here^  "Isaac's 
 terror  arose  from  the  circumstance,  that  having  felt  the  first  visitor's  neck  and  hands, 
 and  found  them  hairy,  which  convinced  him  it  could  not  have  been  Jacob  and  now 
 hearing  that  it  was  not  Esau,  he  apprehends  it  was  some  stranger  who  had  intro- 
 duced himself,  and  on  whom  he  had  unwillingly  bestowed  his  choicest  blessmg. 
 Therefore,  in  the  agitation  of  the  moment,  his  natural  inquiry  is,  "  Who  is  it  that 
 
157  GENESIS    XXVIT. 
 
 35.  He  said,  Thy  brother  came  with  subtilty,  and  hath  taken 
 away  thy  blessing. 
 
 36.  And  he  said.  Is  it  for  this  he  was  named  Yaiicob  ?  that  twice 
 now  he  hath  supplanted  me :  he  took  away  my  birthright ;  and 
 behold  now  he  hath  taken  away  my  blessing.  Moreover  he  said. 
 Hast  thou  not  reserved  a  blessing  for  me  ? 
 
 37.  Yitschak  answered  and  said  unto  Esav,  Behold,  I  have 
 made  him  thy  lord,  and  all  his  brethren  have  I  given  to  him  for 
 servants  ;  corn  and  wine  have  I  granted  him  ;  and  for  thee  !  what 
 shall  I  do  my  son  ? 
 
 38.  Esav  said  unto  his  father,  hast  thou  but  one  blessing,  my 
 father  ?  bless  me,  even  me  also,  O  my  father.  Esav  raised  his 
 voice,  and  wept. 
 
 39.  Yitschak  his  father  answered  and  said  unto  him,  behold,  the 
 fatness  of  the  earth  shall  be  thy  dwelling,  and  of  the  dew  of  hea- 
 ven from  above. 
 
 38.  "131  nriK  nSlin  Hast  thou  then  but  this  one  blessing  !  According  to  Rashi, 
 the  n  prefixed  to  n3"l2  is  an  exclamation  of  surprise.  "^^''I  and  he  wept.  How 
 different  from  the  Esau,  who  for  the  momentary  gratification  of  his  appetites,  re- 
 nounced his  birthright,  and  with  it  all  claim  to  the  blessing  of  the  first-born. 
 Whether  Esau's  tears  were  caused  by  grief,  rage  or  remorse,  the  impression  they 
 made  on  the  mind  of  his  father,  must  have  been  strong  and  painful,  especially 
 as  he  felt  he  could  not  revoke  or  modify  any  part  of  the  blessing  Jacob  had  received. 
 But  it  appears,  that  when  his  sensibility  was  tried  to  the  utmost,  he  received 
 direction  from  on  high,  which  enabled  him,  even  while  he  confirmed  his  first  bene- 
 diction, also  to  gratify  Esau. 
 
 39.  n3n.  Behold.  Compare  supra  verse  27  HST  see,  and  note.  ]^"lNn  ^JOJi'O 
 *1D1  the  fatness  of  the  earth  shall  he  thy  dwelling.  "  The  fatness  of  the  earth  and 
 the  dews  of  heaven  I  can  alike  wish  for,  and  bestow  on  you  both,  but  the  dominion 
 over  thee  must  abide  with  thy  brother."  {Nachmanides.')  This  view  has  been 
 adopted  by  Mendelssohn  and  most  of  the  modern  Jewish  translators.  But  some  com- 
 mentators, {Houhigant,  Leclerc,  Geddes,  Boothroyd,  Vater,  von  Bohlen,  TmcA,)  are  of 
 opinion  that  the  first  "O  of  ''3toC)*JD  is  not  a  radical,  (vide  supra  verse  28.  note)  but 
 that  like  the  JO  prefixed  to  7D  it  represents  the  particle  ]'D  from,  in  a  negative  sense. 
 Accordingly,  they  render  the  text,  Behold  thy  dwelling  shall  be  remote  from  the 
 fatness  of  the  earth  and  from  the  dew  of  heaven.  In  support  of  this  rendering  they 
 adduce  first,  the  regret  which  Isaac  expresses  to  Esau,  that  he  has  already  bestowed 
 the  fertile  habitation  on  Jacob,  so  that  he  cannot  grant  it  to  Esau;  and  secondly, 
 the  fact  that  the  mountain  of  Scir,  (Gebalene)  which  the  descendants  of  Esau  inha- 
 bited, is  so  far  from  fertile,  that  Seetzen  describes  it  as,  perhaps,  the  most  rugged  and 
 barren  chain  of  mountains  on  earth.  But  that  the  same  mode  of  expression  is  used 
 negatively  to  Esau,  which  had  been  affirmatively  addressed  to  Jacob,  (supra  verse  28.) 
 
D  n^2^^^{"ln  tip 
 
 T]^^^:i  Tn^  i^!i  "n^x*"!  35    ♦  ^i^^  o^^-D:^  "-iDi!!  vh^^S  n?:x-^i 
 
 ^T    :   •    :         )    V    T  jT  V         -  I-    T         •  vT  -        w -:  IT  •    t    .  .J 
 
 *^  n':'>f.>^--j^^n  n^xn  ^nn^s  npS  nnj;  nuni  np^  ^n1b!l-n^5 
 
 V         T   :  >-    T  1    -:  -  -       A-  T     :  •  )  j-t  vt  >^-         >••  •    :  )t  t         i-     t  [    : 
 
 -hTm]  h^h  vri^b'  n^i^  ]n  ib^j;^  n^x*!  pnv'.  Ij;*l  37    :  hd^s 
 
 ^v  '=/:r.-         VT  ••        JT   :  a"  :    "   :  v     •   :   mt  t  :  •  t  »^:i-  •  <;- t  t    v 
 
 ^^Di!!  bx  ^':5-.sin  nn.y  nbnnn  vh^-hn  )^  ^^x^i  38    j  ^^3 
 
 •V- -:  IT        •    T        ):  1-  ^-    -  T    T-:r  •    t  :■        t   ^■-  :■  \  ■   : 
 
 vSiS*  "i^x*i  vn^^  pn^^^  m*i  39    :  "rrnn  iSp  ^ib^y  i<m  ^n^{  ^is-d:i 
 
 AT    •■  V       J-         V    T     )     VT    :   •    l»ei—  :|:  I--       «.  )         ^t  ^-         ^t   •  -      a-    t        •  vt 
 
 35.  riDIDl  With  suhtilty.  Onlcelos,  "  with  dexterity."  Rashi  and  Joiiathati, 
 both  render  it  i<03in3  wj7/j  wisdom. 
 
 36.  ""an  /s  2</or  this,  "  literally,  is  it  so  that,  (French,  est-ce  que)  hence  as  an 
 interrogative  particle,  i.  q.  Lat.  an?  A.\so,  is  it  not  so  that,  {French,  n' est-ce 2^8 
 que)  hence,  i.  q.  Lat.  wowwe  vero?"  {Gesenius.)  ^JSpyi  fie  has  supplanted  me, 
 "  a  figure  of  speech,  taken  from  wrestling,  to  trip  ujo  the  heel  of  any  one,  and  by 
 that  stratagem  cause  him  to  fall."  {Mendelssohn.)  Hence,  to  act  insidiously, 
 (comp.  supra  xxv.  26.  note.)  Onkelos  renders  it,  '•JODHI  he  has  been  too  wise 
 for  me.  D''OyD  twice.  The  wrong  he  has  now  sustained  through  Jacob,  recals  to 
 his  mind  the  injury  his  brother  had  already  inflicted  on  him  by  persuading  him  to 
 sell  his  birthright.  Up?  he  took  away  without  any  equivalent,  even  as  now  he  has 
 done  to  my  blessing.  "ISI  n^VN  J<?n  Hast  thou  not  reserved  a  blessing  for  me. 
 "  ?!lfX  construed  with  ?  of  the  person,  to  reserve."  {Gesenius).  "This  must 
 have  reminded  Isaac,  perhaps  with  some  compunction,  that  in  blessing,  as  he 
 supposed,  his  first  born,  he  had  not  intentionally  kept  in  view  any  blessing 
 for  his  younger  son."     {Kitto.) 
 
 37.  "131  l"?  ITIDK^  yii  jn  Behold,  I  have  made  him  thy  Lord,  and  all  his 
 brethren  have  I  given  to  him  for  servants.  "  Although  this  is  the  seventh  of  the 
 blessings  Isaac  has  bestowed  on  Jacob,  he  now  names  it  first :  to  impress  on 
 Esau's  mind  '  of  what  avail  can  my  blessing  be  to  thee  ;  since  I  have  reduced  thee 
 to  be  his  bondman ;  and  whatsoever  the  bondman  acquires,  belongs  to  the  master. 
 Therefore,  the  very  blessing  I  might  give  thee,  would  become  his.'  "  {Rashi.) 
 N1QX  n^^l  andfor  thee  now.  Ojikelos,  n2  n^nVN  HO  jyS  1^1  considering  H^'pi  as 
 a  personal  pronoun.  Rashi  adopts  the  same  rendering,  and  expounds  the  text, 
 "  Where  now  can  I  seek  what  I  can  do  for  thee."  The  Masorites  also  enumerate 
 this  text  among  the  four  in  which  the  second  person  masc.  singular  has  a  H  affixed. 
 (The  other  three  being  2nd  Sam.  xviii.  22.  HN^'O  TWI  ]''K  Hs'pi  Isa.iii.6.  Hd"?  n'?DB> 
 and  Ps.  Ixxx.  3.  12^5  nnyii''''?  Hd'pI).  But  the  pseudo-Jonathan  renders  it  7nN1 
 ■•30  n"lt3ni  go,  desist  from  tne,  and  has  been  followed  by  Mendelssohn,  who  re- 
 marks, that  the  punctuation  favours  this  rendering.  All  the  moderns,  however, 
 Zuns,  Arnheim,  Philippson  and  others  prefer  the  authority  of  Onkelos  and  the 
 Masora,  which  we  also  have  followed. 
 
158  GENESIS   XXVII. 
 
 40.  And  by  thy  SAVord  shalt  tliou  live,  and  thy  brother  thou 
 shalt  serve :  but  it  shall  come  to  pass  when  thou  art  quite  reduced, 
 that  thou  shalt  break  his  yoke  from  off  thy  neck. 
 
 41.  Esav  hated  Yaacob,  because  of  the  blessing  wherewith  his 
 father  had  blessed  him  :  and  Esav  said  in  his  heart,  the  days  of 
 mourning  for  my  father  are  at  hand,  then  will  I  slay  my  brother 
 Yaacob. 
 
 42.  These  words  of  Esav  her   elder  son  were  told  to  Ribcah : 
 
 he  explains  by  the  Arabic  1X"1  to  run  wild,  spoken  of  cattle  that  has  broken  loose 
 or  not  been  fastened)  and  he  proposes  to  render  the  text,  "  when  thou  shalt  rove 
 about  free,  then,  &c."  So  likewise  De  Wette.  In  former  editions  of  his  lexicon, 
 Gesenius  had  proposed  to  render,  first,  "  when  thou  shalt  seek  to  effect  it,"  from 
 the  Arabic  ISIX  to  will,  and  subsequently,  "  when  thou  shalt  extend  thyself;" 
 so  likewise  Zunz  and  Arnheim.  Pkilippson  renders,  wenn  du  empor  dich  wiegelst, 
 if  thou  arousest  thyself  to  mutiny.  The  Vulgate  has,  excutias,  thou  shalt  shake  off 
 ox  fling,  as  a  horse  does  its  rider.  "  The  meaning  of  the  verb  T*"!  is  here  deter- 
 mined by  the  context,  and  cannot  have  any  other  signification  than  what  it  has  in 
 the  Talmudic  idiom  K'm  pTTlD  to  scrape  off  honey.*  The  image  is  borrowed 
 from  the  ox,  who  shakes  himself  violently,  and  strains  against  the  yoke  in  order  to 
 fling  it  off."  (Frank.)  Among  these  conflicting  opinions,  we  have  preferred  that 
 oi  Abeti  E;z7-a  and  Rashi,  which  Mendelssohn  likewise  adopted,  and  which  alone 
 preserves  the  sense  of  the  text.  DpISl  thou  shalt  break.  Root  p12.  Gesenius 
 notices  the  affinity  of  this  Hebrew  word  with  the  German  brechen  and  bracken,  from 
 which  the  English  to  break  is  derived ;  also  with  the  Latin  frango,  and  fregi,  and 
 the  Sanscrit,  prah,  all  of  which  have  the  same  signification. 
 
 41.  DtDti''"')  Hated,  root  DtOC'  to  hate  or  persecute.  "  Secretly  to  bear  malice." 
 {Abeti  Ezra)  HDI^H  b]}  literally  tipon  the  blessing.  "  As  if  the  text  had  "113^3 
 because  of."  {S.  JJubno.)  13?3  i9i  his  heart  to  himself.  "1D1  13"lp''  the  days  of 
 tywitrning  for  my  father  are  at  hand.  This  is  generally  understood  to  allude  to 
 the  mourning  for  Isaac's  death,  which  Esau  looks  upon  as  near  at  hand.  Some 
 moderns,  however,  expound  it  to  mean,  the  days  are  at  hand  when  my  father  shall 
 have  grief  and  mourning,  for  I  will  slay  my  brother.  "  This  is  a  truly  refined 
 orientalism  in  which  the  anticipated  death  of  a  parent  is  expressed  only  by  the 
 mourning  and  sorrow  it  will  occasion."  {Kitto.)  "  In  India,  when  a  father  or 
 mother  becomes  aged,  it  is  usual  for  the  children  to  say,  '  The  day  for  the 
 lamentation  of  our  father  is  at  hand,'  or  the  sorrowful  time  for  our  mother  is  fast 
 approaching.'  "  (Roberts.)  "  Esau  determines  to  defer  his  revenge  till  the  death 
 of  his  father  whom  he  is  anxious  not  to  afflict,  and  whose  curse  he  dreads." 
 (Nachmanides.)  niinSI  root  3^^  to  slay ;  the  H  at  the  end  is  one  of  the  letters 
 VD'OONn  added  to  the  conjugation  Kal. 
 
 42.  ^JM  Were  told.  "  Rebecca  was  inspired  to  know  what  Esau  meditated  in 
 his  heart."     (Rashi.)     "  It  is  probable  that   Esau  communicated  his  intentions  to 
 
 *  Compare  Judges  xiv.  5.   IHTlM  and   mi 
 VOL.    I.  2    o 
 
T3  n'•tJ^^^nl  nip 
 
 vn^i  D!}3  ^p^  nfin^H-^j;  ^pJ^r^^  'i^J^.  Qb^^i  41    ♦  Tj^xiiv 
 
 !■    T         \j^^:r  V  VT    :  -   r  :       ■    t         v  j--         •■  :  :|:  •  •    ;         t   ^- 
 
 ipj^l!?  ^5D)?^^-  '^^^^^l  ^\A?^  ^i^  W  '^^T'^i^  !^j??l'?  1^5  ^^ 
 
 arises  from  an  idiomatic  jjlay  upon  -«-ords,  of  which  the  sacred  scriptures  afford 
 other  instances.    (Compare  infra  xl.  verse  13.  and  19.  "[{J'K"!  nS  nyiS  XK''') 
 
 40.  iTTin  "|3"in  7yi  ^«d  63/  thy  sword  thou  shalt  live ;  literally,  on  thy  sword. 
 The  Biblical  critics,  whose  opinion  we  stated  in  the  preceding  verse,  quote  this  part 
 of  the  blessing  as  the  strongest  proof  in  support  of  their  rendering.  A  people  in- 
 habiting a  fertile  country  depend  upon  their  plough  for  their  subsistence ;  whereas, 
 the  inhabitants  of  a  bleak  and  barren  rock  are  compelled  to  acquire  by  rapine,  what 
 the  sterility  of  their  soil  denies  them.  This  forces  them  to  depend  on  their  swords, 
 which  is  indicated  by  the  expression  ?y  and  they  quote  Deut.  viii.  .3.  Dn7n  ?y  N? 
 113?  and  Ezek.  xxxiii.  19.  "^flpIV  7)3  where  7^  is  used  in  the  same  sense.  Ac- 
 cording to  this  rendering,  they  say,  the  whole  of  the  blessing  becomes  consistent, 
 is  in  perfect  accordance  with  the  nature  of  the  country,  and  borne  out  by  the  war- 
 like and  restless  character  which  the  Edomites  bear  in  history.  Their  exposition 
 has  much  to  recommend  it ;  but  we  have  not  deemed  it  right  to  depart  from  the 
 usual  rendering  adopted  by  all  Jewish  translators.  "  "^Sin  ?y  07i  thy  sword,*  as 
 if  the  text  had  ~|3"in3  with  or  by  thy  sword.  Sometimes  ?y  is  used  for  "1  as 
 Exod.  vi.  26.  DflSn^  hv  and  Ezek.  xxxiii.  26.  D3mn  hv  DmOyi  "  (Rashi.) 
 12^T)  "l^HN  ^^<1  and  thy  brother  thou  shalt  serve.  "  Although  thou  art  to  thrive 
 by  the  sword,  and  wilt  generally  be  successful  in  war,  thy  brother  will  overcome 
 thee."  (Nachmanides.)  T'"in  Many  and  various  are  the  renderings  proposed  for 
 this  word.  Rashi,  Aben  Ezra,  Kimchi,  and  Rashbam,  derive  it  from  111  to  bewail, 
 (compare  ''H''^^  1^"IX  Psalms  Iv.  3.)  as  if  the  meaning  were,  "  when  the  yoke  of 
 thy  servitude  becomes  insupportable,  and  thou  bewailest  thy  hard  fate  in  thy  prayers 
 to  the  Lord,  then  thou  shalt  throw  off  his  yoke,  &c."  This  view  has  been  adopted 
 by  Mendelssohn,  Cahen,  and  others.  Onkelos  paraphrases  it  ?y  TIIJ^  JllSy  13 
 XriniX  ""Dins  when  his  sons  have  transgressed  the  commandments  of  the  Law  ; 
 a  rendering  of  which  Rashi  approves,  and  which  according  to  his  exposition  means, 
 "  When  the  children  of  Israel,  by  reason  of  their  sins  become  unworthy  of  this 
 blessing,  and  thereby  give  Edom  just  cause  to  remonstrate  against  the  preference 
 it  confers  on  them  then,  &c."  The  Samaritan,  instead  of  T»"in  has  "llXn  ivheti 
 thou  becomest  great  or  prosperous.  The  Septuagint  renders  inD  KaOcXas 
 which  can  only  mean  destroy.  Castellio  translates  it  by  dominaberis,  so  likewise 
 does  Luther  and  the  English  authorised  version,  shall  have  the  dominion ;  deriving 
 Tiin  from  the  root  HI"!  to  rule;  according  to  the  opinion  of  Kimchi,  and 
 R'Saadias  Gaon,  who  have  been  followed  by  Salomon  among  the  moderns. 
 Deideu  compares  it  with  the  Arabic  1X1X  to  will,  i.  e.  "  when  thou  wilt  thou 
 canst,  &c."     Gesenius  derives  it  from  11"!  (which,  in  the  last  edition  of  his  lexicon, 
 
 *  Boothroyd  and  Geddes  render  "13")n  thy  deserts,  a  rendering  as  forced  as  it  is 
 ungrammatical  and  imnecessary. 
 
159  GENESIS    XXVII. 
 
 She  sent  and  called  Yaacob  her  younger  son,  and  said  unto  him, 
 behold  thy  brother  Esav,  will  revenge  himself  on  thee  by  kill- 
 ing thee. 
 
 43.  Now  therefore,  my  son,  obey  my  voice  :  arise,  flee  thou  to 
 Laban  my  brother  to  Charan. 
 
 44.  And  tarry  -with  hmi  a  few  days,  until  thy  brother's  fury 
 subside. 
 
 45.  Until  thy  brother's  anger  subside  from  thee,  and  he  forget 
 that  which  thou  hast  done  to  him  :  then  will  I  send,  and  fetch  thee 
 from  thence.     "Why  should  I  be  deprived  of  you  both  in  one  day  ? 
 
 46.  Ribcah  said  to  Yitschak,  I  am  weary  of  my  life,  because  of 
 the  daughters  of  Cheth  :  if  Yaacob  take  a  wife  of  the  daughters  of 
 Cheth  like  these,  of  the  daughters  of  the  land,  what  is  life  to  me. 
 
 remind  him  of  his  quarrel  with  thee."  (Abarbanel.)  73K^t?  shall  1  he  deprived  ?3Ey  to 
 loose  children.  Compare  infra  xliii.  14.  TlT'^K'  TlT'Ski'  "IC'SO  "  He  -who  buries 
 his  children  is  called  7l35i'  "  {RasM.)  D3"i3EJ>  D3  loth  of  you.  "  Had  Esau  slain 
 Jacob,  there  is  no  doubt  that  he  would  have  been  amenable  to  the  fatal  and  resist- 
 less operation  of  the  law  of  Thar,  or  blood-avenging,*  which  existed  from  the  most 
 early  ages,  and  which,  still,  by  its  action  upon  the  fears  of  the  wild  tribes  of  the 
 desert,  and  indeed  of  all  the  less  civilized  tribes  of  western  Asia,  from  the  shores  of 
 the  Red  Sea  to  the  Caucasian  mountains,  keeps  in  check  their  fiercer  passions,  and 
 makes  them  backward  to  shed  blood.  By  this  law,  the  nearest  relation  of  the  slain 
 party  is  bound  to  pursue  the  slayer,  and  to  rest  not — never  to  let  his  purpose  sleep — 
 till  he  has  exacted  life  for  life,  and  blood  for  blood.  In  the  present  case,  if  Esau 
 had  effected  his  intention  after  the  death  of  his  father,  the  duty  of  the  ffo'el,  or  blood- 
 avenger,  Jacob  having  no  children  of  his  own,  would  have  devolved  upon  the  eldest 
 son  of  Ishmacl — that  brother  of  Isaac  having  at  this  time  himself  been  dead  several 
 years  :  and  that  this  duty  would  be  inexorably  executed,  the  purely  Bedouin  habits 
 of  the  Ishmaelite  race  must  have  rendered  unquestionable.  Hence  the  anxiety  of 
 Rebecca,  lest  she  should  lose  both  her  sons  in  one  day  ;  for  at  least  Esau  must  have 
 taken  to  flight — must  have  become  a  fugitive  and  a  vagabond  like  Cain,  the  instant 
 he  slew  his  brother."  {Kitto.}  Should  Jacob,  in  self-defence,  have  slain  Esau,  as 
 Rashi  and  Abarbaiiel  think  there  was  some  danger  of  his  doing,  the  result  would 
 still  have  been  the  same.  IPIX  Dl*  In  one  day,  at  the  same  time.  Tradition  relates 
 that  though  Jacob  and  Esau  did  not  die  in  one  day,  they  were  both  buried  at  one, 
 and  the  same  time.     (Talmud  tr.  Sotah,  fo.  13.  a.) 
 
 46.  1D1  np3"l  "IttSm  Ribcah  said  to  Yitschak.  As  it  is  necessary  Isaac's  con- 
 sent should  be  obtained  for  Jacob's  departure,  and  Rebecca  is  anxious  not  to 
 afflict  her  aged  husband,  by  acquainting  him  with  the  discord  of  his  sons,  and  its 
 dangerous  consequences,  she  urges  a  motive  of  importance  sufficient  to  secure  Isaac's 
 
 *  Hebrew  DTH  ?N13  Comp.  Numbs,  xxxv.  9.  34. 
 
:  n;yi  'm  t?^"W  ^V'^l?  d^|':p*i^  \Sp5  y???^  'J?  nny)  43 
 -ny  45    J  "TT^nj^  nan  nitj^n-n^x  i);  Dnn^^  d^^d^  i»v  r\:im  44 
 
 '^  I     r     T  J-   -:  ..     T  V    -;  ^j-  A-  T    -:  j-  t        «.  ^      jt    :    -  it  : 
 
 rhk^  nri-ni;i5^?  r\m  :2pyf.rip^-DNi  nn  niJ?  ';i.?^  '*ri?  'ri^p. 
 
 one  of  his  friends."  (Aben  Ezra.)  Hpy*?  Nlpfll  PlPK^ni  .SAe  seM«  anrf  called. 
 "  It  appears  that  Jacob  was  from  home,  in  order  to  avoid  the  reproaches  of  Esau, 
 ■whom  he  was  afraid  or  ashamed  to  encounter."  (Nackmanides.)  ^?  DrUDO 
 will  revenge  himself  on  thee.  Onkelos  "]?  ptDS  he  seeks  to  entrap  thee.  Sept. 
 dyreiXei  (Toi  threatens  thee.  DH^riD  root  DPIJ  to  console  oi  comfort  one's  self.  "Thy 
 brother  consoles  himself  for  the  loss  of  his  blessing,  by  the  determination  to  kill 
 thee."  (Rashi.)  "  According  to  the  rendering  of  Onkelos,  the  meaning  is,  '  thy 
 brother  appears  resigned  in  order  the  better  to  have  the  opportunity  to  slay  thee.'  " 
 {Nachmanides.)  "  DrUJlD  to  take  revenge."  (Gesenius.)  "  The  true  meaning  of 
 this  word  is  sufficiently  clear  from  the  context,  DHJ  is  a  kind  of  synonyme  of  DpJ 
 to  revenge,  and  according  to  my  opinion,  is  here  employed  in  its  primitive  sense, 
 from  which  the  conjugations  niphal  and  piel  on  other  occasions  appear  to  depart." 
 (^Frank.) 
 
 43.  n^^n   To  Charan.     See  our  note,  page  136. 
 
 44.  DnnS  D''^''  A  few  days.  ^''lUH  pi.  of  IPIN  literally  s«H^Ze,  one.  "  As  one 
 is  the  least  of  numbers,  objects  of  which  there  are  not  many,  are  designated  by  the 
 plural  of  that  number  to  express  few."  Comp.  infra  xxix.  20.  {S.  Dubno.)  A  few 
 days,  expression  of  kindness  to  sooth  his  mind,  and  to  render  the  pangs  of  separa- 
 tion more  supportable  by  the  reflection  they  would  soon  meet  again. 
 
 45.  "ITIS  DDn  Thy  brother's  fury.  rUDPI  verbal,  from  DrT"  heat,  anger,  in  regi- 
 men non  "  As  man  at  the  time  he  is  in  a  furious  passion,  feels  an  unusual  degree 
 of  heat,  the  word  nOH  signifying  heat,  is  applied  to  that  state  of  mind.  And  as  this 
 heat  is  only  felt  by  him  who  is  angry,  but  not  by  the  object  of  his  anger,  the  text 
 does  not  use  the  pronoun  "^tDD  in  reference  to  nOH  but  says,  generally  until  his  fury 
 subside.  (S.  Dubno.J  "^TIX  fjX  thy  brother's  anger,  "  contraction  of  f)JX  verbal, 
 from  Pj^X  to  snort,  to  breathe  hard  in  anger."  (_Gesenius.)  "]10D/rom  thee.  "  Re- 
 becca uses  the  words  until  thy  brother's  fury  subside,  to  indicate  the  ill  feeling 
 Esau  entertained  towards  her ;  as  he  suspected  it  was  by  her  means  that  Jacob 
 had  succeeded  in  securing  the  blessings.  And  she  then  proceeded  to  say,  moreover, 
 even  after  he  becomes  reconciled  to  me,  thou  must  not  return  until  his  anger  against 
 thee  subside,  namely,  until  he  has  forgotten  what  thou  hast  done  to  him  ;  which  will 
 be  the  natural  effect  of  thy  absence,  and  the  consequent  want  of  any  object  that  may 
 
160  GENESIS    XX VIII. 
 
 Ch.  XXVIII.  1.  Yitschak  then  called  Yaacob,  blessed  him, 
 charged  him,  and  said  unto  him,  thou  shalt  not  take  a  wife  of  the 
 daughters  of  Canaan. 
 
 2.  Arise,  go  to  Padan-aram,  to  the  house  of  Bethuel  thy  mother's 
 father ;  take  thee  a  wife  from  thence  of  the  daughters  of  Laban 
 thy  mother's  brother. 
 
 3.  And  God  Almighty  bless  thee,  make  thee  fruitful,  and  mul- 
 tiply thee,  that  thou  mayest  become  an  assemblage  of  people  : 
 
 4.  May  he  give  thee  the  blessing  of  Abraham,  to  thee,  and  to 
 thy  seed  with  thee ;  that  thou  mayest  possess  the  land  of  thy 
 sojournings,  which  God  gave  unto  Abraham. 
 
 5.  Thus  Yitschak  sent  away  Yaacob,  and  he  went  to  Padan- 
 aram,  unto  Laban,  son  of  Bethuel  the  Aramite,  the  brother  of 
 Ribcah,  Yaacob's  and  Esav's  mother. 
 
 6.  When  Esav  saw  that  Yitschak  had  blessed  Yaacob,  and  sent 
 
 Compare  infra  xlix.    10.     D''Oy  Jinp''    1^1     Deut.    xxxiii.   3.     D'-ny   niH   fj^* " 
 (GesenjMS.) 
 
 4.  V'31  DmiN  71313  DN  "|?  |n''1  May  he  give  thee  the  blessing  of  Abraham,  to 
 thee  and  to  thy  seed  with  thee.  The  blessing  of  Abraham  consisted  of  four  distinct 
 promises.  1.  That  the  Lord  Avould  be  the  God  of  Abraham  and  his  descendants. 
 (Supra  xvii.  8.)  2.  That  Abraham  should  become  the  progenitor  of  a  great  people. 
 (Supra  xii.  2.)  3.  That  with  his  seed  should  all  the  nations  of  earth  bless 
 themselves.  (Supra  xxii.  18.)  4.  That  his  descendants  should  possess  the  laud 
 of  Canaan.  (Supra  xv.  18-21.)  Each  of  these  promises,  Isaac  here  makes  over 
 to  Jacob.  With  respect  to  the  first,  he  invokes  Almighty  God  ;  such  having  been 
 the  designation  under  which  it  had  pleased  the  Lord  to  reveal  himself  unto 
 Abraham,  at  the  time  he  promised  to  be  the  God  of  his  descendants ;  a  revelation 
 which  is  thus  directly  transmitted  to  Jacob.  To  the  second,  he  says,  that  thou 
 mayest  become  an  assembly  of  people.  To  the  third,  he  says,  may  he  give  thee  the 
 blessing  of  Abraham,  to  thee  and  to  thy  seed  with  thee :  And  to  the  fourth,  that 
 thou  mayest  possess  the  land  of  thy  sojouniings.  It  is  remarkable,  that  in  the 
 blessing  which  Isaac  conferred  on,  as  he  supposed,  his  first-born,  none  of  these 
 promises  were  included  which  he  now  intentionally  and  cheerfully  transfers 
 to  his  younger  sou.  For  the  inference  that  has  hence  been  deduced,  see  note  {h) 
 at  the  end  of  the  section. 
 
 5.  '\^]})  '2p)3''  DK  Yacicob's  and  Esav's  tnother.  The  sacred  historian  here  gives 
 precedence  to  Jacob,  and,  by  placing  his  name  before  that  of  Esau,  recognises 
 the  validity  of  Jacob's  claim  to  Esau's  birthright 
 
 6.  13131  And  that  as  he  blessed  him.  "  The  second  half  of  the  verse  explains 
 the  first,  and  shews  that  Esau's  notice  was  principally  directed  to  the  circumstancu 
 
 *  Gescuius  quotes  several  other  passages. 
 
J'     :         V  :  T    >••  T-:  j-r  s:- -        f  ■■  \j  |*=-it  :  j   :     •  v.t      • 
 
 n^i^TiJjt  ^']h'\^i]  4   J  D^toj;  ^rtp^  n^;ni  -Jinn  ^i.^\i  ^ri.^  ^'in* 
 
 >Tjv-        |vi.'-        I    r-:!-         V      I      T   :•<-:•  -  it    t  :    -   :  v       v; 
 
 sanction  for  the  projected  journey.  According  to  AbarbaneljUehecca.  was  obliged 
 to  have  recourse  to  this  subterfuge,  that  she  might  not  become  exposed  to  the  re- 
 proaches with  which  her  husband  would  overwhelm  her,  as  the  sole  cause  and  insti- 
 gator of  the  fatal  dissensions  that  endangered  the  lives  of  both  his  sons.  *nVp  / 
 am  iveary,  root  y^p  to  be  weary,  to  loathe,  abhor.  "  The  original  signification  of 
 this  word,  and  which  still  sustains  itself  in  the  cognate  verb  Nip  was  probably 
 voftiere."  {Gesenius.)  *3B0  because  of,  "literally,  before,  from  the  face  of,  a 
 facie;  hence,  on  account  of ,  because  of ."  {Gesenhis.)  nPI  JllJl  the  daughters  of 
 Cheth,  the  wives  of  Esau,  who  were  obnoxious  to  Isaac,  as  well  as  to  Rebecca. 
 Compare  supra,  xxvi.  34,  35.  n?N3  Like  these,  the  wives  of  Esau.  D''in  'h  HO^ 
 Literally,  toherefore  to  me  life,  of  what  use  or  value  is  life  to  me.  ComjJare  supra 
 XXV.  22. 
 
 Ch.  XXVIII.  1.  131  nK>X  npn  sS  Thou  Shalt  not  take  a  wife  of  the  daughters 
 of  Canaan.     Compare  supra,  xxiv.  3.  and  note. 
 
 2.  Dip  Arise.  "  Expression  of  haste  as  if  he  had  said  '  do  not  tarry,  but  start  at 
 once.'  "  (Dubno.)  11313  To  Padan-Aram.  As  if  the  text  had  pD?  the  H  af- 
 fixed, instead  of  the  particle  "?  prefixed.  D"1N  nJlS  Padan-Aram.  See  our  note 
 supra  XXV.  20.  and  page  136.  7X1713  nn''3  To  the  house  of  Bethuel.  "  As  Isaac's 
 only  purpose  in  sending  Jacob  to  Padan-Aram,  was  that  he  might  there  get  married,  he 
 directs  him  to  Bethuel,  an  aged  man,  whose  wisdom  and  experience  may  guide  him 
 in  the  choice  of  a  wife.  But  Rebecca,  whose  principal  motive  was  the  preservation  of 
 Jacob's  life,  directs  him  to  her  brother  Laban,  a  man  in  his  prime,  possessed  of 
 courage  and  energy,  and  who,  if  Esau  were  to  pursue  Jacob  thither,  would  be  both 
 able  and  willing  to  protect  him  ;  and  as  Jacob  has  the  same  object  in  view,  he 
 abides  by  the  direction  of  his  mother."     {Abarbanel.) 
 
 3.  ''1^  7X1  And  Almighty  God.  This  is  the  second  time  this  word,  expressive  of 
 a  divine  attribute,  is  used  in  the  sacred  Scriptures.  For  its  signification,  see  our 
 note  supra  xvii.  1.  In  addition  to  our  remarks,  there  made,  we  would  further  state, 
 that  the  word  '•IS^'  is,  by  Gesenius,  derived  from  1^  (the  Arabic  Tl^)  mighty.  The 
 Sept.  translate  it  Travro'x^pajwp  and  the  Vulgate  in  the  Pentateuch  Omnipotens. 
 D''Oy  ^T\\h  an  assemblage  of  people.  Onkelos  }"'tj3LJ'  nK'i3?  an  assemblage  of 
 tribes.     "  The  designation   WW  is  frequently  conferred  on  the  tribes  of  Israel. 
 
161  GENESIS   XXVIIT. 
 
 him  away  to  Padan-aram,  to  take  for  himself  a  wife  from  thence  ; 
 and  that  as  he  blessed  him,  he  enjoined  it  vipon  him,  saying,  thou 
 shalt  not  take  a  wife  of  the  daughters  of  Canaan ; 
 
 7.  Also  that  Yaacob  obeyed  his  father,  and  his  mother,  and  M'as 
 gone  to  Padan-aram. 
 
 8.  Esav  thus  seeing  that  the  daughters  of  Canaan  pleased  not 
 Yitschak  his  father ; 
 
 9.  Esav  went  unto  Yishmael,  and  took  Machalath,  the  daughter 
 of  Yishmael,  son  of  Abraham,  the  sister  of  Nebayoth,  besides  his 
 former  wives,  to  be  his  wife. 
 
 Aphtarah.     Malaclii  i.  1.  till  ii.  8. 
 
 strong,  and  almost  inaccessible.  Their  principal  cities  were,  Sela,  {Petra)  T/ieman 
 and  Botsra.  The  original  inhabitants  of  Mount  Seir  were  the  Ckorites,  who, 
 however,  were  subdued  and  expelled  by  the  Edomites.  (Deut.  ii.  12.)  The 
 first  occasion  on  which  these  descendants  of  Esau  came  in  contact  with  the 
 Israelites,  (Numbs,  xx.  14.)  was  when  the  latter  on  their  march  from  Egj'pt 
 to  Canaan,  requested  permission  to  traverse  the  land  of  Edom.  This  permission 
 was  not  only  refused,  but  when  the  request  was  repeated,  an  Edomitish  army 
 marched  against  them  with  hostile  intentions.  The  Israelites,  however,  avoided 
 the  conflict,  and  retreated  into  the  wilderness.  Saul,  the  first  king  of  Israel, 
 warred  successfully  against  the  Edomites;  and  his  successor,  David,  completely 
 subdued  them  after  a  long  and  sanguinary  contest.  Under  king  Solomon,  the 
 Israelites  fitted  out  a  fleet  of  trading  vessels  in  the  Edomitish  ports,  Elath,  and 
 Ezion-Geber  ;  but  towards  the  end  of  his  reign  an  insurrection  broke  out  in  Edom, 
 which,  however,  seems  to  have  been  but  partial,  and  without  any  durable  result, 
 although  supported  by  the  king  of  Egypt.  At  the  division  of  the  Hebrew  monarchy, 
 Edom  remained  subject  to  the  kingdom  of  Judah,  sometimes  governed  by  tributary 
 princes,  (2nd  Kings  iii.  9.)  at  other  times  by  viceroys  appointed  by  the  kings 
 of  Judah,  (1st  Kings  xxii.  48.)  who  continued  to  fit  out  their  fleets  in  the  ports 
 of  Edom.  (1st  Kings  xxii.  49.)  This  state  of  things  continued  until  the  reign  of 
 Joram,  King  of  Judah,  from  whom  the  Edomites  reconquered  their  freedom, 
 which  they  maintained  against  him  and  his  next  successors.  Amaziah,  king  of 
 Judah,  again  subdued  them,  (2nd  Kings  xiv.  7. ;  2nd.  Chron  xxv.  11.)  but  under  the 
 reign  of  Achas,  one  of  his  successors,  they  again  recovered  their  independence,  which, 
 owing  to  the  increasing  power  of  the  Assyrians  and  Chaldeans,  and  the  decline  of 
 Judah,  they  maintained  until  they  were  obliged  to  submit  to  Nebuchadnezzar, 
 king  of  Babylon.  As  his  auxiliaries,  they  took  an  active  part  in  the  siege  and 
 destruction  of  Jerusalem  and  of  the  first  temple.  (Lament,  iv.  21,  Ezek.  xxxv.)  and 
 even  obtained  possession  of  part  of  south  Palestine,  including  the  city  of  Hebron. 
 (1st.  Mace.  V.  65.)  During  the  long  and  sanguinary  conflict  which  the  Jews 
 carried  on  against  the  Greco-Syrian  Monarchy,  the  Edomites  took  a  decided  part 
 against  them;  (1st.  Mace.  v.  3.  65.;  2nd.  Mace.  x.  15,  xii.  -32.  et  seq.)  until  they 
 were  finally  subdued  by  John  Hyrcanus,  who  compelled  them  to  become  circum- 
 
V    :    •  VT      •  |>-  •  I  ••  T  ^T      •5-:-  J   -:  IT  :         at      •  vt     •         y 
 
 :  tD>N{  m^  "T[S:^i  "5?i<"^^*1  vin-Sn*  npj;^";.yp^*l  r  t  p^^^ 
 i^y  '^';!*5  9  :  v?Ni  pnv'  ',;3'j;3  \V-y^  r\m  nij^n  ^3  ^|j^  i^y) » 
 nin.Ni  Dn-i^i^-ii  '^xyD^^-ns  1  rhrib-m  np*i  ':'^{]|;^t?'^-':?^jt 
 
 IT      •    :  J  VT    T         ^-  :)  T  : 
 
 that,  at  the  time  Isaac  blessed  Jacob,  he  commanded  him  not  to  take  a  wife  from 
 among  the  daughters  of  Canaan.  Hence,  Esau  concluded  that  this  -was  the 
 reason  why  the  blessing  had  been  bestowed  on  Jacob  and  therefore,  also,  took 
 a  wife  of  the  family  of  Abraham,  in  order  that  he  might  likewise  obtain  a  share 
 in  the  blessing."     (^Nachmanides.) 
 
 8.  131  It^y  J^TI  Esav  thus  seeing.  "  Having  seen  that  Isaac  blessed  Jacob, 
 directing  him  to  go  to  Padau-Aram,  there  to  take  a  wife,  and  that  Jacob  had  set 
 out  on  his  journey;  and  from  all  these  circumstances  discovering  that  his  own 
 wives  did  not  please  his  father,  Esau  went  to  Ishmael,  &c."  {Rashi.)  VQK  pnV  his 
 
 father  Yitschak.  "  The  text  does  not  mention  Rebecca  his  mother,  as  it  had  done 
 before ;  (supra  xxvi.  35.)  to  indicate  that  Esau  did  not  care  for  the  displeasure  of 
 his  mother,  owing  to  her  taking  part  against  him  with  Jacob."     (Abarbanel.) 
 
 9.  r\V22  ninX  The  sister  of  Xehayoth.  Compare  supra  xxv.  20.  and  note. 
 Rashi,  after  older  commentators,  infers  from  these  words  that  Ishmael  was  dead ; 
 and  enters  into  a  long  explanation  in  order  to  account  for  the  hiatus  of  fourteen 
 years  which  thus  arises  in  the  chronology ;  and  which  as  he  contends,  Jacob  passed 
 in  the  academy  of  Eber  before  he  departed  to  Padan-Aram.  VJJ'J  pj;  besides  his 
 former  wives,  "  to  indicate  that  though  Esau  in  part  obeyed  the  command  Isaac 
 had  given  to  Jacob,  by  taking  to  himself  a  wife,  who  was  not  of  the  daughters  of 
 Canaan,  he  did  not  separate  himself  from  those  who  were  the  objects  of  his  father's 
 displeasure."     (^Nachmanides.') 
 
 END  OF  SECTION 
 
 rrh)n 
 
 SUPPLEMENTARY     NOTES. 
 
 Note  (a)  page  139.  T'^V  TSy  Il"l1  And  the  elder  shall  serve  the  younger.  The 
 subsequent  fortunes  of  the  descendants  of  the  elder,  the  Edomites,  and  of  the 
 younger,  the  Israelites,  fully  bear  out  this  prediction,  which,  with  some  modification 
 (1?y  np"l31  Tin  IC^iO  rrril)  was  confirmed  by  Isaac,  in  the  blessing  he  bestowed 
 on  his  two  sons.  The  land  of  Edom,  or  Mount  Seir,  on  the  south-eastern  frontier 
 of  Palestine,  and  bordering  on  the  Moabites,  probably  comprised  the  mountainous 
 districts  of  El  Shera  and  Gebal,  extending  from  the  southernmost  point  of  the 
 Dead  Sea,  to  the  gulf  of  Alanitis.  While  a  portion  of  this  territory  is  very  fruitful, 
 the  rest  is   a  barren,   rocky,  and  sandy  wilderness,  but  the  whole  is  naturally 
 
163  SUPPLEMENTARY    NOTES. 
 
 little  of  it  sell  it  now  to  me.'  As  yet  nothing  proves  to  us  that  this  pottage  was  the 
 purchase-money  ;  and  as  the  sacred  historian  winds  up  his  narrative  with  the  words 
 '  Then  Jacob  gave  Esau  bread  and  pottage  of  lentils,  &c.'  we  are  left  in  the  dark 
 as  to  the  precise  consideration  that  passed  between  them,  though  it  is  clear  the  gift 
 of  the  pottage,  did  not  by  itself  constitute  the  purchase."     (Frank.) 
 
 "That  which  in  the  present  text  is  called  birthright,  subsequently  (ch.  xxvii.) 
 appears  as  the  blessing  of  Isaac,  and  is  eventually  (infra  xxviii.  4.)  transmitted  as  the 
 blessing  of  Abraham.  Thus,  it  is  evident,  that  the  right  of  primogeniture,  which 
 here  is  in  question,  and  the  blessing  of  Isaac,  which  both  brothers  are  so  eager 
 to  obtain,  are  in  reality  the  same  thing,  and  identical  with  the  blessing  or  divine 
 promise  to  Abraham ;  wliich  implies  faith  in  the  unity  of  God,  the  especial  protec- 
 tion of  Providence,  and  the  reversionary  right  to  the  land  of  Canaan.  As  this 
 appears  evident,  Jacob  also  appears  perfectly  justified  in  endeavouring  to  secure  to 
 himself  these  spiritual  advantages,  especially  as  Esau,  from  his  habits  and  disposition, 
 •was  not  at  all  qualified  to  be  the  heir  of  the  promises.  But  that  he  is  thus  unqualified 
 was  to  be  proved  ;  not  merely  by  inferences  drawn  from  his  general  character,  but  by 
 positive  facts.  And  as  one  of  these  proofs  our  text  is  to  be  considered.  Jacob  sounds 
 Esau  respectingthe  degree  of  importance  he  attaches  to  this  spiritual  inheritance:  when 
 Esau  not  only  parts  with  it  at  once  and  cheerfully,  to  satisfy  the  want  of  the  moment, 
 but  absolutely  despises  it.  And  the  object  for  which  he  resigns  his  rights  being  so 
 trivial  and  comparatively  worthless,  is  calculated  to  show  the  folly  of  the  sensualist, 
 who  readily  sacrifices  to  the  shortlived  gratification  of  his  appetites  or  apprehensions, 
 that,  to  which  the  man  of  nobler  energies  and  higher  aspirations  clings,  amidst  the 
 greatest  of  perils,  and  the  most  painful  of  sufferings."     (Philippson.) 
 
 Note(c)  page  143.  m^nn  nX  '^^]3  mM  Thus  Esau  despised  his  birth-right. 
 "  Among  the'  Arabs,  every  one  seems  to  be  at  all  times  in  a  condition  to  eat  vora- 
 ciously of  what  he  can  obtain.  The  safest  way  to  his  heart  is  through  his  stomach. 
 There  is  nothing  he  will  not  do  for  those  who  fill  him  with  good  cheer,  nothing  he 
 will  not  undertake  for  the  prospect  of  an  indulgence  to  his  appetite  before  him  ;  and 
 we  are  well  persuaded,  that  there  arc  few  who  would  resist  the  temptation  of  sacri- 
 ficing almost  any  amount  of  reversionary  benefit,  for  the  present  enjoyment  of  a  mess 
 of  pottage." 
 
 "  We  find  a  passage  in  Mr.  Stephens'  Incidents  of  Travel,  strikingly  confirmatory 
 of  these  observations,  and  with  reference  to  the  same  people  (the  Bedouins,)  he 
 says,  'Their  temperance  and  frugality  are  from  necessity,  not  choice;  for  in  their 
 nature  they  are  gluttonous,  and  will  eat  at  any  time  till  they  are  gorged  of  whatever 
 they  can  get,  and  then  lie  down  and  sleep  like  brutes.  I  have  sometimes  amused 
 myself  with  trying  the  variety  of  their  appetites,  and  I  never  knew  them  refuse  any 
 thing  that  could  be  eaten.  Their  stomach  was  literally  their  god,  and  the  only 
 chance  of  doing  any  thing  with  them,  was  by  first  making  it  a  grateful  ofl'ering. 
 Instead  of  scorning  luxuries,-  they  would  cat  sugar  as  boys  do  sugar-candy ;  and  I 
 am  very  sure  if  they  could  have  got  pound  cake,  they  Avould  never  have  eaten  their 
 own  coarse  bread.'  " 
 
 "  These  things  are,  however,  not  peculiar  to  the  Bedouins,  but  belong  to  all  people, 
 till  they  become  civilized.  Such  people  live  only  for  the  present.  Enlarged  fore- 
 thought is  exclusively  the  virtue  of  civilization,  and  we  are  thoroughly  persuaded  that 
 
 VOL.  r.  2  p 
 
SUPPLEMENTARY    NOTES.  1G2 
 
 cised,  and  incorporated  their  country  with  the  Jewish  state,  causing  it  to  bo 
 governed  by  Jewish  prsefects  (^spa-rrj^os  Joseph.  Antiq.  Jud.,  book  xiv.  ],  3.) 
 One  of  these,  Antipater,  the  favorite  vizier  of  Hyrcanus,  king  of  Judea,  took 
 advantage  of  the  dissensions  between  the  Hasmonean  princes,  to  ingratiate  himself 
 with  Julius  Caesar,  by  whom  he  was  appointed  Procurator  over  all  Judea,  holding 
 powers  so  extensive,  that  he  in  fact,  though  not  in  name,  governed  the  kingdom. 
 His  son,  Herod,  as  is  well  known,  raised  himself  to  the  throne  of  Judea,  and 
 founded  an  Edomite  dynasty  in  that  monarchy,  of  which  Idumea  formed  a  part. 
 In  the  war  with  the  Romans,  which  led  to  the  destruction  of  Jerusalem  and  of  the 
 second  Temple,  the  Idumeans,  though  auxiliaries  of  the  Jews,  contributed  greatly  to 
 that  fatal  catastrophe,  after  which,  the  name  of  the  Edomites  entirely  disappears 
 from  history. 
 
 Note  (6)  142.  "^mSS  nX  Thy  birthright.  Much  difference  of  opinion  prevails 
 between  commentators,  respecting  the  nature  and  extent  of  the  advantages  thus 
 ceded  to  Jacob  by  Esau.  Some,  chiefly  moderns,  influenced  by  right  of  primogeniture 
 instituted  in  the  Law  of  Moses,  contend  that  together  with  power  and  command,  it 
 conferred  a  two-fold  portion  of  the  paternal  inheritance  ;  others  that  it  conveyed  the 
 functions  and  privileges  of  priesthood.  So  Rashi.  But  some  of  the  oldest  Jewish 
 commentators  are  of  opinion  that  it  solely  bore  reference  to  the  blessings  and 
 promises  of  Abraham.  For  as  Aharbanel  justly  observes,  "As  to  power  and 
 command  Jacob  never  exercised  any  over  Esau,  but  on  the  contrary,  humbly  and 
 submissively  addresses  him  as  my  Lord,  and  styles  himself  Esau's  servant. 
 (Supra  xxxii.  5  et  alib.)  And  as  to  the  double  portion  of  Isaac's  property,  so  far 
 from  obtaining  it,  Jacob  not  only  declares  V'DI  TllSy  vpd  ""S,  (ibid  v.  10.)  but  sur- 
 renders a  considerable  portion  of  his  own  property,  in  the  shape  of  a  gift,  to  Esau." 
 The  price  that  Jacob  paid  Esau  for  his  birthright  is  also  a  subject  of  dispute ;  for 
 while  some  contend  that  the  pottage  of  lentils  alone  was  the  valuable  consideration 
 that  passed  between  them,  others  asssert  that  Jacob  paid  Esau  a  full  equivalent 
 for  the  cession  of  his  primogeniture ;  either  by  surrendering  to  him  the  whole 
 undivided  inheritance  of  their  father,  or  by  paying  him  then  and  there  a  sum  of 
 money :  and  that  the  pottage  of  lentils  is  especially  mentioned,  solely,  because  it  was 
 the  first  cause  which  led  to  the  transaction.  For  the  opinion  of  Nachmanides  on 
 this  subject,  see  our  note  supra  ch.  xxv,  34,  page  142.  IJi'V?  \T\^  SpVI. '  "  The 
 sacred  writers  are  in  the  habit  of  inserting  in  their  narration,  only  the  principal 
 features,  the  culminating  points  of  the  history,  without,  however,  omitting  the  facts 
 which  led  thereto.  This  is  evident  from  our  text,  in  which  the  pottage  of  lentils  is 
 noticed  only,  because  it  is  the  circumstance,  which  by  a  lucky  chance  led  to  the  sale 
 that  for  ever  established  the  rights  of  Israel.  The  concise  narration  must  be  under- 
 stood in  manner  following.  Jacob  prepared  for  himself  a  pottage,  Esau  exhausted 
 by  hunger  and  fatigue,  comes  home  and  demands  to  share  it.  As  Jacob  could  not 
 refuse  complying  with  the  demand  of  his  elder  brother,  it  is  natural  that  in  the  course 
 of  conversation  Jacob  should  indulge  in  the  remark,  '  It  is  a  fine  thing  to  be  the 
 first-born,  to  whom  every  one  must  yield.'  To  this  remark,  it  appears  that  Esau 
 replied,  '  Yes,  indeed  !  a  fine  thing  for  me,  who  each  day  am  exposed  to  become 
 the  victim  of  some  ferocious  animal ;  what  then  is  this  birthright  to  me  ?'  Jacob 
 taking  advantage  of  this  imprudent  speech,  at  once  exclaims,  '  if  thou  thinkest  so 
 
H35  SUPPLEMENTARY    NOTES. 
 
 adopting  that  conclusion)  tlie  other  points  of  similarity  between  the  two  narratives, 
 are  more  apparent  than  real.  It  is  true  that  at  Gerar,  Isaac  stated  his  wife  to  be  his 
 sister,  as  Abraham  had  done  before— but  here  the  similarity  ends.  Abraham's 
 wife  was  taken  from  him,  whereas  Isaac  and  his  wife  remained  unmolested. 
 Abraham's  fortune  was  increased  by  the  rich  gifts  Abimelech  bestowed  on  him ; 
 whereas  Isaac's  prosperity  was  thwarted  by  every  means  that  Abimelech's  subjects 
 could  devise.  Abraham  was  treated  as  a  respected  guest,  while  Isaac  was  looked 
 upon  as  a  dangerous  intruder;  the  former  was  invited  to  settle  in  the  land,  while 
 the  latter  was  peremptorily  ordered  to  quit  it.  Really,  to  assert  that  events  so  dis- 
 similar, are  identically  the  same,  and  that  Isaac's  adventures  in  Gerar  are  merely 
 copied  from  those  of  his  father,  requires  all  that  superabundance  of  hyper-critical  acu- 
 men which  Rationalists  so  frequently  bring  to  bear  upon  their  biblical  investigations. 
 Note  (e)  page  143.  DTlC'^S  Philistines.  This  nation,  the  (^vWiseli-i  or  ol 
 aX\6(pv\oi  of  the  Sept. :  or  UciXaisivot  of  Joscphus — which  holds  so  conspicuous 
 a  place  in  the  history  of  the  Israelites,  inhabited  a  narrow  tract  of  land — nt^7Q 
 Palestine,  or  DTlti^PD  pK  the  land  of  the  Philistines,  extending  from  E/tron  to 
 the  brook  of  Egypt,  and  the  declivities  of  the  mountains  of  Judea,  along  the  shores 
 of  the  Mediterranean,  which,  after  them,  is  once  called  D*nE^'?Q  D''  the  sea  of  the 
 Philistines ;  Exod.  xxiii.  21.  and  bordering  on  Dan,  Simeon  and  Judah.  According  to 
 Deut.  ii.  23,  (compare  Genes,  x.  13,  Jerem.  xlvii.4,  Amos.  ix.  7.)  the  Philistines 
 originally  came  from  Caphtor,  which  some  suppose  to  be  the  town  of  Cappadocia, 
 or  Caphtora,  in  Phoenicia;  others  the  province  of  Cappadocia  in  Asia  Minor.  This 
 last  opinion  is  preferred  by  Bochart,  who  places  the  original  abode  of  the  Philistines 
 in  that  part  of  Cappadocia,  which  bordered  on  Colchis.  The  Arabs  render  Caphtor 
 Damiataei  from  Damietta  in  Egypt,  probably  influenced  by  the  similarity  of  its  name 
 with  vofios  KoTTTo's-  the  Nome  of  Coptos.  Some,  and  among  them,  Calmet  and 
 2iosen»jMWer,  identify  Caphtor  with  the  isle  of  Crete;  but  the  opinion  now  most 
 prevalent  is,  that  the  Philistines  originally  came  from  Lower  Egypt.  A  learned 
 contemporary*  adduces  strong  reasons  for  considering  the  Philistines  as  identical 
 with  the  Hyksos  or  Shepherd  Kings,  who,  during  260  years,  ruled  in  Egypt,  and 
 Avcre  finally  expelled  by  the  natives.  Among  the  strong  reasons  he  adduces,  are  a 
 quotation  from  Manetho,  in  a  precious  fragment  preserved  by  Josephus,  (Contra  Apiou, 
 i.  14.)  which  relates  that  the  Egyptian  princes  ultimately  rose  against  the  intrusive 
 tyrants,  and  after  a  tedious  warfare,  shut  them  up  in  Avaris.**  But,  despairing  of 
 success,  the  Egyptians  concluded  a  treaty  with  them,  and  they  were  suffered 
 to  depart  unmolested,  with  all  their  households,  amounting  to  240,000  souls, 
 and  their  cattle.  Accordingly,  they  crossed  the  desert,  and  went  and  settled 
 in  Palestine.  And  that  among  the  early  inhabitants  of  Palestine,  before  the 
 Israelites,  there  was  no  nation  that  can  for  an  instant  be  supposed  to  have  come 
 from  Egypt,  or  whose  identification  with  the  Shepherds  can  be  even  suspected, 
 save  the   Philistines,  whose  .^'tuation  in  the  part  of  the  country  nearest  to  Egypt, 
 
 *  Kitto's  History  of  Palestine,  page  83,  et  seq. 
 
 **  This  is  previously  described  by  Manetho  as  an  old  city  in  the  Saitc  Nome, 
 convcuieutly  situated  on  the  north  side  of  the  Bubastic  Canal. 
 
SUPPLEMENTARY    NOTES.  1G4 
 
 among  the  uncivilised  people  of  different  countries,  there  would  be  thousands  of 
 voluntary  candidates  for  sacrifice  upon  the  altars,  if  it  were  well  understood  that,  as 
 among  the  ancient  Gauls,  the  victim  would,  for  a  whole  year  previously,  be  fed  upon 
 the  choicest  dainties  of  the  land."     (Kitto.) 
 
 Note  (d)  page  143.  }*")X3  !iyi  ^T'1  There  was  a  famine  in  the  land.  Rationalist 
 expounders  and  critics  have  insisted  that  the  narrative  of  Isaac's  sojourn  in  Gerar, 
 and  what  there  befell  him,  is  nothing  but  a  copy  of  events  we  have  already  been 
 made  acquainted  with  in  the  life  of  Abraham  :  (supra  xii.  10,  xx.  xxi.  22.)  and  that 
 especially  the  circumstance  of  Abimelech  and  Phichol,  the  captain  of  his  host,  visit- 
 ing Isaac  as  they  had  visited  Abraham,  and  for  the  same  purpose,  is  evidently  a 
 repetition,  only  introduced  in  the  life  of  Isaac,  to  shew  that  he,  the  heir  of  the  pro- 
 mises, enjoyed  the  same  degree  of  divine  protection  that  had  been  extended  to  his 
 father  Abraham ;  and  by  God's  blessing,  becomes  a  wealthy  and  powerful  chief, 
 respected  and  courted  by  foreign  monarchs,  because  of  the  covenant  that  God  had 
 made  with  Abraham.  These  critics  further  remark  that  Isaac  was  sixty  years  old 
 at  the  birth  of  his  sons,  who,  in  the  last  chapter,  have  been  described  as  grown  up, 
 and  who,  in  v.  34,  of  the  present  chapter,  appear  forty  years  of  age ;  and  as  the 
 covenant  of  Abimelech  with  Abraham  was  made  in  the  year  Isaac  was  born,  eighty 
 years  maybe  assumed  as  the  medium  period  of  years  from  one  covenant  to  the  other; 
 so  that  as  the  persons  who  made  the  treaty  with  Isaac  cannot  have  been  the  same 
 who  made  a  covenant  with  Abraham,  it  is  necessary  to  assume,  not  only  that  Abi- 
 melech was  a  regal  title  like  Pharaoh,  but  also  that  Phichol  is  not  a  noun  proper, 
 but  an  appellative,  designating  the  chief  of  the  host ;  and  this,  it  is  contended,  is  a 
 forced  interpretation.  But  notwithstanding  the  assertion  of  these  acute  critics, 
 there  is  no  necessity  whatever  for  assuming  that  either  the  Abimelech  or  the  Phichol 
 mentioned  in  the  history,  are  different  individuals  from  those  named  in  the  life  of 
 Abraham.  For  when  we  find  that  Abraham  reached  the  age  of  175  years,  Sai-ali 
 that  of  127,  Isaac  180,  Ishmael  137,  and  that  Jacob,  when  standing  before  Pharaoh, 
 complained  that  the  (130)  years  of  his  earthly  pilgrimage  were  few,  it  is  justly  to  be 
 assumed  that  their  contemporaries  enjoyed  the  same  longevity  as  themselves. 
 Now  Abraham  had  only  been  dead  five  or  ten  years ;  and  assuming  that  his  contem- 
 poraries, Abimelech  and  Phichol,  at  the  time  they  made  a  covenant  with  him,  were 
 his  juniors  by  fifteen  or  twenty  years,  or  more,  no  proof  whatever  exists  that  they 
 might  not  have  survived  him  by  as  many  years.  And  this  supposition  is  further 
 strengthened,  when  we  consider  that  Abimelech,  who  had  taken  Sarah  to  himself, 
 here  only  apprehends,  that  some  one  of  the  people  might  seize  Rebecca ;  a  proceeding, 
 from  the  suspicion  of  which  himself  appears  exempt,  probably  on  account  of  his  great 
 age.  It  is,  therefore,  most  probable,  that  both  he,  and  the  chief  of  his  host,  were 
 the  same  individuals  who  had  entered  into  a  covenant  with  Abraham  :  that  the 
 Abimelech  who  was  so  careful  to  secure  Rebecca  against  insult  and  danger,  was 
 the  same  who  had  heard  the  dread  denunciation,  "  Behold  thou  shalt  die,  on  account 
 of  the  woman  thou  hast  taken,  for  she  hath  a  husband,"  and  who,  therefore,  was  so 
 anxious  to  protect  her,  the  moment  he  discovered  she  was  a  married  woman. 
 
 If  thus  we  assume  that  the  King  and  his  general  who  visited  Isaac,  were  the  same 
 who  had  concluded  a  covenant  with  Abraham,  (and  the  period  of  eighty  years  is  not 
 in  itself  a  sufficient  reason,  though  the  only  one  alleged  by  Rationalists,  to  prevent  our 
 
167  SUPPLEMENTARY    NOTES. 
 
 lisions  between  Israel  and  the  Philistines,  who,  at  one  time,  acquired  the  supre- 
 macy over  the  former,  and  maintained  it  during  forty  years.  Under  the  high-priest- 
 hood of  Eli,  the  Philistines  captured  the  Ark  of  the  Covenant ;  which,  however, 
 after  a  few  months  experience  of  its  power,  they  restored.  (1st  Saml.  iv.  vi.) 
 Under  Samuel  they  were  completely  defeated  at  Mizpa,  which  put  an  end  to  their 
 domination.  (Ibid.  vii.  13,  14.)  Saul,  the  first  King  of  Israel,  had  continual  war- 
 fare with  the  Philistines,  which  was  carried  on  with  various  success,  until  he  was 
 defeated  and  slain  by  them.  David,  who  had  acquired  his  high  reputation  in  war 
 against  the  Philistines,  was  at  one  period  of  his  eventful  life,  obliged  to  seek  refuge 
 among  them,  and  very  near  making  common  cause  with  them  against  his  persecutor, 
 Saul.  But  when,  after  Saul's  death,  and  David's  accession  to  the  throne,  they  con- 
 tinued their  inroads,  he  repeatedly  defeated  them,  and  even  captured  Gath. 
 (1st  Chron.  xviii.  1.)  Indeed,  his  victories  seem  to  have  crushed  their  power  as  a 
 nation,  for  not  only  did  they  continue  humble  and  peaceable  during  the  long  and 
 prosperous  reign  of  his  powerful  successor  Solomon,  but  even  on  the  division  of 
 the  Hebrew  Monarchy  into  two  hostile  kingdoms,  the  Philistines  do  not  appear 
 powerful  enough,  to  derive  any  considerable  advantage  from  these  intestine  commo- 
 tions ;  and  though  their  name  is  occasionally  mentioned  in  the  sacred  records  of 
 that  gloomy  period,  their  historical  importance  is  at  an  end.  They  were  able  to 
 maintain  the  frontier  town  of  Gibbethon  against  the  power  of  Israel ;  (1st  Kings 
 XV.  27,  xvi.  15.)  but  they  were  subdued,  and  rendered  tributary  by  Jehoshaphat,  King 
 of  Judah.  (2nd  Chron.  xvii.  11.)  His  son,  Jehoram,  could  not  maintain  his  supre- 
 macy over  the  Philistines,  who  joined  with  the  Arabs  in  a  devastating  inroad  into 
 Judea,  and  carried  off  not  only  great  booty,  but  also  the  king's  children,  and  house- 
 hold. (Ibid  xxi.  16.)  Uzziah  again  vanquished  them,  (ibid  xxvi.  6.)  and  at  a  later 
 period  they  were  subdued  by  the  Assyrians,  who  took  the  important  town  and 
 fortress  of  Ashdod,  which,  after  a  siege  of  twenty-nine  years,  was  taken  from  them 
 by  Psammetichus,  King  of  Egypt.  (Herodot.book  ii.  157.)  On  the  division  of  the 
 eminrc  of  Alexander  the  Great,  the  Philistines  became  subjects  of  the  kingdom  of 
 Greco-Syria,  and  their  name  disappears  from  history,  as  their  fate  and  fortunes 
 merge  in  those  of  the  great  monarchy  of  which  they  formed  a  part. 
 
 Note  (/)  page  147.  inyiO  flTriKI  With  Achuzath  his  companion.  Much  difference 
 of  opinion  prevails  respecting  the  meaning  of  these  words.  Onkelos  renders  it  ny^DI 
 TllOmO  with  a  company  of  his  friends.  In  Bereshith  Rabhah  (in  loco)  there  is  a 
 controversy  between  R'Yohudah,  who  says  inyiD  ntPIS  is  the  proper  name  of  a 
 man,  and  R'Nehcmiah,  who  avers  it  to  be  a  company  of  his  friends.  The  opinion 
 of  R'Yehudah  is  likewise  that  of  the  Masoreth,  riTHX  is  the  name  of  a  man.  The 
 word  inyiO  also  offers  very  great  difficulties.  That  it  denotes  friend,  companion, 
 all  are  agreed:  the  question  is  whether  the  D  represents  the  preposition  }0  o/ or 
 from,  in  which  case  it  must  be  rendered  of  his  friends,  meaning  otie  or  more  of  his 
 friends,  but  not  all.  In  this  sense,  which  is  that  of  K" Nehemiah,  Onkelos,  and 
 Rashi,  the  termination  should  have  the  plural  form,  which  in  the  text  it  has  not. 
 There  is,  however,  one  other  similar  instance  in  sacred  scripture,  Nahum  ii.  4. 
 innil!!  \y'0  for  V1133  Others,  again,  consider  the  O  as  one  of  the  letters  Vn^DNH 
 added  to  form  the  verbal  noun,  from  HyT  or  yj?"),  and  adduce  as  instances  Judges 
 xiv.  11,D^J?'10  W^7\l^  thirty  companions ;  ibid.   xv.  2.  ^y."!,©?  to  thy  comjmnion, 
 
SUPPLEMENTARY    NOTES.  166 
 
 would  alone  direct  attention  to  them  in  the  first  instance,  apart  from  any  other 
 considerations. 
 
 The  learned  author  next  quotes  Herodotus,  to  prove  that  at  the  time  the  pyramids 
 •were  built,  a  shepherd  called  Philites  fed  his  flocks  in  that  country,  and  that  his 
 name  was  given  to  these  renowned  erections.  This  circumstance,  related  by  Hero- 
 dotus, our  learned  contemporary  adduces  with  the  remark,  that  it  goes  far  to  con- 
 firm his  position,  especially  when  we  learn  that  the  word  Philites  means  a  shep- 
 herd, and  Philistines  were  shepherds ;  while  the  word  Palestine  or  Pali-shtan — 
 which  first,  their  own  district  in  Canaan,  and  afterwards  the  whole  country  took 
 from  them — means  Shepherd-land  :  while  all  the  particulars  which  we  know  of  the 
 Philistines  are  in  entire  agreement  with  this  view  and  none  are  opposed  to  it.  A 
 people  who  had  ruled  Lower  Egypt  for  260  years,  may  be  expected  to  exhibit 
 some  characteristics  in  their  institutions  and  manners,  similar  to  those  which  we 
 encounter  in  Egypt.  Abraham  and  Isaac  were  never  in  apprehension  about  their 
 wives,  except  in  Egypt  and  the  land  of  the  Philistines,  and  in  both  countries,  the 
 King  took  Sarah  into  his  harem.  The  Kings  of  the  Philistines  had  a  title  or 
 official  name,  Abimelech,  used  precisely  as  the  name  of  Pharaoh  was  in  Egypt; 
 and  the  Kings  in  the  time  of  Abraham  and  Isaac,  had  such  an  officer  as  a  '  cap- 
 tain of  the  host,'  a  functionary  we  shall  not  at  this  early  age  meet  elsewhere, 
 unless  in  Egypt ;  any  more  than  such  a  military  organization  as  the  mere  existence 
 of  such  a  functionary  implies.  In  short,  their  whole  appearance  offers  that  mix- 
 ture of  pastoral  and  Egyptian  habits,  which  we  should  expect  the  shepherds  from 
 Egypt  to  exhibit ;  and  in  the  same  degree  in  which  such  of  their  usages  as  we 
 can  ascertain,  are  in  agreement  with  the  Egyptians,  in  that  degree  do  they  differ 
 from  those  of  the  native  Canaanites,  with  whom  they  are  never  seen  to  have  any 
 feeling  or  interest  in  common  ;  even  on  those  occasions,  when  all  the  inhabitants  of  the 
 land  might  be  expected  to  unite  as  one  man,  in  resistance  to  the  invading  Israelites  ; 
 and  when,  in  fact,  powerful  confederacies  were  formed  for  that  purpose  by  the 
 native  princes,  but  in  which  the  Philistines  never  joined. 
 
 These  are  a  few,  out  of  the  many  arguments  adduced  to  prove  that  the  Philistines 
 are  the  same  people,  which,  under  the  name  of  Hyksos,  subdued  and  governed 
 Egypt,  and  which,  after  its  expulsion  from  that  country,  entirely  disappears  from 
 history,  unless  we  adopt  the  conjecture  of  the  author  we  have  been  quoting.  The 
 high  military  character  which  these  shepherds  possessed,  is  on  very  many  occasions 
 displayed  by  the  Philistines.  When  the  Israelites  first  left  Egypt,  they  did  not 
 take  the  shortest  and  most  direct  road  to  Canaan,  that  through  the  land  of  the  Phi- 
 listines which  the  caravans  still  travel,  because  an  undisciplined  horde,  such  as  the 
 Israelites  of  that  time,  were  but  ill  prepared  to  encounter  the  steady  resistance 
 and  military  organization  of  the  Philistines.  (Exod.  xiii.  17.)  In  the  days  of 
 Joshua,  the  Philistines  appear  to  have  formed  a  federative  state,  composed  of  five 
 principalities,  whose  princes  (D''3")D)  resided  at  Gath,  Ashdod,  Ashkelon,  Ekron,  and 
 Gaza,  and  whose  territories  contained  many  other  towns  and  villages.  (1st  Saml. 
 vi.  18.)  Joshua  does  not  appear  to  have  come  into  hostile  contact  with  the  Philis- 
 tines, who,  confiding  in  their  own  strength,  and  having  no  interest  or  feelings  in 
 common  with  the  Canaanites,  did  not  lend  them  any  aid  in  their  protracted  con- 
 flict with  the  invaders.     But  in  the  times  of  the  judges,  there  were  frequent  col- 
 
1G9  SUPPLEMENTARY    NOTES. 
 
 reversed,  2ncl  Chrons.  xxx.  5.)  to  indicate  the  whole  extent  of  the  land.  And  subse- 
 quently, when  the  land  was  divided  into  the  two  kingdoms  of  Israel  and  Judah,  the 
 name  of  Be'dr-Shehah,  in  conjunction  with  D'»"1SX  "IH  the  Mountain  of  Ephraim, 
 (2nd  Chron.  xix.  4.)  or  with  yaj  Gebah,  (2nd  Kings  xxiii.  8.)  is  used  to  express  the 
 full  extent  of  the  kingdom  of  Judah.  Beer-Shebah  still  existed  as  a  town  after  the 
 return  of  the  Jews  from  the  Babylonish  captivity.  (See  Nehem.  xi.27,  30.)  Jerome 
 (ad  Genes,  xvii.  30.)  remarks,  that  in  his  days  Beer-Shebah  Avas  still  oppidum,  a 
 walled  town  or  borough.  The  present  condition  and  appearance  of  Beer-Shebah  is 
 thus  described  in  a  "  Report  of  travels  in  Palestine  and  the  adjacent  regions  in 
 1831 ;  undertaken  for  the  illustration  of  Biblical  Geography,  by  the  Rev.  professor 
 E.  Robinson,  and  the  Rev.  E.  Smith,"  contained  in  the  "  American  Biblical  Re- 
 pository for  April,  1839." 
 
 "  We  now  came  to  Wady-Lebu;  and  on  the  north  side  of  its  water-course  we 
 had  the  satisfaction  of  discovering  the  site  of  ancient  Beer-Shebah,  the  celebrated 
 border  city  of  Palestine,  still  bearing  in  Arabic  the  name  of  Bir-Seba.  Near  the 
 water-course  are  two  circular  wells  of  excellent  water,  nearly  forty  feet  deep.  They 
 are  both  surrounded  with  drinking  troughs  of  stone,  for  the  use  of  camels  and 
 flocks;  such,  as  doubtless  were  used  of  old  for  the  flocks  that  then  fed  on  the  ad- 
 jacent hills.  Ascending  the  low  hills  north  of  the  wells,  we  found  them  strewed 
 with  the  ruins  of  former  habitations,  the  foundations  of  which  are  distinctly  to  be 
 traced.  These  ruins  extend  over  a  space  of  half  a  mile  long,  by  a  quarter  of  a  mile 
 broad.  Here  then  is  the  place,  where  Abraham  and  Isaac  and  Jacob  often  lived  ! 
 Here  Samuel  made  his  sons  judges;  and  from  here  Elijah  wandered  out  into  the 
 southern  desert,  and  sat  down  under  the  rethem,  or  shrub  of  broom,  just  as  our 
 Arabs  sat  down  under  it  every  day  and  every  night.  Over  these  swelling  hills,  the 
 flocks  of  the  patriarchs  roved  by  thousands  ;  we  now  only  found  a  few  camels, 
 asses,  and  goats." 
 
 Note  {h)  page  150.  "131  pHV  jpT  ''5  ''nM  It  came  to  pass  that  when  Yitschak  was 
 old,  &c.  "  The  wliole  of  the  events  narrated  in  this  chapter,  have  often  been  held 
 forth  as  an  iniquitous  conspiracy  between  the  mother  and  her  younger  son,  cruelly 
 to  deceive  the  blind  old  father,  and  basely  to  defraud  her  elder  son  of  his  intended 
 blessing.  None  of  our  great  commentators  have  succeeded  in  fully  justifying  Rebecca 
 and  her  younger  son.  The  reason  is,  perhaps,  that  they  failed  alike  in  penetrating 
 the  purpose  of  Isaac,  and  the  intention  of  Rebecca.  It  appears,  however,  that  if  we 
 duly  reflect  on  the  narrative  before  us,  most  of  tlie  reproaches  that  have  been  heaped 
 on  our  pious  ancestress,  will  appear  unmerited  and  groundless. 
 
 Know  then,  that  it  never  entered  into  the  mind  of  the  righteous  patriarch  Isaac, 
 that  his  son  Esau  was  to  inherit  the  blessing  of  Abraham  :  which  comprised  the 
 assurance  of  his  being  beloved  by  the  deity;  that  the  Lord  would  be  unto  him  a 
 God  ;  that  he  should  increase,  multiply,  and  become  a  mighty  nation  ;  and  that  he 
 should  inherit  and  possess  the  promised  land.  This  blessing  Isaac  never  intended 
 to  transmit  to  Esau.  Full  well  he  knew  that  the  Lord  had  not  chosen  his  elder  son, 
 who  was  rude  and  savage  in  his  disposition,  violent  and  overbearing  in  his  temper, 
 and  inured  to  bloodshed  by  his  constant  war  with  the  beasts  of  the  forest ;  and  who 
 had  forsaken  the  example  of  Abraham,  and  adopted  that  of  Nimrod.  These,  his  evil 
 qualities,  were  not  unknown  to  his  father ;  but  amidst  them  all,  he  possessed  one  virtue 
 
SUPPLEMENTARY    NOTES.  168 
 
 (where  the  ?  representing  the  preposition  ?S  to,  and  the  word  being  in  the  singular 
 number,  leave  not  a  doubt  as  to  the  nature  of  the  D)  and  other  similar  examples. 
 
 The  two  opinions  we  have  stated  have  each  found  partisans.  Onkelos,  RasM, 
 Rashbam,  and  Abarhanel  render  "inyiO  riTHK  a  company  of  his  friends.  Men- 
 delssohn follows  them,  and  renders  these  words  by  das  Gefolge  seiner  Vertrau- 
 testen,  or  the  retinue  of  his  most  confidential  friends  ;  and  he  derives  ntHX  from 
 tnS  to  adhere,  because  they  constantly  remain  with  the  king,  and  do  not  quit  him. 
 The  Septuagint  render  Kal  'O%o^a0  o  PVfi(pa<^w^os  uvtov.  With  Ochosath,  the 
 keeper  of  his  women.  What  possible  authority  they  could  have  for  this  rendering 
 cannot  even  be  guessed  at.  The  Vulgate  and  Luther  both  (^OTisi&ex  Achuzath  as  a  noun 
 proper.  So  does  the  Masora  and  R' David  Kimchi.  The  modern  translators,  Frank, 
 Cahen,  Zunz,  Arnheim,  Philippson,  follow  the  Masora,  an  authority  which  we  have 
 also  preferred  to  adopt.  Tuch  considers  it  as  a  title  generally  bestowed  on  the  king's 
 confidential  associate  or  favorite,  and  quotes  1  Kings  iv.  5,  "^POH  nyi  and  1  Chron. 
 xxvii.  33,  *l?ttn  yi  the  kings  friend  or  favorite.  A  similar  title  was  given  to  high 
 officers  of^tate  among  the  Greeks  and  Romans.     (Vide  Gesenius  on  Jes.  I.  696.) 
 
 Note  (5')page  149.  "131  r\])2^  HflX  X"ip''1  He  called  it  Shibah ;  therefore  the 
 name  of  the  city  is  Beer-Shebah  until  this  day.  The  fact  that  Abraham  also  gave 
 the  same  name  to  a  well,  because  of  a  covenant  which  he  there  made  with  Abime- 
 lecli,  and  of  the  oath  with  which  both  swore  to  their  alliance,  (supra  xxii.  31.)  has 
 given  rise  to  the  question,  why  is  Isaac  stated  to  have  given  a  name  to  a  place  on 
 which  his  father  had  already  bestowed  its  appropriate  designation  ?  Are  the  two 
 places  identical  or  different  ?  Rationalists  adduce  this  circumstance  as  a  proof,  that 
 the  history  of  Isaac's  sojourn  in  Gerar,  and  of  his  adventures  there,  is  merely  the  repe- 
 tition of  what  had  already  been  related  in  the  life  of  Abraham.  The  reason,  however, 
 why  Isaac  found  it  necessary  to  renew  the  name  his  father  Abraham  before  him 
 had  given  to  this  well,  is  thus  satisfactorily  explained  by  Nachmanides.  "  It  appears 
 that  the  well  in  question,  was  one  of  those  which  Abraham  had  digged,  but  which, 
 after  his  death,  the  Philistines  had  stopped  up,  (supra  xxvi.  18.);  that  it  was  indeed 
 the  well,  in  witness  of  his  right  to  which,  Abraham  gave  Abimelech  '  the  seven  ewe 
 lambs',  (supra  xxi.  30.)  and  which  he  called  y^E^  1N3  :  But  in  consequence  of  the 
 hostile  act  of  the  Philistines,  the  name  was  forgotten,  as  the  well  itself  had  ceased 
 to  exist :  And  it  was  only  after  the  well  had  been  dug  afresh  by  Isaac's  servants, 
 which  happened  on  the  very  day  that  he  had  sworn  to  his  alliance  with  Abimelech, 
 .that  the  name  which  he  restored  to  it — and  which  alike  referred  to  his  own  oatli, 
 and  that  of  his  father — came  into  general  use,  and  continued  therein,  as  the  well 
 was  not  again  stopped  up."  Rashbam  is  of  opinion,  that  the  place  named  by  Isaac 
 was  not  the  same  as  that  named  by  Abraham  ;  and  he  quotes  Joshua  where  xv.  28. 
 Beer-Shebah  is  enumerated  among  the  cities  of  Judah,  while  in  xix.  2.  the  same 
 name  occurs  among  the  cities  of  Simeon.  But  there  is  reason  to  believe  that  Beer- 
 Shebah,  although  originally  allotted  to  Judah,  was  subsequently  ceded  to  Simeon, 
 as  we  read  that  the  inheritance  of  the  last  named  tribe  "  was  within  the  inheritance 
 of  Judah."  (Josh.  xix.  1.)  Beer-Shebah,  about  thirty  miles  south  of  Hebron,  was 
 the  southernmost  point  of  the  land  of  Israel,  and  is  frequently  mentioned  as  such,  in 
 conjunction  with  p  Dan,  the  northernmost  point,  y^CJ^  ~lX2  iyi  pO  from  Dan 
 even    to   Beer-Shebah.      (Judges    xxi.    1,  2iid   Saml.    xvii.    1,    Chron.  xxi.    2.    or 
 
171  SUPPLEMENTARY    NOTES. 
 
 spiring  to  defraud  Esau  out  of  the  paternal  benediction,  her  object  was  solely  to 
 prevent  his  usurping  the  whole  of  that,  which  by  right  Jacob  ought  to  share 
 with  him. 
 
 But  the  course  of  the  narrative  proves  that  she  was  mistaken,  and  that  her 
 suspicions  of  Isaac's  intention  were  unfounded  ;  for  the  blessing  which  he  confen-ed 
 on  (the  supposed)  Esau,  proves  that  the  patriarch  did  not  think  himself  at  liberty 
 to  alienate  from  Jacob  any  portion  of  that  divine  benediction  which  he  felt,  was 
 intended  for  his  younger  son.  Thus  he  does  not  in  his  blessing  say  that  (the 
 supposed)  Esau  should  be  the  blessed  of  the  Lord,  or  that  he  should  inherit  the 
 promised  land  :  nor  did  he  extend  the  benediction  to  Esau  and  his  seed  after  him ; 
 but  the  whole  of  his  blessing  is  temporal,  and  confined  to  Esau  only.  Nor  is  it  (he 
 nature  of  his  blessing  alone  which  proves  that  Isaac  never  intended  to  transmit  the 
 divine  benediction  of  Abraham  to  his  eldest  son ;  but  the  events  which  occurred 
 after  he  became  aware  of  the  deception  practised  by  Jacob,  afford  a  still  stronger 
 testimony  to  the  original  intention  of  Isaac.  When  Jacob,  fearful  of  being 
 detected,  said,  '  perhaps  my  father  may  feel  me  and  I  shall  appear  to  him  as  an 
 impostor;  thus  I  should  bring  a  curse  upon  me  but  not  a  blessing;'  he  anticipated 
 a  result  naturally  to  be  apprehended  from  a  blind  father,  indignant  at  the  fraud 
 practised  on  his  bodily  intirmity,  and  at  the  frustration  of  his  beneficent  iutenlions 
 towards  his  favorite  son.  But  did  the  event  justify  Jacob's  fear?  No;  on  the 
 contrary,  when  Jacob  was  about  to  leave  his  paternal  roof  and  to  depart  for  Charan, 
 Isaac  calls  him  and  blesses  him  a  second  time.  And  what  is  this  second  blessing 
 he  bestows  on  him  ?  What  other  than  the  divine  benediction  of  Abraham  !  (See 
 Genesis  xxviii.  3-5.)  This  blessing  is  altogether  different  from  that  conferred  on 
 (the  supposed)  Esau.  Whence  comes  it,  that  Isaac  expresses  no  indignation  at 
 Jacob's  deception  ?  Because  Isaac  never  intended  the  blessing  he  conferred  upon 
 (the  supposed)  Esau,  to  be  the  divine  benediction  reserved  for  Jacob ;  because  he 
 did  justice  to  the  motives,  though  mistaken,  of  Rebecca,  who  had  not  penetrated 
 into  his  purpose  to  prevent  the  envy  and  animosity  which  must  have  arisen  between 
 the  two  brothers,  if  the  divine  benediction  had  been  transmitted  to  the  younger 
 son ;  whilst  the  elder,  born  of  the  same  mother,  and  whom  the  father  loved, 
 remained  unblessed. 
 
 The  time  when  these  events  took  place,  a  question  of  great  importance  to  Biblical 
 chronology,  has  much  occupied  the  attention  of  Commentators.  From  the  data 
 with  which  the  scriptures  supply  us,  we  arrive  at  the  following  conclusions.  When 
 Jacob  and  his  family  went  to  Egypt,  he  was  130  years  old,  (Infra  xlvii.  9.)  This 
 was  after  the  seven  years  of  abundance  and  two  years  of  famine  had  expired,  (ibid 
 xlv.  7.)  and  consequently,  in  the  lOth  year  after  Joseph's  elevation;  that  event  must, 
 therefore,  have  occurred  in  the  120th  year  of  Jacob's  age,  which  corresponds  to  the 
 180th  and  last  year  of  Isaac's  life.  At  the  time  his  elevation  took  place,  Joseph 
 was  30  years  old,  (ibid  xli.  iG.)  so  that  he  must  have  been  born  in  the  90th  year  of 
 Jacob's  age.  Directly  after  Joseph's  birth,  Jacob  entered  into  the  contract  with 
 Laban  to  serve  him  for  his  sheep,  (ib.  xxx.  25.)  which  contract  continued  in  force 
 six  years  (ib.  xxxi.  14.)  hence  it  follows,  that  when  he  left,  Joseph  was  six  years 
 old  :  and  as  Jacob  remained  with  Laban  altogether  twenty  years,  Joseph  must  have 
 been  born  in  the  14th  year  of  Jacob's  sojourn  in  Charan.  And  as  the  year  of  Jo- 
 VOL.    I.  2    Q 
 
SUPPLEMENTARY    NOTES. 
 
 170 
 
 —obedience  and  love  to  his  father  in  so  eminent  a  degree,  that  it  secured  to  him  his 
 father's  affection.  Nevertheless  Isaac  was  well  aware  that  Esau  was  not  the  chosen  of 
 God ;  but  that  the  blessing  of  Abraham,  was  by  the  deity  destined  to  become  the  in- 
 heritance of  Jacob,  who  persevered  in  the  meek  and  pious  habits  of  Abraham,  was 
 an  upright  man,  and  abided  within  the  paternal  tents.  Isaac,  therefore,  determined 
 to  imitate  the  conduct  of  his  father  Abraham,  who,  when  growing  old,  bestowed  his 
 largess  on  the  sons  of  his  concubines,  but  did  not,  before  his  death,  bless  his  son 
 Isaac ;  being  well  assured  that  the  eternal  benediction  was  intended  for  Isaac,  as 
 indeed  had  been  revealed  to  him,  '  for  in  Isaac  shall  thy  seed  be  denominated.' 
 (Supra  xxi.  J  2.)  He,  therefore,  did  not  deem  it  needful  to  bless  Isaac,  to  whom  the 
 divine  benediction  had  been  promised,  and  was  actually  granted.  (Ibid  xxv.  11.) 
 From  the  example  of  his  own  father  Abraham,  our  father  Isaac  knew  it  was  need- 
 less that  he  should  bless  his  younger  son  ;  who,  as  he  inherited  the  good  qualities  of 
 Abraham,  was  also  to  be  heir  to  the  divine  benediction.  But  Isaac  felt  it  the  more 
 strongly  to  be  his  duty  to  bestow  his  blessing  on  his  son  Esau,  to  whom  he  would 
 not  be  acting  justly,  if  he  dismissed  him  Avith  gifts  only,  as  Abraham  had  done  to 
 the  sons  of  his  concubines.  For  Esau  was,  as  .well  as  Jacob,  the  son  of  his  wedded 
 wife  Rebecca;  he  was,  moreover,  the  first-born  ;  and  his  father  loved  him.  Amidst 
 the  many  perfections  of  Jacob,  parental  love  and  obedience  were  not  alone  pre- 
 eminent ;  whereas,  the  very  faults  of  Esau's  character,  served  to  render  his  love  to 
 his  father  more  striking  and  more  praiseworthy.  Isaac,  therefore,  determined  to 
 bless  him ;  and  in  order  to  do  so  with  a  willing  heart,  he  commanded  him  to  go 
 forth  to  the  forest,  bring  some  venison,  and  prepare  for  him  '  savoury  meats,'  that 
 when  thus  in  the  full  enjoyment  of  what  had  been  procured  by  Esau's  only  virtue 
 (filial  love,)  his  mind  might  forget  the  manifold  failings  of  his  son,  and  bless  his 
 virtue  only.  Therefore  he  said  to  him,  that  ^Ji*33  my  soul  may  bless  thee.  This  is 
 an  expression  which  we  do  not  find  used  on  any  other  occasion  in  the  sacred  scrip- 
 tures; and  the  reason  why  Isaac  so  qualified  his  blessing  is  as  if  he  had  said, 
 '  Although  my  reason,  my  understanding,  and  those  nobler  faculties  which  constitute 
 the  nJOSi'J  or  intellectual  soul,  may  not  concur  in  the  blessing  I  am  about  to  bestow  on 
 thee,  because  thou  hast  many  failings  and  but  one  virtue ;  yet  t"he  feeling  of  pleasure 
 and  enjoyment  procured  by  that  one  virtue,  will  act  upon  those  lower  faculties 
 which  constitute  the   tJ*S3    or  sensitive  soul,  and  in  its  fervour  it  will  bless  thee.' 
 
 Rebecca  heard  the  command  given  by  the  patriarch,  but  she  failed  to  discover 
 his  true  intention,  as  our  great  commentators  in  after  ages  have  likewise  done. 
 She  feared  that  the  purpose  of  her  husband  was  to  transmit  the  divine  benediction 
 of  Abraham,  exclusively  to  Esau ;  and  as  he  the  first-born  would  likewise,  in 
 right  of  his  primogeniture,  inherit  the  greatest  portion  of  his  father's  property, 
 her  pious  son  Jacob  would  lie  the  sufferer  through  his  very  virtues.  For,  as  his 
 kindness  to  all  men  rendered  his  love  to  his  parents  less  striking,  than  the  general 
 unkindness  of  his  temper  did  that  of  Esau,  Jacob  would  thus  by  his  father's 
 partiality  be  excluded  from  any  portion  in  that  blessing,  which  at  least  ought 
 to  be  shared  between  both  her  sons,  as  was  subsequently  done  by  Jacob,  who 
 transmitted  the  divine  benediction  alike  to  his  twelve  sons.  Thus  she  apprehended, 
 that  a  gross  wrong  and  injury  was  about  to  be  inflicted  on  her  younger  son,  which 
 she  deemed  it  her  duty  to  prevent  by  any  means.     Therefore,  so  far  from   con- 
 
172  GENESIS    XXVIII. 
 
 Joseph  and  Dinah  born a.m.     2198 
 
 Jacob's  return  to  Canaan ,,  ,,      2204 
 
 Joseph  sold  (in  the  17th  year  of  his  age) „  ,,      2215 
 
 Death  of  Isaac,  aged  180.     Elevation?  „„„„ 
 
 of  Joseph,  aged  30.  \ ""      ^^^^ 
 
 The  first  year  of  famine ,,  ,,      22.35 
 
 Jacob  and  his  family  remove  to  Egypt  in  the  1.30th  ^  ^o-^ia 
 
 year  of  his  age.  ^       "  "      •'■'■^" 
 
 Jacob  dies,  aged  147  years „  ,,      2255 
 
 Joseph  dies,  aged  1 10  years ,,  ,,      2308 
 
 See  also  the  chronological  tiible  at  the  end  of  the  volume. 
 
 10.  Yaacob  departed  from  Beer-shebang,  and  went  toward 
 Cliaran. 
 
 1 1 .  He  lighted  upon  a  certain  place,  and  tarried  there  all  night, 
 because  the  sun  was  set :  he  took  of  the  stones  of  that  place, 
 put  under  his  head,  and  lay  down  in  that  place  to  sleep. 
 
 his  character.  He  has  acquired  wealth  and  independence  ;  His  next  care  is  to 
 deserve  it.  The  mission  confided  to  his  fathers  and  to  him,  and  which,  during 
 many  years,  he  has  kept  in  abeyance,  is  again  resumed  by  him,  with  a  full  sense  of 
 its  importance,  and  of  the  dignity  it  imparts.  (Supra  xxxv.  1.  et  seq.)  And 
 though  liis  children  prepare  much  sorrow  and  grief  for  his  paternal  heart,  though  he 
 comes  into  hostile  collision  with  the  inhabitants  of  Canaan,  though  he  has  to  mourn 
 the  death  of  his  best  beloved  wife,  and  the  loss  of  his  favorite  son;  he  passes 
 through  the  ordeal  of  his  afflictions  with  devoted  resignation,  such  as  might  be  ex- 
 pected from  the  grandson  and  heir  of  Abraham  ;  until  at  length  his  long  lost  son  is 
 restored  to  him,  his  eyes  are  closed  by  his  beloved  Joseph,  and  his  remains  are 
 deposited  in  the  tomb  in  which  his  fathers,  Abraham  and  Isaac  repose.  Thus,  his 
 whole  career  holds  out  the  most  instructive  lessons.  And  while  more  of  human 
 frailty,  and  less  of  moral  elevation,  seem  to  enter  into  his  character  than  in  that  of 
 Abraham ;  his  history,  as  connected  with  that  of  revealed  religion,  is  of  the  highest 
 importance.  Dpy  NV1  Yadcob  departed.  "The  narrative  of  Jacob's  journey  having 
 been  interrupted,  to  acquaint  us  that  immediately  on  his  departure,  Esau,  profiting 
 by  the  directions  Isaac  had  given  to  his  brother,  had  gone  and  married  a  daughter 
 of  Ishmael,  the  sacred  historian  now  resumes,  and  continues  the  account  of  Jacob's 
 progi-ess."  {Rashi.)  nJIH  "I?''"!  And  went  toward  Charan.  "1?^  And  he  ivent. 
 "  This  word  does  not  imply  that  he  went  onward  without  stopping  till  he  arrived  at 
 his  journey's  end  ;  nor  is  it  intended  to  announce  his  arrival  at  Charan,  as  in  that 
 case,  the  word  used  would  have  been  njlPI  t{3''1  he  came  to  C/iarati."  (Abarbanel.) 
 "  As  if  the  text  had  T)^??  to  go  to  Charan."  (Rashi.)  "  Such  is  also  the  opinion 
 of  R.  Saadias  Gaon,  but  this  rendering  is  uncalled  for.  This  first  verse  acquaints 
 us,  in  general  terms,  with  the  purpose  of  Jacob's  journey,  which  was  to  proceed 
 to  Charan  :  and  the  subsequent  verses  enter  into  a  detailed  account  of  his  travelling 
 adventures."  {Aben  Ezra.)  nJ"in  Toward  Charati,  see  supra,  page  136,  note  (d.) 
 11.  DIpOn  y33''1  He  lighted  upon  a  certain  place.  yjDM  Onkelos  yiyi  he  met. 
 According   to    .Ibarbanel,   this   word   implies,  that   Jacob  happened  to  light  upon 
 
sepli's  birth  was  the  90th  of  Jacob's  life,  it  follows  that  Jacob  was  76  years  old  when 
 he  came  to  Laban,  and  that  Isaac,  at  that  time,  was  136  years  of  age.  These  data 
 enable  us  to  establish  the  following  chronological  table.  (Compare  supra  xi. 
 26.  note.) 
 
 Isaac  born  (in  the  100th  year  of  Abraham) a.  m.     2048 
 
 Birth  of  Esau  and  Jacob „  „      2108 
 
 Marriage  of  Esau .  ,,  „      21 48 
 
 Blessing  and  flight  of  Jacob „  „      2184 
 
 Jacob's  marriage ,,  ,,      21 91 
 
 Reuben  born ,,  ,,      2192 
 
 10.  131  npy  SV1  Yadcob  departed  from  Be'er-shehang,  mid  ivent  toward 
 Charan.  Henceforth  the  sacred  historian  limits  his  narrative,  with  the  exception  of 
 some  few  brief  notices — to  the  fortunes  of  Jacob  and  his  descendants.  For  though 
 Isaac,  whose  death  is  not  recorded  till  infra  xxxv.  29,  by  many  years  survived  the 
 departure  and  return  of  his  youngest  son,  holy  writ  relates  no  further  event  of  his 
 life ;  which,  it  appears,  held  the  even  tenor  of  its  way,  undisturbed  by  any  remark- 
 able occurrence.  And  of  Esau,  no  other  notice  is  taken  than  to  relate  his  interview 
 with  Jacob,  when  the  latter  returns  to  Palestine,  infra  xxxii.  and  xxxiii. ;  and  sub- 
 sequently to  recount  his  removal  to  Mount  Seir,  and  to  give  a  genealogical  list  of  his 
 descendants,  infra  xxxvi.  The  further  life  of  Jacob  is  divided  into  three  great 
 epochs ;  the  first,  his  sojourn  in  Charan,  during  a  period  of  twenty  years,  from  his  76th 
 to  his  9Gth  years;  the  second,  his  sojourn  in  Canaan,  a  period  of  34  years,  from  his 
 96th  to  his  130th  year  ;  and  the  third,  his  sojourn  in  Egypt,  comprising  the  last  seven- 
 teen years  of  his  life,  until  his  death  at  the  age  of  147  years.  As  his  adventures  are 
 more  various  and  fully  detailed  than  those  of  his  fathers,  Abraham  and  Isaac,  so 
 his  character  and  conduct  likewise,  is  more  tinctured  by  the  influence  of  external 
 circumstances.  While  Abraham  quits  his  native  land  as  a  wealthy  nomade  chief, 
 attended  by  his  kindred,  his  household,  his  flocks,  and  his  herds;  while  Isaac,  the 
 son  of  him  who  had  been  styled  "  a  mighty  prince,"  (supra  xxiii.  6.) — the  heir  of 
 the  promises,  wealth,  and  influence  of  his  father,  was  the  companion  of  kings,  who 
 sought  his  friendship,  and  courted  his  alliance.  (Supra  xxvi.  26,  31.)  Jacob  enters 
 on  active  life,  a  fugitive,  an  exile,  friendless,  poor,  and  obliged  to  work  hard  for  his 
 daily  bread.  He  has  only  escaped  the  hatred  of  Esau,  to  become  exposed  to  the 
 rapacity  of  Laban.  During  the  whole  of  the  first  period,  he  has  to  struggle  with 
 adverse  circumstances;  he  has  to  oppose  cimning,  by  equal  or  greater  cunning;  he 
 has  to  avoid  violence  by  flight,  or  to  disarm  it  by  submission.  Accordingly,  his 
 character  and  conduct  during  that  struggle,  appear  anything  but  dignified.  His 
 flight  from  Charan  and  reconciliation  with  his  brother,  introduce  a  brighter  era  in 
 
173  GENESIS    XXVIII. 
 
 12.  He  dreamed,  and  behold!  a  ladder  teas  set  upon  the  earth, 
 and  its  top  reached  to  heaven ;  and  behold,  the  angels  of  God 
 were  ascending  and  descending  on  it. 
 
 13.  And  behold,  the  Lord  stood  above  it,  and  said,  I  am  the 
 Lord  God  of  Abraham  thy  father,  and  the  God  of  Yitschak :  the 
 land  whereon  thou  liest,  to  thee  will  I  give  it,  and  to  thy  seed. 
 
 act  had  exposed  liim,  he  was  led  to  fear  that  his  conduct  had  been  displeasing 
 in  the  sight  of  the  Lord,  and  to  be  greatly  troubled  in  his  mind,  at  having 
 brought  upon  himself '  a  curse,  but  not  a  blessing.'  To  deliver  him  from  the 
 pangs  of  remorse,  and  raise  his  spirits,  the  deity  vouchsafed  unto  him  this 
 vision,  in  which  lie  was  assured,  that  the  blessing  he  had  obtained,  had  been 
 confirmed  and  would  abide  by  him  and  his  posterity."  {Abarbanel.J  D?D  Him 
 "131  and  behold  a  ladder  was  set  upon  the  earth.  Many  and  various  are  the 
 interpretations  given  to  this  celebrated  vision,  which  at  all  times  has  engaged 
 the  attention  of  commentators  on  the  Bible;  from  the  mystical  Medrash,  which 
 in  the  numerals  of  DPD  ladder,  (130)  discovers  *3''D  Sinai,  and  expounds  the 
 vision  as  symbolical  of  the  giving  of  the  law  on  that  mount,  to  the  philosophical 
 Aben  Ezra,  who  considers  the  ladder  as  indicating  the  human  mind,  and  the 
 angels  as  representing  the  sublime  meditations  of  man ;  from  the  cabalistical 
 Nachmanides,  who  speaks  of  the  powers  and  functions  of  the  angels,  to  the  ration- 
 alist Tuch,  who  contends  that  "  the  whole  is  nothing  more  than  a  poetic  amplifica- 
 tion of  the  idea,  God  dispatches  his  angels  to  protect  his  saints,  (compare  supra 
 xxiv.  7.)  and  that  the  ladder  was  a  necessary  vehicle  for  the  angels,  who  in 
 the  Old  Testament  are  represented  as  without  wings."  The  best  of  these  various 
 opinions  and  interpretations  we  have  endeavoured  to  give  in  note  (a)  at  the  end 
 of  the  section.  3VD  was  ^/acerf  "  by  the  agency  of  another,  contrasted  with  3VJ 
 stood,  literally,  was  placed  by  his  own  agency,  compare  Exodus  xx.  21.  ?X  tJ*J3 
 ^S"lJ/n  (tJ'JJ  drew  near)  by  his  own  act ;  with  Malachi  i.  11 .  ^mh  ^^12  "iDpO  (ti'JO 
 is  offered)  by  the  act  of  another."  {Rashbam.)  DHIM  D  vV  Were  ascending  and 
 descending.  "  No  particular  stress  ought  to  be  laid  on  the  order  of  these  words,  since 
 in  common  parlance  it  is  usual  to  place  ascent  before  descent."     {Rashbam.) 
 
 13.  3V3  Stood,  see  note  to  preceeding  verse.  IvJ?  Above  it,  literally  above  him. 
 In  Bereshith  Kabbah,  chap.  Ixix.,  there  is  a  dispute  between  It.  Chyiah  and  R.  Yannai, 
 one  of  whom  contends  that  Ivy  applies  to  Jacob,  and  the  other  that  it  means  the 
 ladder.  Later  commentators  are  likewise  in  doubt  whether  this  word  applies  to 
 Jacob,  or  to  the  ladder,  both  nouns  being  of  the  masculine  gender.  Rashi  appears 
 to  apply  V/J?  3^*3  to  Jacob,  explaining  it  by,  he  stood  over  him  to  guard  him. 
 Nachmanides,  however,  expressly  applies  it  to  the  ladder,  and  his  opinion  has  been 
 adopted  by  Mendelssohn,  and  most  of  the  modern  translators.  "TiSX  Dn"l3X  Abra- 
 ham thy  father.  "The  grandfather  is  styled  father:  many  instances  of  this  way 
 of  parlance  are  to  be  found  in  the  scriptures."  (^Rashi.)  "  Abraham  is  called  his 
 father,  as  an  assurance  to  Jacob  that  he  would  inherit  the  promises  bestowed  on 
 Abraham,  as  though  he  were  his  only  son  and  heir,  to  the  exclusion  of  Ishmacl,  the 
 sons  of  the  cojicubines,  and  Esau.     And  the  word  T'QX  thy  father,  is  not  rei)eated 
 
n3  n^^yj^nn  :iyp 
 
 ;?^iiD  i^N'iT  ^V1^?I  n5^22  b^p  n3ri"i  tzi^n*^.  12    :  x^inri  apjs^i 
 
 T       :        ••  •    :  1  V    :  1  :  j-  ^  •       v:       j-  -;  :    -  ••  •   :  t  :  at  t     - 
 
 rnxn  pn^?^  'rihio  •^^n^^  Dn^inx  '^^S^<  nin^  ^i^{  n;bN»i  vW  n-s?^ 
 
 I      V  T    T     )    AT    :   •      V."  I"      )     •     T         jT     T  :     -         •■       v:  t       :      i- -.  -  -  t  <t         jt  • 
 
 a  certain  place,  as  he  had  lost  his  way,  and  gone  astray.  But  the  Talmud,  (tr. 
 Vhulin,  fo.  91.  6.)  quoting  Jeremiah  vii.  16.  *2  yjSn  ?X  renders  it,  he  prayed, 
 and  states  that  Jacob  here  instituted  the  evening  prayer,  but  that  the  word  ??Sn''1 
 is  not  used  because  y3S''1  implies  the  great  speed  of  Jacob's  journey,  as  if  the  place 
 at  which  he  stopped  over  night,  had  actually  come  to  meet  him.  Dipd  a  certain 
 jilace.  "  The  text  does  not  state  what  place  it  was,  but  indicates  that  it  was  the  place 
 mentioned  on  another  occasion,  i.  e.  Mount  Moriah,  of  which  it  is  said  (supra  xxii.  4.) 
 ke  saw  the  place  afar  off"."  (^Rashi.)  "  The  patkach  (  "  )  under  the  3  gives  it  the 
 meaning,  in  a  certain  place,  and  indicates  that  the  place  was  well  known  in 
 the  days  of  Moses,  who  wrote  the  history."  (Aben  Ezra.)  "  The  older 
 commentators  all  assume  that  the  place  upon  which  Jacob  lighted,  and  where  he 
 slept,  was  Mount  Moriah,  where  Abraham  prepared  to  offer  Isaac,  and  on  which 
 subsequently  the  temple  was  built ;  and  attach  many  allegorical  intei-pretations 
 to  this  verse.  Thus  from  the  word  DIpD  place,  occurring  three  times  in  the  text, 
 when  once  would  have  been  sufficient,  tliey  infer  that  the  three  temples  are  indicated. 
 The  first  DIpID^  y!l3''1  he  lighted  on  a  certain  place,  to  denote  the  temple  of 
 Solomon,  which  God  chose :  then  DIp^DH  ''J2X0  np"**!  he  took  of  the  stones  of  that 
 place,  denoting  the  second  temple,  which  had  some,  but  not  all  of  the  divine  distinc- 
 tions conferred  on  the  first;  and  lastly  ^{1^^  DIpDl  22Ci'*1  a«d  lay  down  in  that 
 place,  denoting  the  future  temple  that  is  to  be  built,  when  Israel  will  finally 
 be  established  in  peace.  But  these  commentators  forget  that  the  text  subsequently 
 acquaints  us  with  the  name  of  the  place,  Lus,  which  from  this  and  other  events 
 that  happened  there  was  subsequently  called  Beth-el;  and  as  this  place  is 
 at  a  distance  of  twelve  Roman  miles  from  Jerusalem,  it  cannot  be  brought 
 into  connexion  with  Mount  Moriah :  accordingly  the  Medrash  in  its  allegorical 
 style  says,  that  mount  went  to  meet  Jacob  at  Luz."  {Philippson.)  Nachmanides, 
 however,  quoting  the  opinion  of  R'Judah  ben  Zimrah,  from  the  Talmud,  inclines 
 to  believe  that  Luz  was  the  ancient  name  of  Jerusalem,  and  that  the  Beth-el, 
 which  is  mentioned  (supra  xii,  8.)  in  connexion  with  At,  was  not  the  place  which 
 obtained  its  name  from  Jacob,  since  it  bore  that  designation  on  the  first  arrival 
 of  Abraham,  in  Canaan.  This  opinion,  however,  appears  untenable,  as  it  cannot 
 be  reconciled  with  the  account  of  the  capture  of  Beth-el,  by  the  Ephraimites,  in 
 Judges  i.  22.  et  seq.  '•33XD  of  the  stones,  "  meaning  one  of  the  stones."  {Aben 
 Ezra,  Rashbam.)  See  ver.  18.  inf.  note.  VfllE^'NID  under  his  head,  "  plur.  fem. 
 demon,  from  ti'N"!  head,  denoting  the  place  of  the  head,  like  n"l?J"10  from  ?3"l 
 foot,  denoting  the  place  of  the  feet."  (Gesenius.)  "Though  singular,  it  is  in- 
 variably used  in  the  plural  form."     (Dubno.) 
 
 12.  D?n"'1  he  dreamed  "  Jacob,  thus  obliged  to  fly  for  his  life,  poor  and  alone 
 in  the  field  at  night,  probably  began  to  reflect  on  the  consequences  of  his  having 
 curried   away  the  blessing;  and  from  all  the  danger  and  suffering  to  which  thai 
 
174 
 
 GENESIS    XXVIII. 
 
 14.  Thy  seed  shall  be  as  the  dust  of  the  earth  ;  thou  shalt  spread 
 abroad  to  the  west,  and  to  the  east,  to  the  north,  and  to  the  south  : 
 and  in  thee,  shall  all  the  families  of  the  earth  be  blessed,  and  in 
 thy  seed. 
 
 15.  And  behold  I  am  with  thee;  I  will  keep  thee  wherever 
 thou  goest,  and  will  bring  thee  again  into  this  land  :  for  I  will  not 
 forsake  thee,  until  I  have  done  that  which  I  have  promised  to 
 thee. 
 
 16.  Yaacob  awoke  out  of  his  sleep,  and  he  said,  Verily  the  Lord 
 is  in  this  place  ;  and  I  knew  it  not. 
 
 1 7.  He  was  awed,  and  said.  How  awful  is  this  place  !  this  is 
 
 followed  by  the  personal  pronouns  >?  to  me,  "J^  to  thee,  "h  to  him,  and  their  plurals, 
 the  meaning  is,  promised,  whether  the  promise  be  made  to  the  person  spoken  to,  or 
 to  some  other  person  for  him.  But  when  "131  is  followed  by  the  personal  pronouns, 
 VPN  to  him,  ~I''7N  to  thee,  'h^  to  me,  and  their  plurals,  it  denotes  spoken.  This  is 
 the  rule  whenever  the  word  "im  is  not  followed  by  the  actual  discourse  to  which 
 it  refers ;  but  when  it  serves  as  an  introduction  to,  and  is  followed  by  the  words 
 actually  pronounced  on  the  occasion,  it  must  be  rendered  spoken,  and  in  that  case, 
 it  is  invariably  followed  by  the  personal  pronouns,  "h  "^  "h  &c."     {S.  Duhno.) 
 
 16.  pX  Verily.  "  This  place  is  not,  as  I  supposed  when  I  lay  down,  an  ordi- 
 nary place,  p  "]«  but  indeed  this  is  a  holy  place.  Such  is  the  meaning  of  the  word 
 pN  whenever  it  occurs  :  (compare  Exod.  ii.  14.  "inin  ynu  pS)  it  is  always  a  com- 
 posite of  p  "jN  and  its  meaning  always  is  it  is  indeed  so,  and  not  as  I  supposed." 
 (Rashbam.)  "pNan  adverb;  (in  reality  the  abs.  infinitive  hiph.  for  pH  or  fDn) 
 verily,  surely,  indeed.  It  is  most  frequently  used  in  its  contracted  form  "]{<" 
 (Gesenius.)  Hin  D1p03  "H  i^  The  Lord  is  in  this  place.  Aben  Ezra,  using  his 
 most  obscure  style,  seems  to  indicate  that  there  are  certain  places  on  earth,  which, 
 more  than  all  others,  are  sanctified  by  the  manifestation  of  the  Tetragrammaton. 
 Abarbanel  is  of  opinion  that  Jacob's  exclamation  was,  "  Verily  the  Lord  manifests 
 himself  in  this  place,  and  I  did  not  know  it,  because  I  thought  he  only  revealed 
 himself  in  places  inhabited  by  holy  men,  like  the  house  of  my  father."  Both  these 
 expositions,  however,  appear  forced ;  since  generally  throughout  the  scriptures,  the 
 place  where  a  communication  from  the  deity,  or  a  visible  manifestation  of  the  divine 
 presence  has  been  vouchsafed,  is  considered  and  styled  holy,  (compare  Exod.  iii.  5, 
 Josh.  v.  15,)  because  the  presence  of  the  Lord  is  there  more  immediate  and 
 direct.  ^nJ?^^  i<?  '•33X1  A7id  I  knew  ii  not.  "  Had  I  known  it,  I  would  not  have  pre- 
 sumed to  sleep  in  so  holy  a  place."     (Rashi.) 
 
 17.  XTi^l  He  was  awed.  He  felt  that  prostration  of  bodily  and  mental  faculties 
 which  seizes  on  man,  when,  having  dreamt  that  he  communed  with  beings  not  of 
 mortal  mould,  he  awakes  with  the  first  strong  and  vivid  impression  on  his  mind. 
 (Compare  Job  iv.  13,  16.)     D'TI^X  n''3  the  house  of  God,  "  a  place  fit  and  appro- 
 
^PV-!^  ^vy.  1'Di  ^"^  *  "isn^-^^  5^^^^^  i?  c'k  ^?^'  '^^^  t^ 
 
 y::-  TjJ:         y::-:  t  :avt         t  j   t  :  t     :)vt  t/t    ^t    :    -  it        |      v  t    t 
 
 '^fe-n^^f  hb:^  \'nij^^^  y^V.  '?^^  ^Ik^]  ^^    *  "IJjni?''  5^91^0 
 
 VT  „  -  -  T   •  -  •  ^;    ITT  i  ^'       IT    ;  /i.  J^  • 
 
 of  Isaac,  because  there  was  no  occasion  for  it,  as  he  had  expressly  transferred 
 these  promises  to  Jacob,  and  thereby  appointed  him  his  heir."  (Abarbanel.) 
 r[''hv  23tJ^  nnX  IJi'N  The  land  whereon  thou  liest,  i.  e.  on  a  part  whereof  thou 
 liest.  (Compare  supra  xiii.  15.)  The  recognition  of  the  God  of  Abraham  is  here, 
 likewise,  made  the  condition  on  which  the  possession  of  the  land  depends. 
 
 14.  pXn  "iSyS  "jyiT  rrril  Thy  seed  shall  be  as  the  dust  of  the  earth.  "  The 
 deity  here  indicates  to  Jacob  his  second  exile  to  Egypt,  where  his  descendants 
 would  become  numerous  like  the  dust  of  the  earth,  but  like  that,  would  also  for  a 
 time  be  very  low  and  trampled  on,  but  that  subsequently  they  should  spread,  «&c." 
 (^Abarbanel.)  This  simile  has,  however,  already  been  used  to  Abraham,  (compare 
 supra  xiii.  15.  and  note.)  H^'ISI  Thou  shalt  spread  abroad.  "  Thou  shalt  become 
 very  numerous,  compare  infra  xxx.  43.  J^''Sn  ]'~ID"'1"  (Abeu  Ezra.)  The  primary 
 signification  of  ^2  is  to  break  forth,  or  break  down,  (vide  Gesenius  ad  literam,) 
 and  it  is  applied  to  an  exceeding  great  increase  which  breaks  down  all  boundaries 
 that  attempt  to  confine  it,  and  from  absolute  want  of  space  is  compelled  to  spread 
 abroad  from  the  force  of  innate  expansion.  ilD''  to  the  west,  W  denotes  the  sea  as 
 well  as  the  west,  indicating  that  the  names  of  the  four  cardinal  points  in  the  text, 
 have  a  reference  to  the  geographical  position  of  the  promised  land.  Turning  to- 
 wards the  east,  the  Hebrews  had  that  point  before  them.  Dip ;  they  had  the  west,  or 
 Mediterranean  sea  behind  them  HD"" ;  the  south  at  their  side  33^ ;  and  the  north 
 ]1QV  was  hiddeti  from  them  by  the  chain  of  the  Lebanon."  (Cahen.)  "131  131331 
 And  in  thee  shall  all  the  families  of  the  earth  be  blessed,  and  in  thy  seed.  Compare 
 supra  xii.  3,  and  note.  This  assurance  completes  the  divine  promises  to  Abraham, 
 and  which  are  here  fully  confirmed  to  Jacob,  namely,  that  the  Lord  would  be  his 
 God  ;  that  his  posterity  should  possess  the  land  of  Canaan  :  that  he  should  become 
 the  progenitor  of  a  great  people;  and  that  in  him  and  his  descendants  all  the  fami- 
 lies of  the  earth  should  be  blessed.  The  rest  of  the  divine  communication  to  Jacob, 
 and  the  promises  then  conferred  upon  him,  have  a  reference  to  him  personally,  and 
 to  the  circumstances  in  which  he  was  then  placed. 
 
 15.  "l^y  ^33N  njni  Atid  behold  I  am  with  thee.  "  Jacob  was  alike  afraid  of  Esau, 
 from  whom  he  fled,  and  of  Laban  with  whom  he  sought  shelter ;  therefore  the 
 divine  protection  is  promised  to  him,  as  abiding  with  him."  (Rashi.)  DS  IC'i^  1]3 
 until,  an  energetical  way  of  expression,  combining  "ItJ'X  "IJ?  and  DX  "ly  (compare 
 Numbers  xxxii.  17,  and  Isa.  vi.  11.)  "j?  "'n"l31  I  have  promised  to  thee,  literally,  as 
 I  have  spoken  to  thee.     Compare  supra  xxiv.  7.     "  When  the  word  131  s/jo^ew  is 
 
175  GENESIS    XXVIII. 
 
 none    other    but    the    house   of    God,   and   this   is   the   gate   of 
 heaven. 
 
 18.  Yaacob  rose  early  in  the  morning,  took  the  stone  that  he 
 had  put  under  his  head,  set  it  up  for  a  monument,  and  poured  oil 
 upon  the  top  of  it. 
 
 19.  He  called  the  name  of  that  place  Bcth-el :  whereas  Luz  had 
 been  the  name  of  that  city  at  first. 
 
 20.  Yaacob  vowed  a  vow,  saying.  If  God  will  be  with  me, 
 will  keep  me  on  this  way  that  I  am  going,  and  will  give  me  bread 
 to  eat,  and  raiment  to  put  on ; 
 
 21.  So  that  I  return  again  to  my  father's  house  in  peace,  and 
 the  Lord  will  be  my  God ; 
 
 their  limbs,  which  have  Leen  scorched  and  stiffened  by  the  sun,  and  blistered  by  the 
 burning  sands.     {_E.  F.  K.  Rosenmuller^ 
 
 19.  ?K  JT"!  Beth-el:  for  some  account  of  this  subsequently  celebrated  place,  see 
 note  (h)  at  the  end  of  the  section. 
 
 20.  ')^3  Spy  IT'I  Yaiicob  vowed  a  vow.  This  is  the  first  instance  of  a  vow  re- 
 corded in  the  sacred  scriptures.  HDy  DTlPN  n'TT'  DX  If  God  will  be  with  me. 
 DN  if,  "  this  does  not  imply  any  doubt  on  the  part  of  Jacob  :  but  is  the  ordinary  idiom 
 of  the  language  with  respect  to  events  that  are  to  come.  Compai-e  supra  verse  15. 
 TT't^'J?  DX  1K>S  ny  and  Num.  xxxvi.  4.  "pavn  ^^■T'  DN  In  all  such  instances 
 the  meaning  of  DK  is  not  if,  but  when  the  time  shall  come  that."  {Nachmanides.) 
 "  To  me  it  appears,  that  as  this  was  the  first  divine  communication  that  had  been 
 vouchsafed  unto  Jacob,  and  as  it  was  imparted  in  a  dream,  he  was  uncertain  whether 
 that  dream  was  inspired  and  prophetic,  or  only  the  result  of  an  excited  imagination. 
 And  as  he  had  received  promises  relating  to  himself,  and  also  to  his  descendants, 
 he  determined  to  test  the  nature  of  his  dream,  by  regulating  his  vow  according  to  the 
 promises  that  had  been  made  to  him  personally,  and  which,  should  they  prove  true, 
 would  convince  him  that  his  dream  was,  indeed  inspired,  and  from  God."  {Ahar- 
 banel.)  "131  ''JllOtJ'1  Ayid  will  keep  me  on  this  way  that  J  am  going.  "  As  he 
 ■promised  me,  livill keep  thee  wherever  thou  goest."  {Rashi.)  "13")  713N7  DPI?  v  jri31 
 And  will  give  me  bread  to  eat,  and  raiment  to  put  on.  "  As  he  promised  me,  /  will 
 not  forsake  thee  ;  for  he  who  is  in  want  of  bread  is  called  3Ty3  forsaken.  Compare 
 Psalms  xxxvii.  25.  nvh  tJ'pnD  "lyitl  3Tyj  pHV  Tl'-X")  N^"l  /  have  not  seen  the 
 righteous  forsaken,  nor  his  offspring  seeking  bread."     (Rashi.) 
 
 21.  "131  Dlbc^l  TintJ'l  So  that  I  return  again  to  my  father's  house  in  peace.  As 
 he  promised  mc,  I  will  bring  thee  again  into  this  land."  (Rashi.  J  Q\?^  peace, 
 "this  word  comprises  every  description  of  success,  and  is  best  rendered  hy pros- 
 perity. It  is  only  when  used  in  connexion  with,  or  in  opposition  to,  strife  or  warfare, 
 that  it  must  be  rendered  peace."  {S.  Dubno.)  Mendelssohn  here  renders  D1?tJ' 
 Wohlsein,  prosperity.  "  All  that  Jacob  demands,  is  to  be  supplied  with  what  is 
 absolutely  and  indispensably  necessary  ;  food,  however  hardly   earned,  so  that  it 
 
 VOL.    I.  2    K 
 
■  IT   T     -  ^-j-  vv:  •        v:  J-  •  •<:  v      |    j-         ^■.- -  M    ^    " 
 
 Dfc'l  vnb'■^f^.9  Db'-'^^^f  ]i«ri~nx  n^n)  "1^35  npj?^'.  02^*1  is 
 
 )V.''-:|-  > IT  !•  T  ^-T  !••  ^  iT  :  A-  I"  V       - 
 
 priate  for  priiyer,  a  chosen  spot  for  man  to  offer  his  supplications  in  the  hour  of 
 need."  (Aben  E.Z7-a.)  D''?DC*n  "lyti*  HTI  And  this  is  the  gate  of  heaven,  "whence 
 prayers  tind  supplications  ascend  and  enter  heaven."  {Rashi.)  According  to  the  Me- 
 drash,  these  words  indicate  that  HDO  h^  liftpJ^n  n^3  IJJD  rhv^  h^  \i^lpJ2n  D''! 
 the  celestial  sanctuary  is  directly  above  the  temple  on  earth. 
 
 18.  ■"IDI  l^im  nS  np"'1  Took  the  stone  that  he  had  put  under  his  head.  These 
 words,  as  Aben  Ezra  remarks,  fully  explain  the  meaning  of  the  text,  supra  verse 
 11,  DIpDH  ^33XD  np*"!  he  took  of  the  stones  of  that  place,  as  they  prove  that  Jacob 
 took  one  single  stone  ;  a  proof  which  that  commentator  deems  it  necessary  to  adduce 
 against  the  Medrash  that  Jacob  had  taken  several  stones,  &c.  HiVfD  a  monument, 
 "  something  raised  up,  a  pillar,  monument,  cippus."  {Gesenius.)  "  Our  sages  have 
 explained  the  difference  between  a  HIVD  monument  and  an  HITD  altar  to  be,  that 
 the  former  consists  of  one  single  stone,  and  is  used  solely  for  the  purpose  of  pouring 
 thereon  libations  of  wine,  or  anointing  it  with  oil ;  whereas,  the  latter  (altar)  is  made 
 of  several  stones,  and  is  used  for  the  purpose  of  offei'ing  thereon  burnt  offering  and 
 sacrifices.  The  use  or  erection  of  such  monuments  or  pillars  was  not  prohibited  to 
 the  Israelites,  until  they  arrived  in  the  promised  land;*  because  the  Canaanites 
 were  in  the  habit  of  erecting  such  monuments  more  frequently  than  altars  :  although 
 these  last  were  also  used  by  them,  as  appears  from  the  command  given  (Deut.  vii. 
 5.)  to  destroy  their  altars."  {Nachmanides.)  "  That  it  was  a  general  custom  of 
 remote  antiquity  to  erect  a  stone  as  a  memorial  of  remarkable  events  or  places,  and 
 to  consecrate  the  same  by  pouring  thereon  a  libation  of  wine,  or  anointing  it  with 
 oil,  is  related  of  the  Phceniciansby  Sanchoniathon  (apud  Eusebius  Prsep.  evang.  lib.  i. 
 10:)  of  the  Greeks,  by  Pausanias,  (vii.  22,  x.  24,)  and  Clemens  Alexandrinus, 
 (Stromal  lib.  vii.  sect.  713,)  and  of  the  Romans,  \>y  Arnobius,  (adv.  gent.  i.  11.) 
 They  were  called  'QaiTvKia  evidently  formed  from  the  Semitic  7N  n*3"  {Tuch.) 
 The  custom  seems  still  to  prevail  in  the  east.  Vide  Morier's  Second  Journey  through 
 Persia  :  "1D1  ]J2i^  pVI  and  poured  oil  upon  the  top  of  it.  According  to  Aben  Ezra, 
 that  he  might  recognise  it  on  his  return  ;  according  to  Rashbam,  that  he  might  con- 
 secrate it  as  a  spot  on  which  hereafter  he  meant  to  build  an  altar,  and  offer  sacrifices. 
 |D5^  oil.  "  This  forms  an  important  and  most  necessary  part  of  the  provision  which 
 travellers  in  the  east  carry  with  them  ;  not  only  for  food,  but  also  at  night  to  anoint 
 
 *  Compare  Exodus  xxiv.  4. 
 
176  GENESIS   XXVIII.,    XXIX 
 
 22.  Then  this  stone,  which  I  have  placed  ybr  a  monument,  shall 
 become  God's  house  :  and  all  that  thou  shalt  give  me,  I  Avill 
 assuredly  tithe  it  unto  thee. 
 
 Ch.  XXIX.  1.  Yaacob  lifted  up  his  feet,  and  went  to  the 
 land  of  the  children  of  the  east. 
 
 2.  He  looked,  and  behold,  a  well  teas  in  the  field ;  and  lo,  there 
 tvere  three  flocks  of  sheep  lying  by  it ;  for  out  of  that  well  they 
 watered  the  flocks  :  and  a  great  stone  teas  upon  the  mouth  of  the 
 well. 
 
 3.  Thither  were  all  the  flocks  gathered :  and  they  rolled  the 
 stone  from  the  well's  mouth,  watered  the  sheep,  and  then  put  the 
 stone  again  upon  the  mouth  of  the  well  in  its  place. 
 
 4.  Yaacob  said  unto  them,  My  brethren,  whence  he  ye  ?  and 
 they  said,  Of  Charan  are  we. 
 
 2.  mC^3  "IXZl  A  well  ivas  in  the  field.  "This  well  is  not  the  one  at  which 
 Abraham's  servant  met  Rebecca ;  for  that  was  a  spring,  to  which  she  descended  in 
 order  to  get  water :  whereas,  this  was  a  well  or  cistern  dug  in  the  ground,  and 
 covered  with  a  large  stone.  The  former  was  directly  without  the  town,  (supra 
 xxiv.  11.  T^y?  |*inD)  whereas,  the  present  one  was  in  the  pasture  grounds  {TH^I) 
 at  some  convenient  distance  from  the  town."  (Philippson.)  |S^  ♦TlJ?  HK^PK'  thi^ee 
 Jiochs  of  sheep,  "  "ny  a  flock,  verbal  from  "Tiy  "  {Kimchi,  Gesenius.)  According 
 to  the  Medrash,  these  three  flocks  are  typical  and  allegorical  allusions  to  many 
 subsequent  events  in  sacred  history  ;  as,  the  well  represents  the  temple,  the  three 
 flocks  are  the  Israelites,  who,  on  the  three  great  festivals,  flocked  to  the  temple. 
 Or  the  three  flocks  are  the  three  patriarchs,  and  the  great  stone  the  "rock  of  their 
 salvation."  The  Baal  Haturim  even  finds  that  the  numerals  of  ^liy  \W7^  {three 
 „^oc^-s,)  correspond  to  D"'1D1  HEi^QI  pHX  HT  this  is,  Aaron  and  Moses  and  Miriam  ; 
 
 and  those  of  XinH  "lN2n  |D  ''3  for  out  of  that  well,  correspond  to  that  of  HtJ'D  Moses. 
 nmyn  Ipt^''  they  watered  the  flocks.  "  They,  i.  e.  the  shepherds."  {Aben  Ezra.) 
 TD\1i  pNm  and  a  large  stone,  literally  and  the  stone  great,  "this  must  be  rendered 
 and  the  stone  upon  the  mouth  of  the  well  was  great."  {S.  Dubno.)  "IXDH  ^S  ?y 
 n2Jon  the  mouth  of  the  well.  "  It  appears  that  as  water  was  scarce  in  that  country, 
 the  wells  were  closed  with  large  stones,  to  prevent  any  person  from  taking  the  water, 
 who  had  no  right  to  it."     (Abarbanel.) 
 
 3.  IDDXil  They  were  gathered,  17?J1  they' rolled,  1pJ;^*^1  they  watered,  IS^CTll 
 they  put  again.  All  these  repeated  preters  represent  the  present  tense,  and  indi- 
 cate that  these  actions  were  habitual.  According  to  thc")"lN3  all  those  minute  par- 
 ticulars form  an  intercalated  period,  introduced  for  the  purpose  of  explaining  why, 
 at  that  early  hour  of  the  day,  these  three  flocks  were  waiting  at  the  well.  HOt' 
 thither.     The  Samaritan  has  D^ynn  ^3  DK'  thither  all  the  Shepherds. 
 
 4.  pND  Whence,  "  adverb  of  interrogation  where  ?  the  same  as  '•K  or  ""Nl  with 
 paragogic  J  found  only  with  prefix  )2—\''im  whe7icc."  {Gesenitcs.)     "The  prefix  O 
 
^i^^  nini  ^^'^•n  2    *  Dnp-^:3n  ni^iN*  'q':"'i  vS:»i  isby^  i^m  1 
 -S;)  nteSj'-iiSDXii  3    J  -ix^n  ^b-^j;  nSnii  pxni  D^nyn  ^ips^'^ 
 
 sustain  life ;  clothing,  however  mean,  so  that  it  cover  his  nakedness  :  He  is  ready  to 
 submit  to  every  privation  and  suffering,  so  that  he  may  be  sure  that  eventually  he 
 will  return  in  peace  to  his  father's  house."  (Abarba7iel.)  Wrhuh  ''b  "Jl  nTll  And 
 the  Lord  ivill  he  my  God.  Many  and  different  are  the  renderings  of  this  difficult 
 passage,  from  that  of  the  English  authorised  version,  which  has,  then  shall  the  Lord 
 be  my  God,  as  if  Jacob  made  his  belief  in  God,  depend  upon  his  own  success  in 
 life :  to  Mendelssohn  who  here  translates  D\l7X  Schutz — Gott,  guardian— God,  or 
 protector ;  contrary  to  the  received  opinion  of  the  Rabbies,  according  to  which,  this 
 name  of  the  deity  is  expressive  of  justice,  as  the  Tetra-gramtnaton  expresses  mercy. 
 For  the  expositions  of  the  best  commentatois  on  this,  and  the  succeeding  verse,  see 
 note  (c)  at  the  end  of  the  section.  "131  nTll  And  the  Lord  will  be  my  God,  "  as  he 
 promised  Abraham  to  be  a  God  unto  him,  and  his  seed  after  him,"  supra  xvii.  7. 
 {Rashi.) 
 
 22.  "131  riKTn  pNni  Then  this  stone  which  I  have  placed  for  a  monument. 
 "  The  1  which  precedes  pSH  this  stone,  must,  in  the  present  instance,  be  under- 
 stood to  convey  '  if  thou  wilt  do  this  for  me,  then  will  I  likewise  do  this.'  "  {Rashi.) 
 "1?  UlC^yX  "Iti'y  I  ivill  assuredly  tithe  it  unto  thee.  "  I  will  bestow  it  on  whosoever 
 is  worthy  to  receive  it,  for  the  Glory  of  God."  {Aben  Ezra.)  "  The  first  mention 
 of  tithes  we  find  made,  when  Abraham  bestowed  a  tithe  of  the  booty  he  had  taken 
 on  Malki-tsedek.  (Supra  xiv.  20.)  It  must,  therefore,  be  regarded  as  an  ancient 
 oriental  custom,  with  which  Jacob  vowed  to  comply."  {Philijjpson.)  As  sacred 
 scripture  does  not  state  when  and  how  Jacob  acquitted  himself  of  his  vow,  Abar- 
 banel  is  of  opinion  that  it  was  an  obligation  he  contracted  for  his  descendants,  bind- 
 ing them  to  erect  a  house  of  prayer  to  God,  and  to  devote  a  tithe  of  their  substance 
 to  its  support. 
 
 Ch.  XXIX.  ].  v'?n  npy  ^^^\  Then  Yaticoh  lifted  up  his  feet.  "  The  vision 
 and  promise  which  had  been  vouchsafed  unto  him,  invigorated  him,  so  that  his  heart 
 was  elate  and  his  feet  felt  light."  {Rashi.)  "  If  a  man  journeys  with  a  fixed  de- 
 termination to  arrive  at  one  certain  place,  it  is  properly  expressed  by  vi?J"l  XB^^I 
 literally  he  carried  his  feet ;  but  when  he  is  erring  about  at  random,  and  without  a 
 fixed  end  to  his  journey,  his  feet  carry  him.  Compare  Isaiah  xxiii.  7.  n^7j"l  ni73* 
 {Sphorno.)  DTp  ^33  the  children  of  the  east.  In  Scripture,  Aram  or  Syria  is  fre- 
 quently so  called.  Comp.  Numbs,  xxiii.  7.  DHp  mnD  3wS1D  ■|'?»  pbl  ^Jm^  DIN  p 
 and  Isaiah  ix.  11,  DIpD  mX 
 
177  GENESIS    XXIX. 
 
 5.  He  said  unto  them.  Know  ye  Laban,  the  son  of  Naclior  ? 
 They  said.  We  know  him. 
 
 6.  He  then  said  unto  them,  Is  he  well  ?  They  said.  He  is  well : 
 and  behold,  Rachel  his  daughter  is  coming  with  the  sheep. 
 
 7.  He  said,  Lo,  it  is  yet  high  day,  neither  is  it  time  that  the 
 cattle  should  be  gathered  in  :  water  ye  the  sheep,  go  and  feed  them. 
 
 8.  They  said.  We  cannot,  until  all  the  flocks  be  assembled,  and 
 till  they  roll  the  stone  from  the  mouth  of  the  well ;  then  we  water 
 the  sheep. 
 
 9.  While  he  yet  spoke  with  them,  Rachel  came  with  her  father's 
 sheep,  for  she  was  a  shepherdess. 
 
 10.  And  when  Yaacob  saw  Rachel  the  daughter  of  Laban  his 
 mother's  brother,  and  the  sheep  of  Laban  his  mother's  brother, 
 
 self,  or  of  some  one  bclonglijg  to  his  household.  Chai'din,  the  celebrated  traveller,  con- 
 jectures, -with  great  reason,  that  the  well  spoken  of  in  the  text,  belonged  to  Laban's 
 family,  and  that,  therefore,  the  shepherds  could  not,  i.  e.  dared  not  open  this  well, 
 until  Laban's  daughter  came  -with  her  father's  flock.  Accordingly,  as  soon  as  she 
 came,  Jacob  could  at  once  open  the  well,  without  experiencing  any  opposition  or 
 remonstrance  from  the  shepherds  then  present,  who  certainly  would  not  have 
 suffered  a  stranger  to  break  through  their  rules.  And  this  conjecture  also  explains 
 how  the  shepherds  could,  with  certainty,  state  that  Rachel  was  coming:  namely, 
 that  she,  the  shepherdess,  had  to  be  present,  before  her  father's  well  could  be 
 opened.  Dmyn  b^  ^U  the  Jlocks.  The  Samaritan  has  D''y'nn  '?3  all  the  shep- 
 herds. 17?J1  Onlcelos  renders  it  P"n3J''1  they  shall  roll,  the  1  converting  the  pretcr 
 into  future.  The  wording  of  the  text  here  seems  to  confirm  Chardin's  conjecture ; 
 as  the  expressions,  they  roll  the  stone,  followed  by  13''pK'ni  then  we  water,  appear 
 lo  apply,  the  first  to  the  owners  of  the  well,  and  the  second  to  the  shepherds. 
 
 9.  nSS  Came.  See  supra  note  to  verse  6.  NIH  nj?"!  ^''Z  for  she  was  a  shepherdess. 
 "  This  tells  us  that  Laban's  flocks  were  altogether  under  the  care  of  Rachel,  whose 
 habitual  occupation  it  was  to  tend  them,  and  that  Leah  did  not  at  any  time  join  her; 
 cither  because  the  heat  of  the  sun  might  prove  injurious  to  her  eyes,  or  on  account 
 of  her  more  advanced  age,  which  rendered  it  proper  that  she  should  be  employed 
 within  the  house."  (Nachmanides.)  In  the  cast,  it  is  among  some  tribes  still 
 the  exclusive  business  of  the  young  married  women,  to  drive  the  cattle  to 
 pasture.  They  arc  fully  able  to  protect  their  flocks  against  any  ordinary  depre- 
 dation or  danger,  for  their  way  of  life  makes  them  as  hardy  and  vigorous  as  the 
 men. 
 
 10.  1DK  *nN  His  mother's  brother.  "  This  expression,  which  is  thrice  repeated 
 in  the  text,  is  intended  to  shew  the  reason  Avhy  Jacob  so  greatly  exerted  himself  to 
 serve  Rachel :  namely  the  lies  of  near  kindred  between  them,  which  gave  her  a 
 claim  to  his  services,  as  it  gave  Jacob  to  the  hospitality  and  protection  of  Laban." 
 iPhilip2)Son.) 
 
T  a  :        I  -       A  J    T    -:  <.v  t  •.•       ^  -  T  it  t         «.  :       i   -  at 
 
 ^^):i  x^  inxpxfi  8    :  Jij;"^  JiD^pi)  J^5^^  5i|'p^ri  ro.j'^ari  ^pxn  n]?-N^ 
 
 A"    :    -          J-  1-  •■       I  V    V   T  V  -:  IT  :  •   T'-;aT  t  :    it  •■       ■«•.■     -;         ^- 
 
 *■    T  V          I    '^;i-  T     T         V    -;  1-  •    :r  i*  Kt  >•       t      •    t     ; 
 
 is  inseparable,  for  without  it,  the  word  would  be  |''X  nothing ;  and  even  with  the  ?0 
 prefixed,  we  find  one  instance  where  it  has  that  signification.  Isaiah  xli.  24. 
 PXO  DnX  )n    Ye  are  of  nothing."     {Ahen  Ezra.) 
 
 5.  "Iinj  \1  p?  Lahan  the  son  of  Nachor.  "  Laban  is  called  son  of  Nachor,  (his 
 grandfather,)  and  not  of  Bethuel,  (his  father,)  because  the  former  was  more  distin- 
 guished and  honorable  as  the  founder  of  the  family,  and  moreover,  as  the  brother  of 
 Abraham.     Comp.  infra  xxxi.  53.    11113   ^^?i{1  DHI^X  Tl^X  "    {Nachtnanides.) 
 
 6.  ?m  Rachel,  is  the  Hebrew  for  lamb.  HXIl  is  coming.  DNl  with  the  accent 
 yibo  (baritone,')  which  gives  it  the  signification  of  the  participle  present ;  whereas, 
 infra  verse  9,  HXil  the  accent  is  ?''y?0  {pxitone,)  denoting  the  preter.  This  difference 
 was  already  noticed  by  Onkelos,  who  renders  the  first,  nn"'X  she  cometh,  and  the 
 second,  nnX  came.     So  likewise  Rashi,  Aben  Ezra,  &c. 
 
 7.  IDX"""!  He  said,  the  Samaritan  adds  DPI?  to  them.  The  Septuagint  has,  Jacob 
 said  to  them. 
 
 8.  7D13  ab  We  cannot.  Ancient  commentators  assumed  that  this  expression  we 
 cannot,  had  reference  to  the  size  of  the  stone,  which  it  required  the  united  strength 
 of  all  the  shepherds  to  remove  from  the  well :  and  as  infra  verse  10,  it  is  narrated 
 that  Jacob  alone  rolled  away  the  stone,  his  strength  must  consequently  have 
 greatly  exceeded  that  of  ordinary  men.  Rashi  makes  the  remark,  "  this  will 
 teach  thee  that  Jacob  was  very  strong;"  Avhile  Nachmanides  quotes  Isaiah  xl.  31. 
 riD  ISviT"  "n  ''lip  those  who  trust  in  the  lord  shall  renew  their  strength,  intimating 
 that  the  force  with  which  Jacob  on  this  occasion  was  endowed,  was  supernatural : 
 And  Fon  Bohlen,  and  other  rationalist  commentators,  from  this  very  circumstance, 
 presume  to  question  the  truth  of  the  narrative.  But  a  nearer  acquaintance  with  the 
 customs  of  the  east,  such  as  they  still  subsist,  will  fully  explain  the  narrative,  and 
 vindicate  the  truth  of  the  narrator.  Wells  are  still  sometimes  covered  with  a  stone 
 or  otherwise,  to  protect  them  from  being  choked  up  by  the  drifted  sand  ;  and  it  was 
 probably  to  prevent  the  exposure  of  the  well  by  too  frequently  removing  the  stone, 
 that  the  shepherds  did  not  water  their  flocks  until  the  whole  were  assembled 
 together.  When  a  well  is  private  property,  it  is,  in  neighbourhoods  where  water  is 
 scarce,  sometimes  kept  locked,  to  prevent  the  neighbouring  shepherds  from  watering 
 their  flocks  fraudulently  from  it — and  even  when  left  unlocked,  some  person  is  so 
 far  the  proprietor,  that  the  well  may  not  be  opened,  unless  in  the  presence  of  him- 
 
178  GENESIS    XXIX. 
 
 Yaacob  drew  near^  rolled  the  stone  from  tlie  well's  mouth,  and 
 watered  the  flock  of  Laban,  his  mother's  brother. 
 
 1 1 .  Yaacob  kissed  Rachel,  raised  his  voice,  and  wept. 
 
 12.  And  Yaacob  told  Rachel  that  he  icas  her  father's  kinsman, 
 for  that  he  was  Ribcah's  son :  she  ran  and  told  her  father. 
 
 13.  And  when  Laban  heard  the  tidings  of  Yaacob  his  sister's 
 son,  he  ran  to  meet  him,  embraced  him,  kissed  him,  and  brought 
 him  to  his  house.     And  he  told  Laban  all  these  things. 
 
 14.  Laban  said  to  him,  Surely  my  bone  and  my  flesh  art  thou  : 
 and  he  abode  with  him  the  space  of  a  month. 
 
 him,  appears  by  no  means  deficient  in  that  hospitality  and  warm  affection  for 
 kindred,  which  even  at  the  present  day  distinguish  the  Oriental.  This  justice 
 is  rendered  to  his  character,  by  Abarbanel,  who  says,  "  Laban  was  not  influenced 
 by  Jacob's  destitute  condition,  or  by  his  not  being  able  to  offer  him  any  presents, 
 but  solely  by  the  (claims  and  affections  of)  kindred."  Rashi,  however,  follow- 
 ing the  Medrash,  represents  Laban  as  actuated  by  the  most  sordid  motives. 
 n?Xn  D''"imn  ?3  nS  all  these  things ;  i.  e.  the  causes  of  his  coming,  the  cir- 
 cumstance of  the  blessing,  the  deep  enmity  and  revenge  his  brother  entertained  and 
 meditated  against  him ;  and  how  by  the  advice  of  his  mother  he  had  fled  to  Laban  for 
 protection,  while  his  father,  ignorant  of  the  mortal  feud  between  his  two  sons,  supposed 
 that  the  sole  object  of  Jacob's  journey  was,  to  take  a  wife  from  among  the  kindred  of 
 his  mother. 
 
 14.  nnX  ^lEi'ni  ^DVy  1i<  Surely  my  bone  and  flesh  art  thou.  According  to 
 some,  these  words  on  the  part  of  Laban  imply  a  recognition  of  Jacob's  claim  to  be  his 
 kinsman ;  as  if  Jacob  by  means  of  his  statements  had  satisfied  Laban,  that  he 
 actually  was  a  son  of  Isaac  and  Rebecca,  and  that  Laban  in  these  words  publicly 
 acknowledges  him  as  such.  These  commentators  render  the  word  "^N  as  the 
 abbreviation  of  pN  verily,  surely.  But  Abarbanel  considers  it  as  a  primitive 
 conjunction,  only.  Accordingly,  he  expounds  the  text,  "  although  thou  and  thy 
 brother  stand  in  the  same  degree  of  affinity  to  me,  and  have  equal  claims  on  my 
 affection,  yet,  since  thou  hast  stated  to  me  the  truth  of  these  matters,  and  hast 
 claimed  my  protection,  know  that  thou  only  art  my  flesh  and  blood ;  it  is  thee  only 
 and  not  him  whom,  in  this  dispute  between  you,  I  recognise  as  my  kinsman,  and 
 will  protect  as  siich."  (Abarbanel.)  This  view  of  the  subject  has  been  adopted 
 by  Frank,  who,  observes,  that  it  is  only  this  rendering  which  shews  the  importance 
 of  the  word  "^S  and  the  necessity  there  was  for  introducing  it  and  the  whole 
 sentence.  Rashi,  however,  considers  it  as  an  ejaculation  into  which  Laban  breaks 
 out  on  discovering  Jacob's  poverty ;  as  if  the  text  had  said,  "  although  thou  liast 
 brought  nothing  with  thee,  and  canst  make  no  return  for  my  hospitality,  nevertheless 
 thou  ai't  my  flesh  and  blood,  and  therefore,  I  must  submit  to  be  burthened  with  thee." 
 inx  3B'''1  When  he  had  stayed  with  him.  Such  is  the  rendering  of  Mendelssohn, 
 which  although  renounced  by  most  of  the  modern  translators,  we  have  deemed  it 
 
[nkn-nx  h;^;)  ipuiW"^.  i^^J  '^^^  ji"?  iw^V"^^l  "f^^  T^  'p^ 
 
 T      ■     T       ^-     :       a-  ••     t:  |    ''-.r  :|  :i"-        v(  v  yr    •  -        a"    t; 
 
 11.  7m?  3py^  pK'''1  Yaiicob  kissed  Rachel.  According  to  Aben  Ezra,  "when- 
 ever the  word  pEi^J  to  kiss  is  followed  by  a  ?  it  indicates  a  salute  of  the  hand,  the 
 neck,  or  the  shoulders."  (Comp.  supra  xxvii.  26,  note.)  Some  consider  this  salute 
 as  a  compliance  with  the  customs  of  the  country,  while  others  say  that  Jacob's 
 near  affinity  to  Rachel  entitled  him  to  that  familiarity.  "13''1  and  wept.  Accord- 
 ing to  Rashi,  because  he  was  inspired  to  knoAV  that  she  would  not  be  buried  with 
 him ;  or  because  he  arrived  in  such  destitute  circumstances.  Mendelssohn  is  of 
 opinion  that  Jacob's  tears  were  tears  of  joy.  (Comp.  infra  xliii.  30.)  But  his  weep- 
 ing at  his  first  meeting  with  a  near  relative  was  probably  occasioned  by  a  mixture 
 of  emotions,  and  quite  natural  under  the  circumstances  in  which  he  was  placed. 
 
 12.  131  !3py^  1y'^  And  Yaiicob  told  Rachel.  According  to  Aben  Ezra,  this  verse 
 should  have  proceeded  the  previous  one,  as  Jacob  would  naturally  inform  Rachel 
 who  he  was,  before  he  presumed  to  salute  her.  But  R'  Obadiah  Sphorno  combats 
 Abe7i  Ezra's  assertion,  and  maintains  that  Jacob  having  saluted  Rachel,  next  pro- 
 ceeded to  state  who  he  was,  in  order  to  convince  her  that  he  had  not  been  guilty  of 
 any  breach  of  decorum.  PT'SX  TlS  her  father's  kinstnan,  literally  her  father's  bro- 
 ther. "  The  noun  PIX  is  not  limited  to  its  primary  signification  of  brother,  but  is 
 also  applied  in  scripture  to  designate  other  relatives,  and  even  friends  and  casual 
 acquaintances."  (Supra  ch.  xiii.  8,  note.)  T\\>1'^  |3  Ribca's  son.  "  Although 
 Rachel  could  not  have  known  Rebecca,  Jacob  mentions  the  name  of  his  mother  to 
 her,  that  she  might  repeat  it  to  her  father."  (Sphorno.)  n"'3N^  IJHI  |*ini  She 
 ran  and  told  her  father.  From  these  words  Rashi,  after  Bereshith  Rabbah,  infers 
 that  her  mother  was  dead  ;  an  opinion  which  is  confirmed  by  the  fact,  that  Laban's 
 wife  is  not  at  all  mentioned,  or  alluded  to,  in  the  narrative  of  Jacob's  marriage,  or 
 in  any  part  of  the  subsequent  history  :  whereas,  Rebecca's  mother  takes  an  active  and 
 prominent  part  in  the  marriage  of  her  daughter,  who,  indeed,  repairs  to  her  as  soon 
 as  she  quits  Abraham's  servant.  (Comp.  supra  xxiv.  28,  55,  58,  59.)  But  Nach- 
 manides  and  Abarbanel  are  of  opinion,  that  as  Jacob  claimed  kindred  with  her 
 father,  it  was  natural  for  Rachel  to  info.rm  him  thereof,  as  he  would  feel  more  in- 
 terested in  the  arrival  of  this  stranger  than  her  mother  was  likely  to  be. 
 
 13.  yDEi*  Tidings,  "  verbal  from  "^"G^  The  genitive  subjoined,  expresses  the 
 person  to  whom  the  report  or  tidings  relate."  (Gesenius.)  "131  IflNIp?  I'T"!  he 
 ran  to  meet  him,  embraced  him,  kissed  him,  and  brought  him  to  his  house. 
 However  unamiable  and  selfish  the  character  of  Laban  appears  in  the  sequel  of 
 the  narrative,  his  conduct  on  the  first  arrival  of  Jacob,  and  the  reception  he  afforded 
 
179  GENESIS   XXTX. 
 
 15.  Laban  said  unto  Yaacob,  Is  it  because  thou  art  my  brother, 
 that  thou  shouldst  serve  me  for  nought  I  tell  me,  what  shall  thy 
 wages  he  ? 
 
 16.  Now  Laban  had  two  daughters :  the  name  of  the  elder  was 
 Leah,  and  the  name  of  the  younger  icas  Rachel. 
 
 17.  Leah's  eyes  were  weak,  but  Rachel  was  beautiful  and  well- 
 favoured. 
 
 18.  Yaacob  loved  Rachel ;  and  he  said,  I  will  serve  thee  seven 
 years  for  Rachel  thy  younger  daughter. 
 
 19.  Laban  said.  It  is  better  that  I  give  her  to  thee,  than  that  I 
 should  give  her  to  another  man  :  abide  with  me. 
 
 face.  (?]"IV"13  comp.  the  Greek  ''rpoawTrov-)  nt<"lto  flCI  and  well  favored.   Accord- 
 ing to  Rashi,  "iriDPp  VT  a  brilliant  complexion.   {1T)D?p  conip.  tlie  Greek  KaXos.) 
 
 18.  ?n"l  nX  npy"  UnSM  YaUcob  loved  Rachel.  "  Not  only  on  account  of  her 
 beauty,  but  also  because  she  was  the  youngest  daughter  of  Laban,  as  he  -was 
 the  youngest  son  of  his  parents  :  and  moreover,  from  the  circumstance  of  his  meeting 
 her  by  the  well,  he  looked  upon  her  as  destined  by  providence  to  become  his  wife, 
 even  as  his  mother  Rebecca  had  through  a  similar  meeting  become  the  wife  of  his 
 father.  Add  to  Avhich  that  Leah's  eyes  were  weak,  and  Jacob  therefore  appre- 
 hended that  as  she  grew  old,  she  might  become  afflicted  with  dimness  of  sight  like 
 his  father.  For  all  these  reasons,  he  preferred  Rachel  as  a  wife."  (Abarbanel.) 
 D''3t^  yitJ'  "|*73yN  I  will  serve  thee  seven  years.  "  This  offer  is  explained  by  the 
 custom,  which  from  the  most  ancient  times  to  the  present,  has  always  prevailed  in 
 the  east.  For  as  the  services  which  the  daughter  renders  her  father  are  equivalent 
 to  those  of  a  female  domestic  or  slave,  he  sustains  a  loss  through  her  marriage;  and 
 for  this  loss  the  suitor  is  bound  to  compensate  him.  Thence  the  custom  arose  to 
 purchase  a  wife,  or,  in  other  words,  to  pay  her  parents  or  brothers,  a  stipulated  sum : 
 and  if  the  suitor  was  not  able  to  pay  this  price  in  value,  he  was  obliged,  as  was 
 Jacob  in  the  present  instance,  by  his  own  servitude,  for  a  fixed  period,  to  make  up 
 the  amount  at  which  the  parents  rated  the  bride.  Such,  in  both  respects,  are  still  the 
 customs  of  the  east,  among  the  Arabs,  Curds,  &c.,  as  appears  frequently  in  Niebuhr's 
 and  Burckhardt's  travels,  and  from  Rosenmuller's  Orient,  Vol.  I.,  page  132,  etseq." 
 (Tttch.)  CJJi'  ySK'  seven  years.  "  By  the  law  of  Moses,  it  was  subsequently 
 enacted  that  the  servitude  of  the  Hebrew  bondman  should  terminate  in  the  seventh 
 year;  probably  from  the  fact  that  seven  years  service  was  held  a  suflicicnt  price 
 even  for  the  beautiful  Rachel,  and  therefore  was  amply  adequate  to  any  amount  a 
 master  might  pay  for  a  slave."  (Von  Bohlen.)  ?m3  "  as  if  the  text  had  "113y3 
 ?m  Jor  or  because  of  Rachel."  (Aben  Ezra.)  Jonathan  renders  p33  because 
 of.  njDpn  ^nS  thy  younger  daughter.  According  to  Rashi,  Jacob  was  thus  cir- 
 cumstantial and  particular  in  the  designation  of  his  intended  wife,  in  order  to  pre- 
 vent the  deception  which  afterwards  was  practised  upon  him. 
 
 19.  "131  "1^  nnX  Tin  31D  //  is  better  that  I  give  her  to  thee,  than  that  I  should 
 give  her  to  another  man.     '•  Among  all  (he  Bedouin  Arabs,  at  the  present  day,  a  man 
 
 VOL.  2   s 
 
D5  n-'^Nin  Dj;p 
 
 *^^j;i  17    :  Sn'i  natopn  dsj^i  nkh  n^n-in  DSi^  m^i  '•nsj^  nhh)  i« 
 ^^^^^     :  HiNi^^  ns^")  ^N*ri-n|3^^  nn;n  ^hm  ni5i  ™S 
 
 K^^^^^  nnj^  wt?  '^^  ^m  'nn  :iid  ph  if^H')  i9    :  ns^jpn 
 
 right  in  this  instance  to  follow.     D^tti  CJ'in   a  /2<^^  month,  literally,  a  month  of 
 days.     According  to  Aben  Ezra,  this  means  a  complete  lunation. 
 
 15.  ""^n  literally,  Is  it  so  that.  (Comp.  supra  xxvii.  36.  note.)  ^jm^VI  that 
 thou  shouldest  serve  me.  "  Although  the  text  has  not  mentioned  any  service  that 
 Jacob  performed  in  Laban's  house,  it  is  probable  that  from  the  first  time  Jacob 
 watered  Laban's  flock,  he  continued  to  tend  it ;  for  finding  that  the  whole  burden 
 of  that  occupation  fell  upon  Rachel,  he  telt  pity  for  her,  and  relieved  her  from  her 
 task.  Or  perhaps  these  words  were  a  cunning  intimation  from  Laban,  who,  after 
 Jacob  had  been  with  him  a  month,  began  to  lose  that  sympathy  and  kindly  feeling 
 for  him  with  which  he  at  first  received  him,  and  therefore,  hints  to  him,  '  as  I 
 know  thou  art  a  man  of  honest  and  independent  principles,  who  canst  not  submit 
 to  live  upon  the  means  of  another,  and  that  thou  hast  consequently  resolved  to 
 work  for  me,  let  me  know  what  wages  I  am  to  allow  thee  ?  for  I  likewise  am  too 
 conscientious  to  permit  thee,  my  kinsman,  to  work  for  me  gratuitously.  The  work 
 in  question,  and  understood  between  them,  was  the  tending  of  Laban's  flocks. 
 And  when  Jacob  heard  this  proposal  of  Laban's,  ho  at  once  entered  into  his 
 views."     (Nachmanides.) 
 
 16.  n?njn  The  eider  and  rUtSpH  the  younger,  literally,  the  greater  and 
 the  less.  These  adjectives,  however,  have  reference  to  age  and  not  to  size. 
 "  As  Jacob's  reply  to  Laban's  proposal,  is  founded  on,  and  influenced  by  the 
 fact  of  Laban's  having  two  daughters,  of  which  the  one  was  beloved  by  Jacob, 
 the  sacred  historian  deems  it  proper  to  acquaint  us  with  this  circumstance,  before 
 he  proceeds  to  relate  Jacob's  answer,"     {Bicbno.) 
 
 17.  mS"!  nS?  ^J"'yi  Leah's  eyes  were  weak.  Such  is  the  general  rendering 
 adopted  by  most  translators  and  commentators.  Rashi,  after  the  Medrash,  even 
 gives  the  reason :  that  Leah,  namely,  as  the  eldest  daughter  of  Laban,  dreaded 
 that  she  would  be  given  in  marriage  to  Esau,  the  eldest  son  of  Rebecca;  a  fear 
 which  caused  her  incessantly  to  weep,  until  her  eyes  became  aff"ected.  Onkelos, 
 however,  renders  pN''  T\'<s7  ^Vyi  Leah's  eyes  were  beautiful ;  a  rendering  which 
 has  induced  some  moderns  to  assert  that  Leah  was  only  distinguished  by  fine 
 eyes,  whereas,  Rachel  had  a  beautiful  face  and  a  fine  figure.  The  opinion  of  those, 
 however,  who  consider  n"l3"l  as  a  defect,  and  translate  weak,  is  supported  by  the 
 fact,  that  in  the  east,  a  dull  eye  is  even  to  this  day  considered  as  a  great  drawback 
 on  female  beauty ;  while  a  bright  expressive  eye  is  held  to  be  one  of  its  first 
 requisites.    "iXn  nC  beautiful.    According  to  i?as/(i,  PjlVISH  miV  the  form  of  the 
 
180  GENESIS    XXIX. 
 
 20.  Yaacob  served  for  Rachel  seven  years:  but  they  seemed 
 unto  him  as  few  days,  in  his  love  to  her. 
 
 21.  Yaacob  said  unto  Laban,  Give  me  my  wife  (for  my  days  are 
 fulfilled)  that  I  may  come  unto  her. 
 
 22.  Laban  then  assembled  all  the  men  of  the  place,  and  made 
 a  feast. 
 
 23.  And  in  the  evening,  he  took  Leah  his  daughter,  and  brought 
 her  to  him  :  and  he  came  to  her. 
 
 finds  the  time  too  long.  The  intention  of  the  sacred  writer  is  not  to  tell  us  that 
 the  seven  years  seemed  to  pass  rapidly ;  but  that  Jacob  estimated  the  felicity  which 
 the  possession  of  his  beloved  Rachel  would  confer  on  liim,  as  cheaply  purchased 
 by  his  long  servitude.  Rationalist  writers  object,  why  did  not  Jacob  obtain 
 from  home  the  means  of  satisfying  Laban's  demand  for  his  daughter,  whatever 
 that  demand  might  be  ?  But  probably  Jacob  thought,  and  justly  thought,  that  the 
 greatest  pi'oof  of  love  he  could  give  Rachel,  was  this  state  of  servitude  into  which 
 he,  the  son  of  the  patriarchs,  voluntarily  entered  for  her  sake.  Moreover,  such 
 was  Jacob's  feeling  of  honest  independence  and  unlimited  trust  in  God,  that 
 having  quitted  his  home  under  circumstances  which  exposed  him  to  Esau's 
 reproach,  he  sought  to  supplant  and  take  unfair  advantage  of  liim,  Jacob  de- 
 termined to  convince  the  world  that  it  was  not  worldly  blessings  that  he  coveted  ; 
 and  in  no  case  to  avail  himself  of  his  father's  wealth.  Therefore,  he  crossed  the 
 Jordan  with  only  his  staff  in  his  hand ;  therefore,  he  rendered  his  long  servitude 
 for  Racliel ;  therefore,  he  submitted  to  twenty  years  of  exile  and  toil  with  Laban. 
 And  thus  his  history  especially  teaches  man  how  to  place  his  trust  in  God,  and  to 
 rely  on  his  own  exertions. 
 
 21.  ''0^  1S5?0  ""D  For  my  days  are  fulfilled.  The  number  of  days  I  contracted 
 to  serve  thee  for  Rachel  is  completed.  HvS  nX13N1  that  I  may  come  unto  her, 
 nN''3  the  expression  used  in  scripture  for  cohabiting.  But  Aharhanel  explains  it, 
 "  that  I  may  come  and  marry  her  and  dwell  with  her  here." 
 
 22.  '"'131  |2?  FlDSM  Laban  then  assembled  all  the  men  of  the  place  a7id  made 
 a  feast.  The  nuptial  festivities  generally  continued  seven  days;  (compare  Judges 
 xiv.  12.)  This  feast  is  subsequently  designated  as  '  Leah's  week,'  (comp.  infra 
 verse  27.)  "  The  extreme  cunning  of  Laban  is  manifest  in  his  making  a  splendid 
 feast  for  Leah's  nuptials,  while  he  prepared  no  festivities  whatever  at  the  marriage 
 of  Rachel.  For  Laban  thought,  '  should  Jacob,  on  discovering  the  deceit  I  practise 
 against  him,  wish  to  divorce  Leah,  public  opinion  will  be  strongly  against  him ; 
 and  all  the  towns-people  who  so  lately  feasted  with  him,  will  reprehend  his 
 so  doing,  and  dissuade  him  from  it.'  Accordingly,  he  celebrated  Leah's  wedding 
 with  splendour  and  great  publicity ;  whereas,  he  knew  that  Jacob  would  be  glad  to 
 obtain  Rachel  on  any  terms,  and  therefore,  did  not  think  it  necessary  to  celebrate 
 her  nuptials  with  the  same  grandeur."     (Abarhanel.) 
 
 23.  "131  3iy3  ^riM  And  in  the  evening  he  took  Leah  his  daughter  and  brought 
 her  to  hi  n.     Among  most  of  the  people  of  Asia,  the  bride  is  closely   veiled  during 
 
yy};,^  ym  D\i^  y^.^  ^"1?  njjy;.  ^ny*A  20    ♦  n^j;  nn^  nnx 
 
 T  V     |;)TT        |y  v:  vr  T    IV    ■•  t      v    t  :     at  t        <.  :   it       j-         •    :     ■ 
 
 has  the  exclusive  right  to  the  hand  of  his  first  cousin  :  he  is  not  obliged  to  marry 
 her,  but  s/ie  cannot  be  married  to  another  without  his  consent.  The  father  of  the 
 girl  cannot  refuse  him  if  he  offers  a  reasonable  payment,  which  is  always  something 
 less  than  would  be  demanded  from  a  stranger."  ( Burckhardt.)  Jacob  as  a  first 
 cousin,  had  a  right,  founded  in  custom,  to  marry  one  of  his  cousins,  the  daughters 
 of  Laban  :  a  right  which  Esau  exercised  when  he  married  his  cousin,  the  daughter 
 of  Ishmael :  and  as  Jacob  was  the  younger  brother,  he  had  a  preferable  right  to  the 
 younger  sister.  Laban's  reply  is,  therefore,  altogether  founded  on  the  established 
 custom  of  the  place.  'TDV  nnJi*  abide  with  me.  In  these  words  Laban  signifies 
 his  acceptance  of  the  terms  proposed  by  Jacob.  Abarbanel,  however,  deems  the 
 answer  of  Laban  evasive:  as  if  he  had  said,  "  My  daughter  I  cheerfully  bestow 
 on  thee  :  but  as  for  thy  wages,  abide  with  me,  and  I  will  find  some  other  means  to 
 compensate  thee."  And  that  he  answered  thus  ambiguously,  because,  though  it 
 was  his  fixed  intention  that  Jacob  should  marry  Leah,  yet  he  feared  that  if  he  had 
 at  once  proposed  her  to  Jacob,  the  latter  might  have  left  him,  without  marrying 
 either. 
 
 20.  "1D1  3py^  ISy^l  Yaacoh  served  for  Rachel  seven  years.  R.  Levi  hen  Gershom, 
 (Ralhag)  is  of  opinion,  that  though  Jacob  served  seven  years  for  Rachel,  his  nup- 
 tials took  place  at  the  beginning,  not  at  the  expiration  of  that  period.  This  opinion 
 is  adopted  by  Michaelis :  because  the  successive  births  of  Jacob's  eleven  sons,  up 
 to  that  of  Joseph  inclusively,  could  not  have  taken  place  within  the  second  seven 
 years  of  his  servitude.  But  this  opinion  is  directly  opposed  to  the  precise  words  of 
 holy  writ;  for  when  Jacob  demands  his  betrothed  wife,  it  is  as  a  matter  of  right, 
 and  because  he  had  served  his  full  time.  (See  next  verse.)  And  as  to  the  suc- 
 cessive births  of  his  eleven  sons,  it  appears  not  only  probable,  but  almost  certain, 
 that  several  of  his  wives  were  at  one  and  the  same  time  enceinte  ;  as  Bilhah  at  the 
 same  time  with  Leah,  (infra  xxx.  3.  et  seq.)  ;  the  last  named,  and  Zilpah,  (ib.  verse 
 17.);  and  even  the  birth  of  Joseph  might  have  been  coeval  with  that  of  Leah's 
 youngest  children.  Thus  it  is  only  the  successive  births  of  Leah's  seven  children, — 
 with  a  cessation  between  the  fourth  and  fifth,  which  have  to  be  considered  during 
 the  second  seven  years  of  servitude  ;  and  perhaps  the  birth  of  Dinah,  may  extend  into 
 the  first  year  of  the  succeeding  period  of  Jacob's  stay  with  Laban.  D^inX  D''D^D 
 as  few  days.  Rashi  considers  these  words  as  an  allusion  to  the  consolation  Rebecca 
 gave  her  son,  when  he  left  his  home.  (Compare  supra  xxvii.  44.  and  note.)  The 
 manner  in  which  the  text  characterises  the  intensity  of  Jacob's  love  for  Rachel, 
 is  simple  but  most  expressive.  He  regarded  seven  long  years  of  laborious  ser- 
 vitude as  if  they  were  but  few  days.  Not  that  the  time  appeared  short  to  him. 
 This  would  have  been  contrary  to  nature  :  for  however  short  the  interval  that 
 separates  man  from  the  beloved  object  that   is  to  render  him  happy,  he  always 
 
181 
 
 GENESIS   XXIX. 
 
 24.  Laban  gave  unto  his  daughter  Leah,  Zilpah  his  bondwoman, 
 for  a  bondwoman. 
 
 25.  And  in  the  morning,  behold  it  xoas  Leah:  and  he  said 
 to  Laban,  What  is  this  thou  hast  done  unto  me  ?  Was  it  not 
 for  Eachel  I  served  with  thee  ?  Wherefore  then  hast  thou  de- 
 ceived me  ? 
 
 26.  Laban  said,  It  must  not  be  so  done  in  our  country,  to  give 
 the  younger  before  the  elder, 
 
 27.  Fulfil  the  week  Avith  this  one,  and  we  will  give  thee  that 
 
 26.  "131  p  nt^y  N?  It  must  not  be  done  so  in  our  country  to  give  the  younger 
 before  the  elder.  TW)}'^  N?  It  must  not  be  done  so.  "  My  towiis-incn  would  not 
 permit  me  to  do  it,  for  they  consider  it  as  wrong,  and  would  have  interfered  to 
 prevent  any  breach  of  their  customs."  {Nachmanides.)  Probably  Laban  was 
 correct  in  what  he  stated,  but  his  dishonesty  is  thereby  made  more  evident :  Since 
 at  the  very  time  he  consented  to  Jacob's  proposal  for  Rachel,  he  must  have  known, 
 that  it  was  not  in  his  power  to  perform  his  part  of  the  contract,  into  which  he 
 entered  with  a  predetermination  to  deceive  his  kinsman ;  as  otherwise  he  would 
 not  have  failed  to  acquaint  him  with  the  customs  of  the  country.  The  same  usage 
 still  exists  in  many  parts  of  the  east.  Mr.  Hartley  says,  that  the  father  who 
 imposed  upon  a  young  man  as  related  in  the  preceediug  note,  excused  his  conduct 
 in  precisely  the  same  way  as  Laban,  alleging  that  custom  did  not  permit  the 
 marriage  of  the  younger  before  the  elder  daughter.  In  India,  this  custom  prevails 
 in  all  its  rigour,  with  respect  to  daughters ;  and  also,  though  less  strictly,  with 
 respect  to  sons.  (See  Halhed's  translation  of  the  Gentoo  laws,  and  Roberts'  Oriental 
 Illustrations.) 
 
 27.  nST  yat^  Nto  FuIJII  the  week  with  this  one.  "  The  word  DNt  this, 
 applies  to  Leah,  and  the  week  in  question  is  that  of  her  nuptial  feast."  CAben 
 Ezra.)  Such  is  also  the  opinion  of  Rashi,  Rashbam,  Nachtnanides,  Meti- 
 delssohn,  Sgc.  Onkclos  renders  nXT  y3ti>  by  NTl  SnynCi'  the  week  of  this  one ; 
 so  does  likewise,  the  Septuagint.  They  all  prefer  this  rendering,  because  JINT  is 
 feminine,  whereas  y3L^  is  masculine ;  so  that  if  the  meaning  were  this  week,  the 
 text  would  require  Dt  y^tJ^  Among  the  Arabs,  nuptials  are  always  celebrated 
 seven  days,  a  custom  frequently  mentioned  in  the  poem  Antar.  njnJI  and  we 
 will  give  thee;  the  Samaritan  has  jnXI  I  will  give ;  so  likewise  the  Septuagint. 
 Nachmanides  observes,  that  Laban  uses  the  plural  number  in  reference  to  himself 
 and  his  towns-men ;  who  would  not  permit  the  younger  to  be  married  first,  but 
 who  would  join  him  in  giving  her  to  Jacob,  as  soon  as  his  nuptials  with  the 
 elder  were  completed.  nST  ON  DJ  that  also,  i.  e.  Rachel.  When  the  pronoun 
 HT  or  its  feminine  nXt  arc  doubled,  it  means  this  and  that,  or  one  and  the 
 other.  Laban  having  in  the  preceding  verse  spoken  of  the  elder  and  the  younger, 
 now  designates  them  by  the  demonstrative  pronouns,  this  and  that.  ]}2i^  1)]) 
 niiriN  D''3B'  yet  seven  other  years.  "  Directly  the  nuptial  feast  of  Leah  is  over, 
 Rachel   shall   be  given   to   thee,    on    condition   that    thou    serve   me   seven   years 
 
innssr  ^3Sr-n^^  n'^  bS  tnn  24    ♦  ^^S^{  n!i*i  v^{<{  nn«  i<n*i 
 
 f,    r    :     ■  \.T  :    ■  :■  t      |  t  t      H t    iv    ••  vx-         at   "  vt  vt- 
 
 IT     •    :    -      ^-^  :   •  \.T  ^-    :    -  i-  t  A"    |      :     •       K"         >v  ''ti"  i       |  t  t  v       j- 
 
 the  marriage  ceremonies,  and  remains  so  -while  conducted  to  her  husband's  tent 
 or  house.  When  there,  bride  and  bridegroom  are  brought  into  a  room,  in  which 
 there  is  no  light,  and  the  door  is  locked  after  them.  HvX  t<2^1  and  he  came  to 
 her.     The  Samaritan  adds  Ipy  Jacob;  likewise  the  Septuagint. 
 
 24.  "IIJI  p?  jn^l  Laban  gave  unto  his  daughter  Leah,  Zilpahhisbondwoman  for  a 
 bondwoman.  Literally,  Laban  gave  her  Zilpah  his  bondwoman,  unto  Leah  his  daugh- 
 ter for  a  hondivomaii.  According  to  tradition,  Zilpah,  the  younger  of  the  two  maids, 
 had  till  then  been  in  attendance  on  Rachel ;  and  Bilhah,  the  elder,  had  been  Leah's 
 maid.  But  in  order  to  complete  the  deception,  Laban  transferred  the  maids  from  one 
 daughter  to  the  other;  In  order  that  Jacob,  seeing  Rachel's  maid  in  attendance  on 
 his  bride,  might  not  entertain  any  suspicion  as  to  her  being  other  than  his  beloved 
 Rachel.  "  It  is  still  customary  in  the  east,  for  a  father  who  can  aflord  it  to  transfer 
 to  his  daughter,  on  her  marriage,  some  female  slave  of  his  household,  who  becomes 
 her  confidential  domestic  and  humble  friend  in  her  new  home,  but  not  the  less  a 
 slave."     {Kitto,  notes  to  pict.  Bible.) 
 
 25.  "131  "IpSn  TT'I  And  in  the  morning  behold  it  was  Leah.  From  the  word 
 "1p33  in  the  morning ;  Rashi  infers,  that  during  the  night  she  personated  Rachel. 
 Tradition  relates  that  "  Jacob,  apprehending  some  deception,  had  privately  agreed 
 with  Rachel,  on  certain  tokens,  by  which  he  could  recognise  her.  Rachel,  however, 
 when  she  saw  her  father  determined  to  perpetrate  the  deception,  imparted  these 
 tokens  to  Leah  in  order  to  save  her  from  the  disgrace  that  otherwise  threatened 
 her,  had  Jacob  at  once  discovered  that  she  was  not  his  betrothed."  But  the 
 obvious  intention  of  the  word  "1p3Il  is  to  tell  us  that  Jacob  did  not  discover 
 the  deception  till  morning.  Jonathan  has  m  ?3nDX1  he  looked  accurately  at 
 her,  or  examined  her.  An  instance  of  a  similar  deception  is  related  by  the  Rev. 
 John  Hartley,  in  his  Researches  in  Greece,  and  the  Levant.  A  young  Armenian 
 solicited  in  marriage  a  younger  daughter  who  had  obtained  his  preference.  The 
 girl's  parents  consented  to  the  match ;  but  when  the  time  for  solemnizing  the 
 marriage  arrived,  the  eldest  daughter  was  conducted  by  the  parents  to  the  altar, 
 and  the  young  man  was  quite  unconsciously  married  to  her.  The  deception  was 
 not  discovered  till  it  could  not  be  rectified.  When  it  Avas  related  to  Mr.  Hartley, 
 he  exclaimed.  '  Why  this  is  just  the  deception  that  was  practised  upon  Jacob.' 
 '  What  deception?'  enquired  the  narrator.  As  the  Old  Testament  is  not  yet 
 translated  into  any  language  with  which  the  Armenians  are  familiar,  he  was 
 ignorant  of  the  story.  Upon  giving  him  a  narration  of  Jacob's  marriage,  he  assented 
 to  it  at  once  as  a  circumstance  in  no  respect  improbable. 
 
182  GENESIS    XXIX. 
 
 also,  for  the  servitude  which  thou  shalt  serve  with  me  yet  seven 
 other  years. 
 
 28.  Yaacob  did  so,  and  fulfilled  her  week  :  then  he  gave  him 
 Eachel  his  daughter  for  his  wife. 
 
 29.  And  Laban  gave  to  Rachel  his  daughter,  Bilhah  his  bond- 
 woman, to  be  her  bondwoman. 
 
 30.  Thus  he  came  also  unto  Rachel,  but  he  loved  Rachel  more 
 than  Leah,  and  served  with  him  yet  seven  other  years. 
 
 31.  When  the  Lord  saw  that  Leah  toas  hated,  he  opened  her 
 womb  :  but  Rachel  teas  barren. 
 
 32.  Leah  conceived,  and  bare  a  son,  and  she  called  his  name 
 Reuben :  for  she  said.  Surely  the  Lord  hath  looked  upon  my 
 affliction ;  now  therefore  my  husband  will  love  me. 
 
 {Gesenius.)  Mendelssohn,  and  most  of  the  moderns,  endeavour  to  soften  (he 
 harshness  of  this  expression,  and  explain  it  to  mean  that  he  loved  her  less  than 
 Rachel.  Nachmanides,  thinks  that  the  active  part  which  Leah  took  in  the  decep- 
 tion practised  against  him — she  being  not  merely  passive  in  her  obedience  to  her 
 father,  but  active  when  she  and  Jacob  were  alone,  in  personating  Rachel  and 
 concealing  the  truth — had  raised  an  antipathy  against  her  in  the  mind  of  Jacob, 
 so  that  he  did  not  like  her.  But  Abarbanel  is  of  opinion,  that  Jacob  actually 
 hated  Leah,  and  evinced  his  hatred  by  his  actions,  as  well  as  by  his  words.  In 
 support  of  this  view  Abarbanel  quotes  the  succeeding  verse,  ^'•jyZl  my  affliction 
 ox  misery,  and  also  the  names  which  Leah  gave  to  her  children.  riDDM  he  opened. 
 From  this  expression  the  Medrash  deduces  that  Leah,  like  Sarah,  Rebecca, 
 and  Rachel,  was  by  nature,  barren;  and  that  her  bearing  children  required  the 
 especial  interposition  of  providence.  But,  that  to  Leah  this  interposition  was  granted 
 spontaneously,  whereas  in  the  others,  it  was  the  result  of  long,  ardent,  and  oft 
 repeated  prayer  and  supplication.  n"lpy  barren;  she  was  so  by  nature,  and 
 continued  so  for  a  length  of  time. 
 
 32.  p  A  son.  The  Samaritan  adds  Ip'^'h  to  Jacob.  p1N"l  Reuben ;  name 
 composed  of  the  two  words,  \2,  "IN")  behold  a  son,  and  which  form  paranomasioe 
 with  the  sentiment  she  utters  1t<"l  with  "H  nX"l  the  Lord  hath  looked,  and  p 
 with  ^*jy3  iqjon  my  affliction.  "  It  cannot  be  expected  that  names  given  from 
 the  impulse  of  the  moment,  and  under  the  influence  of  strong  excitement,  should 
 preserve  strict  etymological  precision.  On  the  contrary,  if  the  name  preserves 
 some  resemblance  in  sound,  with  the  sentiment  by  which  it  has  been  dictated, 
 that  is  to  the  full  as  much  as  can  be  expected  or  performed.  This  axiom 
 must  be  borne  in  mind,  not  only  with  respect  to  this,  but  to  most  of  the  other 
 names."  {Philippson.)  "  Jacob  on  all  occasions  evinced  his  dislike  of  Leah, 
 in  word  and  in  deed.  The  former  by  the  angry  and  harsh  manner  in  which  he 
 spoke  to  her,  and  the  latter  by  the  disdainful  neglect  with  which  he  treated  her. 
 There  can  be  no  doubt  that  this  greatly  afflicted  Leah,  who,  though   she  would 
 
b:D  n^£^'^^"Q  nap 
 
 im  hn-h  hh  \m  29    :  r\mh  iS  ins  Sm-nx  iS-in*i  nxi 
 
 J--     T :       I  T  T      I  -c IT      ■    :         J  V    •  ^-^     T  V         3          I   V  •  -  A 
 
 inpi  32  J  nnpy^  hm  nprir-nx  nn$n  n^{S  nN*!iib^-^3  h]r]\ 
 ^^;)^5  Hin^  nxT-^3  nitpx  ^5  ]3^^5'^  1^^  x^prii  p  ^%]  h^b 
 
 more  after  thou  hast  married  her."  {Rashi.)  "  This  offer  of  Laban's  has  for  ils 
 object,  first  to  appease  Jacob's  indignation  at  the  deceit  practised  against  him  ;  and 
 next  to  secure  Jacob's  valuable  services  for  a  further  period  of  seven  years." 
 (^Pkilippson.')  « 
 
 28.  p  2pV''  ti'V^I  Yacicob  did  so.  He  consented  to  Laban's  proposal,  to  keep 
 Leah,  and  also  to  marry  Rachel  immediately,  on  condition  of  serving  seven  years 
 longer  for  her.  The  question  has  been  raised,  why  Jacob  so  far  departed  from 
 the  practice  of  his  progenitors,  Abraham  and  Isaac,  who,  each  married  but  one 
 wife,  as  first  to  marry  two  wives,  and  subsequently  to  increase  that  number  by 
 two  others.  For  the  solutions  of  this  objection,  see  note  (e?)  at  the  end  of  the 
 section. 
 
 29.  innSJi^  ritrh^  nX  BUhah  Ms  bondwoman.  (See  supra  verse  24  note.)  As 
 these  bondwomen  subsequently  became  the  mothers  of  four  tribes  in  Israel,  it  is 
 necessary  that  the  sacred  historians  should  state  the  cause  of  their  first  introduction 
 to  the  family  of  Jacob,  and  their  connexion  with  his  household. 
 
 30.  ns'pD  ^m  ni«  DJ  nnS"'1  But  he  loved  Rachel  more  than  Leah;  literally, 
 he  also  loved  Rachel  than  Leah.  According  to  some,  Jacob  loved  Leah,  but 
 he  loved  Rachel  still  more.  According  to  Abarbanel,  Jacob  not  only  loved 
 Rachel  as  the  object  of  his  first  afiections,  but  also,  and  doubly,  by  comparing  her 
 with  Leah;  a  comparison  which  greatly  enhanced  Rachel's  personal  attractions. 
 This  is  implied  by  the  word  DJ  also :  and  the  !0  prefixed  to  nS?  must  not  be 
 rendered  as  the  comparative  tha7i,  but  as  the  explaining  cause,  through,  or  by 
 means  of  Leah ;  and  in  support  of  this  opinion,  he  quotes  supra  xxiv.  50. 
 imn  N^f^  "no  and  Lament.  Iv.  13.  n"'i<''33  nSDHD  throughthesinof  her  prophets. 
 JTlinX  Wll^  yiE^  seveii  other  years.  "  He  assimilates  them  to  the  first  seven 
 years  of  his  servitude.  As  those  had  been  performed  faithfully,  so  were  these  last, 
 although  he  had  been  entrapped  into  them."  (Rashi.)  "  This  shews  the  force 
 of  Jacob's  love  for  Rachel ;  for  although  the  performance  of  the  labour,  after  the  reward 
 has  been  received,  is  much  more  toilsome  and  difficult,  than  when  we  have  the 
 reward  to  expect,  inasmuch  as  possession  begets  satiety ;  and  Jacob  had  also 
 endured  great  suffering  during  the  first  seven  years  of  his  servitude  :  Yet  he  went 
 through  these  other  seven  years  with  the  same  ardour  and  cheerfulness,  as  he  had 
 gone  through  the  first."     {Abarbanel.) 
 
 31.  HN?  nSlitJ'  '•3  That  Leah  was  hated.  "  When  N3t^'  is  used  in  oi^position 
 to    IHN   {beloved)   it   signifies  to  love   less,    (comp.    Deut.   xxi.    15.)    to  slight." 
 
183  GENESIS    XXTX.,    XXX. 
 
 33.  She  conceived  again,  bare  a  son,  and  said.  Because  the  Lord 
 hath  heard  that  I  ivas  hated,  he  hath  given  me  this  son  also :  and 
 she  called  liis  name  Shim'on. 
 
 34.  She  conceived  again,  bare  a  son,  and  said.  This  time  will 
 my  husband  become  attached  to  me,  because  I  have  borne  him 
 three  sons  :  therefore  his  name  was  called  Levi. 
 
 35.  She  conceived  again,  bare  a  son,  and  said.  This  time  I  will 
 praise  the  Lord;  therefore  she  called  his  name  Yehudah;  She 
 then  ceased  from  bearing. 
 
 Ch.  XXX.     1.  When  Rachel  saw  that  she   bore  Yaiicob  no 
 
 birth  of  lier  Iavo  elder  sons,  the  text  uses  the  word  Nlpfll  she  called.  From 
 the  difference  in  the  expression  used  on  this  occasion,  tradition  infers,  tliat  Jacob 
 joined  in  the  sentiment  she  uttered,  and  confirmed  it  by  the  name  he  bestowed  on 
 the  child.  The  Samaritan,  however,  has  HSIp  she  called ;  also  the  Sept.  ^1?  Levi, 
 name  signifying  attachment  or  adherence,  (from  T\y?)  likewise  forming  a  parono- 
 masia with  the  sentiment  she  utters. 
 
 35.  "n  nX  mix  /  wUl  praise  the  Lord.  "  As  if  she  had  said,  '  I  thank  God 
 for  the  four  children  he  has  given  me ;  but  now  I  am  quite  satisfied,  and  wish  to 
 have  no  more  !'  Accordingly,  she  stayed  bearing."  {Aben  Ezra.)  "  At  the  birth 
 of  each  of  her  tliree  former  sons,  Leah  could  understand  the  designs  of  providence, 
 and  the  special  purpose  for  which  they  respectively  had  been  granted  to  her.  And 
 it  was  her  recognition  of  such  purpose,  that  she  expressed  in  the  names  she 
 conferred  on  her  sons.  But  when  her  fourth  son  was  born,  as  she  could  not 
 discover  any  special  cause  Avhy  he  had  been  bestowed  on  her,  she  exclaims,  '  this 
 time  I  praise  God,  who  of  his  free  grace  has  granted  me  this  blessing.'  There  is, 
 liowevcr,  another  opinion  :  that  Leah,  having  now  obtained  the  place  due  to  her 
 in  her  husband's  affection,  gave  way  to  the  impatience  caused  by  the  pains  of  child- 
 birth, and  the  trouble  of  rearing  infants  born  in  such  quick  succession ;  and  when 
 she  was  delivered  of  her  fourth  son,  said,  '  this  time  I  thank  God  for  what  ho  has 
 given,  but  desire  to  have  no  more.'  And  as  this  was  ingratitude  on  her  part,  slie 
 was  punished  by  having  no  more  children,  till  she  again  had  to  pray  for  them." 
 {Abarbanel.)  miH*  Tehudah,  signifying  the  praised.  Cuhen  calls  attention  to 
 the  fact,  that  a  similar  name  with  a  feminine  termination  is  found  in  the  preceding 
 part  of  the  narrative.  (See  supra  x^vi.  34.)  But  R'Obadaiah  Sphorno  had 
 already  met  this  objection,  by  observing  that  it  was  probable  Leah  chose  such  of 
 the  names  then  known  and  in  use,  as  bore  the  greatest  analogy  with  the  sentiments 
 she  uttered  at  the  time  she  conferred  them  on  her  children.  ICyjTI  she  then  ceased, 
 literally,  she  stayed  or  stood  still,  "  construed  with  }0  to  cease  from  any  thing." 
 (Gesenii/s.) 
 
 Ch.  XXX.  L  nnnXS  ?n"l  XJpni  Rachel  envied  her  sister.  As  Jacob  had 
 now  been  married  between  three  and  four  years,  and  Leah  had  ceased  to  have 
 more  children;  Kachel,  envious  of  the  joys  of  maternity  in  the  full  possession 
 of  which  she  saw  her  sister  blessed,  and  impelled  by  despair ;  upbraids  her  husband, 
 
 VOL.     I.  2    T 
 
ni^n*  i2D2s^  n.^np  p-W  nin^-nt^  mi^^  bj;isn  n^w^^ni 
 
 AT         :          V.    :  ^T    :)iT      Ij-  '^  t       :  v  iv  *>-  -   - 
 
 ,-         AT       -!  1-        >•••    T       v)-   :  -        I    *-v-.  t:it         «        1-         ••     T  vj" - 
 
 patiently  have  submitted  to  his  ill  temper,  felt  herself  truly  miserable  under  his 
 scorn  and  contempt.  Therefore,  when  her  first  son  was  born  to  her,  she  exclaimed, 
 '  the  Lord  hath  looked  upon  my  affliction.'  He  has  seen  the  ill-treatment  I  expe- 
 rience from  my  husband,  and  has  granted  me  a  son  to  raise  me  in  his  esteem.  Since 
 now  that  I,  and  I  only,  have  accomplished  the  sacred  purpose  for  which  marriage 
 has  been  instituted,  7ny  husband  must  love  me,  the  mother  of  his  first  born." 
 (^Abarbanel.') 
 
 33.  "1D"I  "T\  yOB'  '•a  Because  the  Lord  has  heard  that  I  was  hated,  he  has 
 given  me  this  soti  also.  "  It  appears  that  although  Jacob  after  the  birth  of  her 
 first  son,  no  longer  treated  her  with  contempt,  nor  altogether  neglected  her  as 
 he  had  done  before,  still  his  manner  of  addressing  her  continued  harsh  and  unkind. 
 Therefore,  on  the  birth  of  her  second  son  she  exclaimed,  the  Lord  has  heard  that 
 I  am  hated.  '  He  has  heard,  and  had  regard  to  the  hatred  my  husband  still 
 displays,  whenever  he  speaks  to  me.  And  as  the  birth  of  my  first  son  gained  for 
 me  greater  attention,  he  also  gave  me  this  second,  who  will  free  me  from  harsh  and 
 angry  words.' "  {Abarbanel.)  JIVDEJ'  Simeon,  name  signifying  a  hearing,  and 
 consequently  a  perfect  paranomasia  with  the  sentiment  she  utters. 
 
 34.  vX  ''li^'^a  m?''  Dysn  nny  This  time  will  my  husband  become  attached  to 
 me.  "  Though  Jacob  after  the  birth  of  his  second  son  by  Leah,  no  longer  evinced 
 his  dislike  towards  her  either  by  word  or  deed,  he  still  did  not  love  her ;  his 
 aversion  was  not  yet  rooted  out  of  his  heart,  so  as  to  make  room  for  love,  and  it 
 required  some  strong  impulse  to  create  that  sentiment  in  his  breast.  Therefore, 
 when  her  third  son  was  born,  she  exclaims,  this  time  my  husband  will  become 
 attached  to  me;  'now  that  his  dislike  of  me  is  in  a  great  measure  overcome, 
 he  will  become  attached  to  me,  as  a  husband  ought  to  be  to  his  wife,  since  1  have 
 born  him  three  sons.  This  motive  is  sufficiently  strong  to  induce  him  to  love 
 me.  For  his  grand  father  Abraham,  by  two  wives,  had  only  two  sons ;  his  father 
 Isaac,  by  Eebecca,  had  likewise  only  two  sons;  whereas  I,  having  born  him  three 
 sons,  have  blessed  him  beyond  his  expectations,  so  that  I  am  now  entitled  to  his 
 attachment.'  Therefore,  she  on  this  occasion  mentions  the  number  of  her  sons, 
 which  she  had  not  done  at  the  former  births,  to  imply  that  it  is  the  birth  of  three 
 sons,  not  that  of  the  last  alone,  which  will  induce  her  husband  to  become  attached 
 to  her."     {Abarbanel.)    1?D£i^  Xip  p  hv  therefore   his  name  was  called.     At  the 
 
184  GENESIS    XXX. 
 
 children,  Eachcl  envied  her  sister;  and  said  unto  Yaacob,  Gel 
 me  children!  if  not — I  die. 
 
 2.  Yaacob's  anger  was  kindled  against  Rachel;  and  he  said, 
 Am  I  instead  of  God,  who  hath  with-held  from  thee  the  fruit 
 of  the  womb  ? 
 
 3.  Then  she  said.  Behold  my  bondwoman  Bilhah : — come  unto 
 her  and  she  shall  bear  upon  my  knees,  that  I  also  may  obtain 
 children  by  her  means. 
 
 4.  She  gave  him  Bilhah  her  bondwoman  to  Avife :  and  Yaacob 
 came  unto  her. 
 
 5.  Bilhah  conceived,  and  bore  Yaacob  a  son. 
 
 pointed  language  to  Rachel  in  order  to  humble  her,  and  cause  her  to  feel  the  impro- 
 priety of  her  conduct  in  murmuring  against  the  decrees  of  providence. 
 
 3.  *D"13  ?y  l7ni  S/ie  shall  bear  on  my  knees,  i.  c.,  when  she  bears,  her  children 
 shall  be  nursed  on  my  lap,  as  I  adopt  them  for  my  own.  Onkelos  renders  X3K1 
 ^2TX  and  I  will  rear  them.  So  also  Mendelssohn.  Die  ich  auf  meinen  Schooszo 
 erziehe,  which  I  rear  on  my  lap.  Later  versions,  however,  prefer  giving  the  strict 
 letter  of  the  text.  A  similar  expression  is  used  of  Joseph's  great  grand-children, 
 (infra  1.  23)  '131  n33N1  thus  may  I  also  have  children .  (Compare  supra  xvi.  2.  and 
 note.)  The  children  of  concubines  were  considered  as  those  of  the  legitimate  wife, 
 who  enjoyed  all  the  rights  of  maternity,  to  the  exclusion  of  the  real  mother.  Such 
 is  still  the  custom  of  the  east.  D3  also.  According  to  Rashi,  this  refers  to  Sarah, 
 but  Diibfio  considers  it  as  more  propably  referring  to  Leah. 
 
 4.  "ISI  1?  |nni  She  c/ave  hiyn  Bilhah  her  bondwoman  to  w-i/e.  The  whole  of  this 
 narrative  bears  a  striking  resemblance  to  that  of  Abraham  andHagar.  The  same 
 motives  actuated  both  Sarah  and  Rachel :  and  in  each  instance  the  proposal  ema- 
 nated from  the  wife,  and  was  carried  out  by  her,  the  husband  passively  complying 
 with  her  directions.  It  is  also  remarkable,  that  in  both  instances,  the  bond-woman 
 w^as  the  exclusive  property  of  the  wife.     (Compare  supra  xvi.  1,  and  note.) 
 
 5.  p  2\>]}''b  l^ni  And  bore  Yaacob  a  son.  According  to  Nachmanides,  these 
 words  indicate  that  Jacob  acknowledged  these  children  as  his  legitimate  oflspring. 
 According  to  Sphorno,  both  Rachel  and  Leah  manumitted  their  bond-women,  when 
 they  introduced  them  to  Jacob,  and  did  not  reserve  to  themselves  any  right  of  pro- 
 perty in  them,  as  Sarah  had  reserved  to  herself  in  Hagar.  (See  supra  xvi.  6,  note.) 
 Consequently,  the  children  of  these  freed-women  were  free-born,  and  as  such,  en- 
 titled to  rank  with  Jacob's  other  sons,  as  his  legitimate  heirs.  Accordingly,  as  each 
 child  is  born,  it  is  called,  not  nONH  \2  son  of  the  bond-woman,  (sup.  xxi.  10.)  but 
 3pyv  ]2  S071  of  Yaiicob,  to  shew  that  it  was  frceborn,  and  not  subject  to  the  law, 
 which  enacts  that  the  children  of  a  bond-woman  shall  belong  to  her  owner.  (Exod. 
 xxi.  4.)  S.  Dubno,  (apud  Mendelssohn  in  loco,)  however,  maintains,  that  this  law, 
 which  was  enacted  centuries  after  the  birth  of  Jacob's  children,  could  not  influence 
 their  condition,  and  that  there  is  no  proof  of  the  existence  of  any  such  enactment  in 
 the  days  of  tiie  patriarchs ;  who,  on  the  contrary,  appear  to  have  possessed  the  legal 
 
h  n^tj^x^n  nap 
 
 :  t^5-n$  ^^^  y;5?"-i^x  ^:?:x  b^^i'7^f  nnnn  n9^^*l  hpy^ 
 
 as  if  it  were  in  his  power  to  render  her  happy,  but  that  he  refused  to  do  so.  The 
 situation  in  wliich  Jacob  was  placed  between  the  two  sisters,  resembled  that 
 of  Elkanah,  (see  1st  Sam.  i.  2.)  with  the  only  difference,  that  the  meek  and 
 patient  temper  of  Hanah  finds  relief  in  tears,  and  finally,  in  prayers ;  Avhile  the 
 more  ardent  disposition  of  Rachel  vents  itself  in  upbraiding  her  husband.  Both 
 Rachel  and  Hanah  were  best  beloved  by  their  husbands ;  but  the  latter  had  to 
 endure  the  taunts  and  scorn  of  her  prolific  rival,  whereas,  no  mention  is  made 
 in  the  text  that  Leah  exulted  over  her  sister.  Still  there  are  indications 
 (compare  infra  verses  8.  and  15.)  that  the  harmony  between  them  cannot  have 
 been  very  perfect.  D*31  v  HSn  ffet  me  children.  "  Do  for  me,  what  thy  father 
 did  for  thy  mother ;  he  prayed  for  her  till  she  had  children."  (Rashi.)  ^3JX  nnD 
 /  die  nnD  with  the  accent  y  vD  barit07ie,  is  the  participle  present;  whereas, 
 the  same  word  with  the  accent  ?''y7D  oxitone,  signifies  the  preter.  (Compare 
 infra  xlviii.  7.  ?m  vV  nDJO)  Nachmanides  is  of  opinion  with  most  other  com- 
 mentators, that  Rachel's  demand  of  her  husband  was  that  he  should  pray  for  her 
 as  his  father  had  done  for  his  mother,  and  that  he  did  so.  But  that  with  the 
 petulance  natural  to  an  over  indulged  woman,  she  expected  he  would  neglect  every 
 thing  else,  and  fasting  and  in  sackcloth,  he  would  sit  down  on  the  ground  and 
 supplicate  for  her :  And  in  order  to  urge  him  the  more  strongly,  she  adds  the 
 threat  so  often  held  out  to  uxorious  husbands,  /  die,  grief  and  despair  will  drive 
 me  to  kill  myself. 
 
 2.  ?m3  Ipy*  fjX  "irT""!  YaUcob's  anger  was  kindled  against  Rachel.  According 
 to  some,  it  is  probable  that  she  taunted  him  with  the  inefficacy  of  his  prayers  in  her 
 behalf,  as  compared  with  those  of  his  father  Isaac,  who  had  succeeded  in  obtaining 
 children  for  Rebecca.  Others,  however,  assume  that  it  was  the  unreasonable 
 nature  of  the  request,  coupled  with  the  threat,  which  was  a  perfect  flying  in  the 
 face  of  providence,  that  caused  Jacob's  anger.  ^3JX  DTlVx  nnnn  am  linstead 
 of  God,  literally,  am  I  under  God.  Onkelos  renders.  Dip  \)2  N^H  S''yn  flX  '':i^'Or\ 
 l^ysn  "H  is  it  of  me  thou  prayesf?  is  it  not  before  the  Lord  thou  shouldest  pray. 
 But  Aben  Ezra  and  Rashi  explain  it  by  am  I  iyi  his  stead.  Nachmanides  and 
 Abarbanel  consider  it  as  a  reproach  addressed  to  Rachel,  for  that  she  herself  had 
 not  prayed  to  the  Lord  to  grant  her  children.  "^DO  y3?D  "lt^'X  Who  hath  withheld 
 from  thee.  "  Thou  sayest  1  should  do  as  my  father  did,  but  I  am  not  in  the  same 
 situation  as  my  father.  He  had  no  children,  whereas  I  have  four.  It  is,  therefore, 
 not  from  me,  but  from  thee,  that  the  Lord  hath  withheld  ofTspring."  {Rashi.) 
 Nachmanides  a)id  Abarbanel  are  both  of  opinion,  that  Jacob  used  this  strong  and 
 
185  GENESIS    XXX. 
 
 6.  Racliel  said,  God  hath  done  me  justice,  ho  hath  also  heard 
 my  voice,  and  hath  given  me  a  son:  therefore  called  she  his 
 name  Dan. 
 
 7.  Bilhah  Rachel's  bondAvoman  conceived  again,  and  hare 
 Yaacob  a  second  son. 
 
 8.  Rachel  said.  In  godly  emulation  I  have  wrestled  with  my 
 sister,  and  I  have  prevailed :  and  she  called  his  name  Naphtali. 
 
 9.  When  Leah  saw  that  she  had  ceased  bearing,  she  took 
 Zilpah  her  bondwoman,  and  gave  her  Yaacob  to  wife. 
 
 10.  Zilpah  Leah's  bondwoman  bare  Yaacob  a  son. 
 
 11.  Leah  said,  good  luck  comcth:  and  she  called  his  name 
 Gad. 
 
 have  no  need  to  intrigue  for  that  which  she  already  possessed,  her  husband's  love. 
 Some  consider  it  to  mean  ivrestling  in  prayer.  Me7idelssohn,  however,  renders  it 
 "  Wclt-cifer  Gottes  habe  ich  mit  meiner  Schwester  gewett-eifert."  Emulation  of 
 God,  I  have  emulated  my  sister;  in  accordance  with  Aben  Ezra,  who  considers  the 
 struggle  or  emulation  to  have  been,  "  that  Rachel  herself  introduced  a  new  rival  to 
 the  aft'oction  of  her  husband  ;"  and  as  it  was  only  the  blessing  of  providence  that 
 could  give  effect  to  the  painful  step  she  had  taken,  she  calls  it  a  Godly  emulation. 
 The  authorized  English  version  here  renders  DTlPX  great,  and  has  great ^'restUngs  : 
 such  is  also  the  view  of -S*.  Dicbno,  in  the  "11X1.  Onkelos  has  the  Lord  has  accepted 
 my  prayers,  when  I  did  ardently  supplicate  that  I  might  have  a  child  like  my  sister. 
 vnS3  Naphtali,  i.  e.,  my  lorestled  for,  also  a  paranomasia  \vith  the  sentiment  she 
 uttered. 
 
 9.  ■"131  nX?  Xim  When  Leah  saw  that  she  had  ceased  bearing.  Many  are  the 
 conjectures  of  ancient  commentators  respecting  the  motive  which  could  have  induced 
 Leah,  who  already  had  four  children,  to  imitate  her  childless  sister,  in  giving  her  bond- 
 woman to  her  husband.  But  it  appears  probable,  that  Rachel,  in  her  exultation, 
 taunted  her  sister  with  her  superior  affection  for  Jacob,  whose  entire  society  she 
 now  engrossed.  And  that  Leah,  in  order  to  convince  her  husband  that  her  affection 
 for  him  equalled  Rachel's,  resolved  on  affording  him  the  same  proof  as  her  sister. 
 
 ]  ] .  *7Jn  Good  luck  Cometh.  According  to  the  Masora  this  word  is  a  contraction 
 of  the  two  words  1J  N3.  So  also  Onkelos,  IJ  SnX.  But  the  Septuagint  renders 
 ci^  Ti'Xy]  ^^  if  the  3  were  the  particle,  like  in  the  subsequent  nji'Xn  All  other  com- 
 mentators or  translators,  however,  abide  by  the  direction  of  the  Masora.  13  good  luck. 
 According  to  some,  this  word  denotes  a  trooj),  (compare  infra  xlix.  19.  lilU^  HHJ  *13) 
 and  they  render  it  accordingly.  But  the  most  approved  and  general  opinion  is,  that 
 "IJ  denotes  good  luck,  supposed  to  be  conferred  by  the  influence  of  the  planet  pTlf 
 Jupiter.  According  to  Aben  Ezra,  Hi  in  Arabic,  denotes  good  luck,  (See  Gesenius, 
 ad  lit.)  and  is  the  name  given  to  the  idol  Jupiter.  (Comp.  Isa.  Ixv.  11.  D^DiyH 
 ]r\?^  13?)  Such  is  also  the  opinion  of  Rashi,  Rashbam,  and  R'David  Kimchi, 
 (in  Sharashim.)  The  Septuagint  render  it  Tv-^^rf  and  the  Vulgate  fortuna,  as  do 
 likewise  Mendelssohn,  and  all  modern  Jewish  translators. 
 
i.    T    :  -  >.  :  /t|  :    •  -         ■   :    f>  r        -         v        -:         ^^  •  :    i"  :    •  i-       v:       ••  ;   - 
 
 nn^*  rnni  nnns^  nisSi-nK  npni  nn'ptj  nn^^  ^5  hkS  N*^ni  9 
 
 np  nj  Ki 
 
 power  to  regulate  tlie  condition  of  their  offspring  according  to  their  own  Avill.  That 
 this  power  was  exercised  by  Abraham,  both  in  the, case  of  Ishmael,  and  of  the  sons 
 of  Keturah,  on  whom  he  bestowed  gifts,  whereas,  he  constituted  Isaac  his  sole  legiti- 
 mate heir.  That  the  same  power  was  exercised  by  Jacob,  when  he  transferred  the 
 privileges  of  primogeniture  from  Reuben  to  Joseph  :  and  that  it  was  probably  to 
 prevent  the  possible  abuse  of  this  power,  that  the  law  defined  the  rights  of  children, 
 and  restricted  the  authority  of  the  father,  who,  till  then,  regulated  the  rank  and  con- 
 dition of  his  children,  according  to  his  own  free  Mill. 
 
 6.  "121  D\"I?J<  ""JJI  God  hath  done  me  justice,  but  he  has  also  heard  my  voice. 
 "  God  has  done  me  justice  for  my  sins,  and  withheld  me  personally  from  giving 
 birth  to  a  child :  nevertheless,  he  has  heard  my  voice,  and  mercifully  granted  me 
 a  part  of  my  supplication."  (Abarbanel.)  Such  is  also  the  opinion  of  the  Medrash 
 Rabbah,  and  of  Rashi :  but  Philippson,  referring  to  Psalm  liv.  .3. 112^1  DTlpS 
 '•jnn  iminjni  ^aytfin  where  •-Jinn  forming  the  parallelism  of '•iVD'in  help  me, 
 must  be  rendered  as  judging  in  favor  of,  ("  O  God  help  me  by  thy  name,  and  by 
 thy  might  judge  for  me,")  proposes  to  render  our  text,  God  has  decided  for  me,  or  m 
 my  favor.  This  opinion  has  been  adopted  by  other  biblical  critics,  although  in 
 this  sense,  the  word  D31  but  also  or  a7id  also  in  the  text,  would  appear  superfluous. 
 We  have  adopted  a  rendering,  which,  like  the  text  itself,  may  be  reconciled  to 
 cither  opinion.  IDtt*  nXlp  She  called  his  name.  In  bestowing  a  name  on  the 
 child,  Rachel  exercised  the  first  right  of  maternity  and  property,  and  thereby  pro- 
 claimed the  child  as  her  own.     (Compare  supra  xxvi.  18,  21,  and  notes.) 
 
 8.  D\"1?X  viriD3  In  Godly  emulatio7i  I  have  wrestled,  literally,  Godly  wrestlings 
 I  have  wrestled.  The  root  of  vIDDJ  is  ?nQ  to  wrestle,  from  the  interlacing  of  the 
 arms,  and  the  writhing  of  the  bodies  of  the  wrestlers.  For  in  its  primary  significa- 
 tion ?nS  denotes  to  iui7id  or  to  twist :  hence  most  of  its  derivations  bear  the  mean- 
 ing to  be  twisted,  ox  perverted,  false,  deceitful.  (Compare  Dent,  xxxii.  5.  Cpy  IH 
 ^npriQI  false  and  perverse  generation.  Prov.  viii.  8.  Avhere  K'pyi  ?n23  pe^-verse 
 and  deceitful,  are  mentioned  as  the  reverse  of  pT\*  ri^r^^eoz/s.  Supra  xxxviii.  25. 
 pTlQ  a  twisted  cord,  et.  al.  pass.)  Accordingly,  Philippson  contends  that  the 
 D  vinQ3  spoken  of  in  our  text,  means  intrigues,  the  domestic  cabals  in  which  the 
 sisters  were  engaged  against  each  other,  to  gain  the  supremacy  in  their  husband's 
 good  opinion — and  which  were  rendered  excusable  through  the  pious  motive  that 
 dictated  them.     Tuch,  however,  justly  rejects  this  interpretation,  since  Rachel  could 
 
186  GENESIS   XXX. 
 
 12.  Zilpah  Leah's  bondwoman  bare  Yaacob  a  second  son. 
 13  Leah  said,  Happy  am  I,  for  women  will  call  me  blessed : 
 and  she  called  his  name  Asher. 
 
 14.  Reuben  went  in  the  days  of  wheat  harvest,  and  found 
 mandrakes  in  the  field,  and  brought  them  unto  his  mother  Leah. 
 Then  Hachel  said  to  Leah,  Give  mc,  I  pray  thee,  of  thy  son's 
 mandrakes. 
 
 15.  She  said  unto  her.  Is  it  too  little  that  thou  hast  taken  my 
 husband  ?  that  thou  wouldest  also  take  meat/  my  son's  mandrakes  ? 
 Rachel  said.  Therefore  he  shall  lie  with  thee  to  night  for  thy  son's 
 mandrakes. 
 
 16.  When  Yaacob  came  out  of  the  field  in  the  evening,  Leah 
 went  out  to  meet  him,  and  said,  Thou  must  come  to  me,  for 
 indeed  I  have  hired  thee  with  my  son's  mandrakes.  And  he  lay 
 with  her  that  night. 
 
 17.  God  hearkened  unto  Leah,  she  conceived,  and  bare  Yaacob 
 the  fifth  son. 
 
 husband  for  one  night.  According  to  Abarbanel,  however,  Jacob,  who  was  most 
 anxious  to  have  children  by  Rachel,  estranged  himself  from  Leah  when  she  ceased 
 to  bear,  and  made  the  abode  of  Rachel  his  general  home.  "1D1  nnp7l  that  thou 
 wouldst  also  take  my  son's  maiidrakes,  expressive  of  her  surprise  and  indignation 
 at  Rachel's  arrogance.  |3?  therefore.  "  In  consideration  of  thy  giving  me 
 some  of  thy  son's  mandrakes,  and  as  an  equivalent  for  thy  gift."  (^Aben  Ezra.) 
 nnn  /or,  or  instead  of,  (compare  supra  verse  2.)  Leah  has  ceased  to  bear. 
 Rachel  is  barren.  Both  sisters  are  equally  desirous  of  having  children.  Leah 
 happens  to  come  into  possession  of  a  stimulant,  in  the  supposed  efficacy  of  which 
 both  sisters  place  equal  faith ;  and  so  anxious  is  Rachel  to  avail  herself  of  its  powers, 
 that  she  barters  the  company  of  her  husband  for  a  portion  of  her  sister's  mandrakes, 
 and  even  yields  to  her  the  first  opportunity  of  testing  their  efficacy. 
 
 16.  inX")p?  \\\s7  XVni  Leah  went  out  to  tneet  him.  According  to  Abarbanel 
 each  of  .Jacob's  wives  occupied  separate  apartments ;  and  wherever  Jacob  passed  the 
 night,  he  also  took  his  evening  meal.  Therefore  Leah  went  forth  to  inform  him  that 
 she  had  prepared  for  his  reception.  But  according  to  Rashbam,  as  Jacob's  general 
 abode  was  in  Rachel's  apartment,  from  whence  it  would  not  have  been  becoming 
 for  Leah  to  call  him  away,  she  goes  out  to  meet  him,  and  to  conduct  him  to  her  own 
 abode.  XlSn  Thou  must  come.  The  Samaritan  adds  n7*7n  <o  wi^r^f.  Nlilf^ai,  the 
 Samaritan  has  Sinn  the  Sept.  t?)i/  vvktu  ex^^iprfv  that  same  night. 
 
 17.  HN?  7X  DTIPK  li^iy)  God  hearkened  unto  Leah.  The  birth  of  her  son  was 
 owing  to  the  free  grace  of  God,  wlio  heard  her  prayers,  not  to  any  power  or  efficacy 
 inherent  in  the  mandragora. 
 
V    T      I   :        I      •      :  -    :  j    t  ■:  r       i-    ••  v  "  t|  .   •  t  •• 
 
 13.  ''"iJJ'i^l  To  wy  felicity,  i.  e.  this  child  is  born  to  make  me  happy.  Onkelos 
 renders  v  niH  NPIDJi'in  it  will  he  praise  to  me.  The  Septuagint  render  fia'yapia 
 €710  /  am  happy.  So  likewise  the  English  authorized  version.  IK^N  Asher,  i.  e. 
 EwTVYoy,  Felix,  Prosper,  a  name  also  found  in  modern  languages. 
 
 14.  D^tSn  T'Vp  ''CI  TAe  days  of  the  wheat  harvest  begin  in  Palestine  about  the 
 end  of  Nisan  (April),  and  continue  until  after  the  Feast  of  Weeks,  so  that  it  comprises 
 the  whole  month  of  May.  D''NTn  Mandrakes.  For  the  many  conflicting  opinions 
 respecting  the  meaning  of  this  word,  which  occurs  but  once  more  in  sacred  Scrip- 
 ture, [Canticles  vii.  14.]  see  note  (e)  at  the  end  of  the  section.  The  preponderance 
 of  authority  seems,  however,  to  be  in  favor  of  the  Mandrake,  {Atropa  Mandragora 
 Linn.)  a  herb,  the  root  of  which  is  a  large  dark-coloured  fleshy  mass,  often  divided 
 into  two  or  three  forks,  with  white  and  reddish  flowers,  and  reddish  fruit  of 
 the  size  of  small  apples.  This  fruit  ripens  from  May  to  July,  and  is  thought  in 
 the  east,  even  at  the  present  day,  to  help  conception.  131  '•?  i<3  *3n  Give  me,  I 
 pray  thee,  of  thy  son's  mandrakes.  In  her  extreme  anxiety  to  have  children,  it 
 was  natural,  and  perfectly  in  character  that  Rachel  should  wish  to  avail  herself  of 
 so  efiicacious  an  auxiliary  as  the  mandrake  was,  and  is,  supposed  to  be.  Tuch  is  of 
 opinion  that  this  narrative  is  introduced  for  the  purpose  of  shewing  the  natural 
 means  by  which  Rachel  obtained,  and  Leah  recovered,  her  fecundity.  But  Rashbam 
 justly  observes  that  it  was  not  owing  to  the  stimulating  potency  of  this  plant,  but  to 
 the  mercy  of  providence,  that  Rachel  was  blessed  with  offspring;  since  it  was  not 
 till  long  after  she  had  obtained  and  used  the  plant,  that  God  remembered  Rachel, 
 S^c.  (Infra  verse  22.)  And  of  Leah,  likewise,  it  is  said  God  hearkened  unto  Leah; 
 so  that  the  words  of  holy  writ  in  no  way  countenance  the  efficacy  which  superstition 
 has  assigned  to  the  D''NTn 
 
 15.  ^EJ^^b?  nX  innp  tSyon  is  Utoo  Uttle  that  thou  takest  my  husband.  From 
 these  words,  and  also  from  Rachel's  exclamation,  "Tl^D*  1  have  prevailed,  (supra 
 verse  8.)  it  appears  that  Rachel,  after  the  two  sons  of  her  hand-maid  were  born,  held 
 the  principal  rank  in  the  household ;  which  supposition  is  still  further  confirmed  by 
 the  fact,  that  it  was  by  her  permission  only  Leah  could  obtain  the  company  of  her 
 
187  GENESIS    XXX. 
 
 18.  Leah  said,  God  hath  given  me  my  reward,  that  I  gave  my 
 bondwoman  to  my  husband  :  and  she  called  his  name  Yissachar. 
 
 19.  Leah  conceived  again,  and  bare  Yaacob  the  sixth  son. 
 
 20.  Leah  said,  God  hath  endued  me  toith  a  good  dowry; 
 now  my  husband  will  dwell  with  me,  because  I  have  borne  him  six 
 sons :  and  she  called  his  name  Zebulun. 
 
 21.  Afterwards  she  bore  a  daughter,  and  called  her  name 
 Dinah. 
 
 22.  God  remembered  Rachel;  God  hearkened  to  her,  and 
 opened  her  womb. 
 
 23.  She  conceived  and  bare  a  son ;  and  said,  God  hath  taken 
 away  my  disgrace. 
 
 24.  She  called  his  name  Yoseph ;  and  said.  The  Lord  will  grant 
 me  another  son. 
 
 22.  "pni  nt?  DTl'pX  "iDfl  God  remembered  Rachel.  Compare  1st  Samuel  i.  19. 
 The  eventual  birth  of  a  son  by  a  woman  who  has  long  been  childless,  is,  in  the  sacred 
 Scriptures,  considered  as  an  especial  boon  of  the  divine  mercy  :  and  generally  these 
 sons,  so  long  hoped  and  prayed  for,  and  at  last  obtained,  are  destined  to  carry  out 
 some  particular  design  of  providence,  as  were  Isaac,  Joseph,  Samson,  and  Samuel. 
 
 23.  TlB'in  nX  dTl^N  P)Di<  God  has  taken  away  my  disgrace.  flDN  Onkelos, 
 Ji*3!3  to  collect  or  conceal,  a  rendering  which  Nackmanides  prefers,  and  which  Rashi 
 adopts,  saying  HXin  H?^  D"lpD2  HD^JDn  he  has  placed  it  where  it  cannot  be 
 seen.  But  Aben  Ezra  considers  P]DX  as  synonymous  with  DID  to  cut  off  or 
 do  away,  and  Kimchi  (in  Sharashim  ad  literam,;  assigns  three  different  meanings  to 
 the  root  f]DX,  one  of  which  is  to  remove  or  do  away.  This  rendering,  which  Rash- 
 bam  also  mentions,  has  been  adopted  by  all  modern  translators.  TlSin  my  disgrace. 
 As  a  numerous  family  of  sons  is  considered  the  greatest  blessing  and  honor  to  the 
 mother,  so  the  want  of  children  throughout  tlie  East  is  looked  upon  as  the  greatest 
 curse  and  disgrace  to  a  woman.  Her  hold  on  the  affections  of  her  husband,  and  on 
 her  standing  as  his  wife,  is  very  feeble ;  and  the  phrase  DOm  DX  "IJD  "HI  which  is 
 so  frequently  found  in  Scriptures,  shews,  that  to  be  without  children  was  looked 
 upon  as  an  evil,  inflicted  directly  by  the  deity.  Therefore  the  word  mpj?  barren  is 
 never  used  by  the  prophets,  except  as  a  term  of  reproach. 
 
 24.  inX  \1  V  "n  F|D1*  The  Lord  will  grant  me  another  son.  Although  the  first 
 impression  on  her  mind  was  joy  at  seeing  llie  disgrace  of  her  ban-enness  removed, 
 yet  that  feeling  soon  yields  to  the  anxious  wish  to  have  another  son,  so  that  the 
 number  of  her  children  might  at  least  equal  that  of  her  hand-maid  Bilhah.  Accord- 
 ingly the  name  she  bestows  on  her  first-born  f]DV  Joseph,  though  in  some  degree 
 it  preserves  the  allusion  to  the  first  feelings  of  her  heart,  (FlDV  like  SjDX*  2nd  Sam. 
 vi.  1.  he  takes  away,)  forms  a  still  more  perfect  paranomasia  with  her  wish  and  prayer 
 for  the  addition  of  another  son. 
 
 VOL.    I.  2    u 
 
nij;  nnpi  19    :  n^w^  19^  ^'i^n)  Y^h  'WW  '^P^"""'^^ 
 
 --n.Ni  xni-prii  d\:)i  nf  ^  1^  '^l!?'"'?  '"^''^*  'i^?r  '^^'^'^  ^*i^  ^?X 
 n3T*i  22  :  n^n  rT2:^^^-n^<  ^<"lpn1  ns  mS^  nn^i  21   ♦  rh^i]  1^^ 
 
 >  :  ■  -  IT       •        \.T    :  V  ;t\:    ■  -         f,-  t :jt         «.-    -  :  I     i     •.  :         >•    : 
 
 -  >.-  -  it    :     -  V  >.-:•-  •        v:      t     v    ••     ^  ^-  :    •  -        a"    t  v  «,•       v: 
 
 i>    :  V  it|:    •   -  I-    t     :  v  v  ».•        v;         \j-   t  v  -    I  a"  v  j"  - 
 
 18.  "il^^  DTlpK  jnj  God  Aas  £^u'e?i  7ne  my  reivard.  According  to  Rashbam, 
 and  the  literal  sense,  Leah  here  alludes  to  the  "^!DE^'  hire  she  had  paid  for  the 
 society  of  her  husband,  (compare  supra  verse  16,  T'mSJi'  "ISti'  ''3)  and  also  to 
 the  'l^K'  reward  which  God  grants  her  for  having  given  her  bondwoman  to  her  hus- 
 band. But  according  to  S.  Dubno,  ("I1S2  in  loco,)  Leah  only  alludes  to  the  last 
 mentioned  reward,  such  being  the  only  reason  she  assigns  for  the  name  she  confers 
 on  her  son.  I^Ci'Ei'*  Yissachar,  composed  of  the  two  words  IDC'  KK'^  he  grants 
 reward,  or,  according  to  others,  'ISB'  K'*  there  is  a  reward.  According  to  the 
 Masora,  the  second  EJ*  has  neither  vowel  nor  shin  point,  and  is  never  pronounced. 
 
 20.  ^JinT  Has  endued  me.  "Root  13T  to  present,  or  e?2£??/e  with  a  gift.  The 
 Arabic  HDT  has  the  same  meaning.  This  root  is  not  found  again  in  the  sacred 
 Scriptures."  (Aben  Ezra,  Geseniiis.')  According  to  Frank,  13t  is  identical  with 
 123 V  to  reach  or  hold  out,  (Ruth.  ii.  14.)  the  letters  T  and  V  being  both  dentals, 
 and  1  and  12  Unguals,  and  may,  therefore,  according  to  the  idiom  of  the  Hebrew 
 language,  respectively  be  used  instead  of  each  other.  *nN  me,  repetition  of  the  pro- 
 noun by  way  of  emphasis,  literally,  God  has  eiidued  me,  even  me.  ^5)'.  verbal  from 
 ^^yi  gift,  present,  dowry.  ''y?'2V  will  dwell  with  me,  root  7'2]  to  dtvell,  inhabit, 
 liashi  explains  it  by  the  French  Avord  "hcrbergei',"  to  harbour.  Leah's  meaning  is, 
 "  now  that  I  have  born  six  sons,  my  rank  and  supremacy  in  the  house  is  decided, 
 for  now  my  husband  will  take  up  his  constant  abode  with  me."  |1?3T  Zebulun. 
 Although  Leah  was  at  first  struck  with  the  goodness  of  the  gift  bestowed  on  her  in 
 becoming  the  mother  of  six  sons ;  yet,  the  second  idea,  the  important  fact  that  Iter 
 husband  will  now  dwell  with  her,  seems  to  have  made  the  strongest  impression  on 
 her  mind,  since  she  perpetuates  that  only  in  the  name  of  her  son.  Though  it  is 
 possible  that  as  the  letters  T  and  ^  are  both  Unguals,  which  may  be  used  one  for 
 another,  both  ^3t  and  ?2T  were  present  to  her  mind  in  the  name  of  p?3T. 
 
 21.  ni  m?""  "inXI  Afterwards  she  bore  a  daughter.  The  simple  and  unosten- 
 tatious manner  in  which  this  birth  is  announced,  as  compared  with  that  of  the  sons, 
 affords  a  striking  proof  of  the  relative  estimation  in  which  sons  and  daughters  are 
 held  in  an  Oriental  family.  HiH  Dinah,  the  feminine  of  p.  Aben  Ezra  mentions  an 
 opinion  that  she  was  the  twin  sister  of  Zebulun.  Other  nameless  daughters  of 
 Jacob  are  spoken  of,  (infra  xxxvii.  35,  and  xlvi.  7.)  by  which,  however,  his  daugh- 
 ters-in-law and  grand-daughters  probably  are  meant. 
 
188  GENESIS    XXX. 
 
 25.  And  when  Rachel  had  borne  Yoscph,  Yaacob  said  unto 
 Laban,  dismiss  me  that  I  may  go  vmto  my  own  place  and  to  my 
 country. 
 
 26.  Give  me  my  wives  and  my  children,  for  whom  I  have 
 served  thee,  that  I  may  go :  for  thou  knowcst  my  servitude 
 how  I  have  served  thee. 
 
 27.  Laban  said  unto  him  I  pray  thee,  if  I  have  found  favour  in 
 thy  eyes,  tcn'ry  :  I  perceive  that  the  Lord  hath  blessed  me  for 
 thy  sake. 
 
 28.  He  also  said,  name  to  me  thy  wages,  and  I  will  give  it. 
 
 29.  He  said  unto  him.  Thou  knowest  how  I  have  served  thee, 
 and  what  thy  cattle  is  become  with  me. 
 
 in  his  confusion  cannot  arrange  his  ideas  so  as  to  add  the  words  do  not  leave  me, 
 whicli  the  completing  of  the  sentence  requires.  Duhno  is  inclined  to  consider  the 
 Avords  I  perceive,  &c.,  as  an  intercalated  period,  and  to  read,  "  If  I  have  found  favor 
 in  thy  eyes,  (for  I  perceive  that  the  Lord  has  blessed  me  for  thy  sake)  name  to  me 
 thy  -wages,  &c. ;"  and  that  the  word  1DS<''1  he  also  said,  which  in  this  arrangement 
 can  find  no  room,  is  only  introduced  on  account  of  the  length  of  the  sentence.  But 
 PJiilippson  considers  this  sentence,  and  also  Jacob's  reply,  as  specimens  of  Oriental 
 politeness ;  and  compares  it  in  this  respect  to  the  conversation  between  Abi'aham 
 and  Ephron  (supra  xxiii.  11 — 16  and  notes).  Therefore,  the  extreme  humility  of 
 Laban's  address,  and  his  soliciting  favor  in  general  terms,  without  stating  what  it  is 
 he  desires.  Therefore,  also,  the  apparent  disinterestedness  of  Jacob's  reply,  thou 
 shall  not  give  me  aught,  (infra  verse  31 .)  though  directly  afterwards  he  is  ready 
 to  state  his  terms.  ''T\^T\1  I  perceive.  Some  are  of  opinion  that  this  word  means 
 divination,  and  has  reference  to  some  kind  of  oracle.  Aben  Ezra  connects  it  with 
 the  Teraphim,  which  are  spoken  of  infra  xxxi.  19,  and  which  Laban  designates  as 
 his  gods.  (Ibid  veyse  31.)  The  Septuagint  render  it  by  oiwvt^eaOai  augury  by 
 birds.  But  Nachmanides  is  of  opinion  that  the  general  meaning  of  t^PIJ  is  test  or 
 experience.  Mendelssohn,  and  all  the  modern  translators,  here  render  liTIi  Ahndung, 
 presentiment,  or  perception,  a  rendering  which  we  also  have  adopted. 
 
 28.  n3p3  Name,  from  3j53  to  bore  holes  for  the  purpose  of  marking.  Laban 
 says  to  Jacob,  rianie,  mark,  stipulate.  This  last  expression,  which  most  strictly 
 corresponds  with  the  Hebrew,  is  derived  from  the  custom  of  marking  things  with 
 the  point  of  a  reed,     (stipula.) 
 
 29.  "ISI  nyT"  nnX  Thou  knowest  how  I  have  served  thee.  As  Jacob  is  now 
 about  to  fix  the  price  of  his  future  services,  he  thinks  it  necessary  to  recall  to  the 
 mind  of  Laban  the  importance  of  his  past  labours,  so  as  to  impress  him  with  a  due 
 sense  of  their  value.  "131  iTTl  "II^N  HNI  and  what  thy  cattle  is  become  with  me. 
 "  The  number  of  thy  small  flock,  which  first  was  committed  to  my  care." — (Rashi.) 
 Thou  knowest  the  original  number  and  condition  of  thy  flocks,  and  canst  therefore 
 sec  and  judge  how  they  have  thriven  and  improved  under  my  care. 
 
\-    T  ^t:it        i)v     -:  1-  •   :i-  i-   -       \j-        v  jt      :       js-  a        •■         )v 
 
 J  ^;^>s^i  ^^ip??-':?^  nb'pj^"!  ^inW  p'?"'^^^  Hpy^p^Nji  ^pv-m 
 
 JT   -         -^  TA-    ••    :    |v  T     jI   :     1  •      ii-'V         v     -:  -t  :  v    :      j-   t  v  t   : 
 
 ipN*")  28  ^K'^on  J  -|^^^5  nin^^  ^;ip^5p.  ^nti^rij  'fiy^y.^  [n  ^nN*;^9 
 ^m  nx  nj^n^  nn«  v'f'w^^  nxDN^n  29    :  n^nxi  ^Sy  ^1^^  r^^p^ 
 
 jv    -:  >.■•      T^:    -T         jT    -  T    ••  V       J-  T  I"  V  :       v't     j)    :,t:  st|:t 
 
 25.  P)Dr  nS  ^m  m!?>  X'X3  \T'1  Atid  wheii  Rachel  had  borne  Yoseph.  The 
 fourteen  years  Jacob  had  agreed  to  serve  Laban,  expired  about  the  time  Joseph  was 
 born ;  and  as  soon  as  mother  and  child  were  sufficiently  strong  to  undertake  so 
 long  and  fatiguing  a  journey,  Jacob  asserts  his  right  and  wish  to  return  to  Canaan. 
 ^3n?C^  dismiss  me.  "  As  thou  hast  now  no  further  claim  on  my  services,  I  am 
 entitled  to  depart  whenever  I  please,  but  out  of  respect  to  thee,  my  uncle  and 
 father-in-law,  I  apply  for  thy  consent."  "131  HDVxI  that  1  may  go  unto  mine  own 
 place  and  to  my  country.  The  happy  return  to  his  native  land,  which  had  been 
 promised  to  him  at  Beth-el,  was  the  end  and  aim  of  all  Jacob's  hopes  and  wishes. 
 According  to  tradition,  Rebecca,  about  this  time,  fulfilled  the  promise  she  had  made 
 to  Jacob,  (supra  xxvii.  25.)  that  she  would  send  for  him  as  soon  as  he  could  return 
 in  safety,  (comp.  infra  xxxv.  8.  note)  which  made  him  the  more  desirous  to  return. 
 
 26.  "131  run  Give  me  my  wives  and  my  children.  According  to  Aharbanel  Jacob 
 apprehended  that  Laban  might  object  to  his  removing  with  his  wives  and  children 
 to  a  distant  land.  He,  therefore,  begins  by  asking  his  consent  for  his  departure ; 
 and  then  reminds  him,  that  by  his  servitude,  he  has  acquired  the  right  to  take  his 
 wives  whithersoever  he  pleases.  Therefore,  he  adds,  \T\2  ^nS  "TniV  lEi'N  for 
 whom  I  have  served  thee  ;  "  you  did  not  bestow  them  on  me  as  a  gift,  subject  to  such 
 stipulations  as  at  any  future  time  you  might  impose :  but  by  my  servitude,  I  have 
 discharged  any  claim  you  might  have,  so  that  they  are  now  at  my  sole  disposal. 
 |n3  for  whom,  literally  for  them,  feminine.  "  This  pronoun  refers  to  the  wives 
 only,  and  not  to  the  children."  (Aben  Ezra.)  "131  DyT*  iinX  ^3  for  thou  knowest 
 my  servitude,  how  I  have  served  thee.  According  to  Dubno,  (")1N3  in  loco)  Jacob 
 appeals  to  Laban's  knowledge  of  his  faithful  service,  as  a  proof  that  Laban  has  no 
 cause  or  right  to  detain  him,  since  he  fully  and  punctually  performed  his  part  of  the 
 contract.  But  according  to  Abarbanel,  Jacob  mentions  his  servitude  a  second 
 time,  as  a  hint  to  Laban  that  his  long  and  faithful  services,  which  have  been  pro- 
 ductive of  such  abundant  blessings,  are  entitled  to  some  recompense  beyond  that 
 mere  permission  to  depart,  which  cannot  be  denied  to  him;  and  that  he  expects 
 either  a  marriage  portion  for  his  wives,  or  a  reward  for  his  service,  so  that  he  may 
 not  depart  empty  handed. 
 
 27.  "T'J^yn  \T\  Tlt^VO  X3  DS  If  I  have  found  favor  in  thy  eyes.  Laban  ad- 
 vances no  request,  but  goes  on  to  say,  /  perceive,  &c.,  so  that  the  sentence  is  not 
 completed.  Accordingly,  Tuch  ascribes  the  omission  to  the  surprise  and  agitation 
 which  Jacob's  abrupt  and  unexpected  request  produces  on  the  mind  of  Laban,  who 
 
189  GENESIS    XXX. 
 
 30.  For  the  little  which  thou  hadst  before  me  is  7ioio  increased 
 to  a  multitude ;  the  Lord  hath  blessed  thee  since  my  coming : 
 and  now  when  shall  I  also  provide  for  my  own  house  ? 
 
 31.  He  said.  What  shall  I  give  thee?  And  Yaacob  said.  Thou 
 shalt  not  give  me  aught;  if  thou  wilt  do  this  thing  for  me,  I 
 will  again  tend  and  keep  thy  flock : 
 
 32.  I  will  pass  through  all  thy  flock  to  day,  to  remove  from 
 thence  every  speckled  and  spotted  lamb,  and  every  dark  lamb 
 among  the  sheep,  and  the  spotted  and  speckled  among  the  goats : 
 and  of  such  shall  be  my  hire. 
 
 33.  My  righteousness  shall  answer  for  me  in  time  to  come, 
 when  thou  come  over  my  hire  before  thee  :  every  one  that  is  not 
 speckled  and  spotted  amongst  the  goats,  and  dark  amongst  the 
 sheep,  that  shall  be  accounted  stolen  with  me, 
 
 Pkili2}pson  objects  that  there  is  one  instance  in  which  a  verbal  of  "1J35J*  is  so  used, 
 (1st  Sam,  xvii,  20.  "ID15^  b]!  jSVPI  JlN  K^DM  he  left  the  sheep  with  a  keeper,)  and 
 therefore  prefers  adhering  to  the  opinion  of  Duhno,  -which  is  also  that  of  the  elder 
 commentators. 
 
 32.  "IDH  to  remove.  According  to  some,  this  is  the  imperative,  and  should,  there- 
 fore, be  rendered  do  thou  remove  ;  but  according  to  others,  it  is  the  infinitive,  though 
 deficient  of  the  particle  "7  to.  This  last  is  the  opinion  of  Mendelssohn  and  Dubno. 
 np3  speckled.  Onkelos,  IIOJ  like  a  leopard  or  small  spotted.  According  to 
 Rashi,  Kimchi,  and  Ahen  Ezra,  dotted.  NvtDI  and  spotted,  Onkelos  yipT  large 
 spots.  According  to  Bensew  and  Gesenius,  party-coloured.  DIH  dark.  According 
 to  Ahen  Ezra,  Hack,  which  colour  is  called  DIP!  from  its  greater  heat.  So  like- 
 wise Gesenius.  But  Rashi  and  Nachmanides  render  it  red.  Most  of  the  sheep  in 
 the  east  are  white,  and  the  goats  black ;  sheep  of  the  last-named  colour  are  very 
 scarce,  but  some  are  found  of  a  dark  red, /?/sca<s.  T\^  ?3  every  lamb.  According  to 
 Ahen  Ezra,  this  includes  both  rams  and  ewes  :  but  this  rendering  is  strongly  ob- 
 jected to  by  others,  who  maintain  that  HC^  is  a  lamh,  and  not  a  full  grown  sheep. 
 *"l^t^*  ^^"l1  and  of  such  shall  be  my  hire.  Rashi,  Aben  Ezra,  Nachmanides, 
 Rashbam,  and  Abarbanel,  all  agree  that  this  expression  applies  to  the  future, 
 as  if  the  text  had  of  such  shall  hereafter  be  my  hire.  Aben  Ezra,  however, 
 mentions  one  opinion,  according  to  which  these  words  are  to  be  understood  in  the 
 sense  that  Jacob  will  at  once  separate  the  speckled  and  spotted  cattle,  and  take  it 
 for  himself  as  his  hire.  This  last  opinion  has  been  embraced,  and  strongly  urged  by 
 Von  Bohlen  and  Frank  among  the  moderns.  We  give  their  arguments  in  note  (/) 
 at  the  end  of  the  Section. 
 
 33.  "inO  DV3  in  time  to  come,  literally,  oji  the  day  of  to-morrow.  "  The  word 
 "injD  to-morrow,  is  frequently  used  of  a  period  of  time  to  conic,  more  distant  than 
 the  next  succeeding  day."  (Dubno.)  "1"'3Q7  nSi^  ?]}  NISH  ""D  when  thou  comest 
 over  my  hire  before  thee.     Such  is  tlic  rendering  given  by  most  translators,  the  only 
 
"m  ng'^K  ^p9  nri5;i  ^'^^n'?  ^ni<  nin^^  ^inn;!  nn^  ps*!  b?)'? 
 ^5?-!rin-N^  bpy^pax-;!  ^h-'\m  ™  n;bws*i  31  j  ^^^^^  ^p^x 
 :  iJD^Ni  ^;lN^f  nj^ij^  n:?i^i^  n|n  nj'in  '^'p-nb^yn-tDiS  ^^9^^?^? 
 -b:p''!  xi^Di^  npi  I  nb^-Ss  nfe  nbn  Qvn  ''^;Nr':':p5  injjx  32 
 ^:3-nnjy^  33    ♦  n^b^  n^ni  D^tys  nwi  N*!iSto*i  D^iib'ss  b^n-nb^ 
 
 ■5-  T   iTt:  i-t    :  vTT    :         f,-^-  it  |v  t  :  j     t    :  •    t      :   -  iv 
 
 30.  "131  ISyD  *3  For  the  little  which  thou  hadst,  &c.  This  is  the  further  explana- 
 tion and  detail  of  the  general  terms  he  employed  in  the  preceding  verse.  ^?J  1? 
 since  my  co?w««^,  literally  at  my  foot ;  so  the  Septuagint.  0;j^-e/os  renders  vHQ  for 
 my  sake,  and  lets  Jacob  use  the  same  -word  as  Laban  (supra  verse  27.)  But  Mashi 
 and  Aben  Ezra  explain  it  by  vJ"1  DX^l  ?^3{i*3  because  of  the  coming  of  my  foot. 
 According  to  Nachmanides,  Jacob,  while  he  wished  to  confirm  the  truth  of  Laban's 
 declaration,  the  Lord  has  blessed  me  for  thy  sake,  is  too  modest  to  use  his  very 
 words  and  to  say  v?II3  for  my  sake,  and  therefore  uses  vJI?  since  the  time  of  my 
 foot  coming  to  thy  house.  Gesenius,  however,  considers  v3v  as  the  converse 
 of  ^JQ?  before  /we,  and  renders  it  after  or  since  my  coming.  "\y\  ^nO  ivhen  shall  I 
 also  provide  for  my  mun  house.  From  the  word  Q3  also  being  used,  elder  commen- 
 tators infer  that  till  then  Jacob's  wives  and  children  only  had  been  working  to  sup- 
 port his  family,  and  that  his  exclamation  is  "  when  shall  I  a^so  join  them  to  provide 
 for  their  subsistence."  But  according  to  Mendelssohn,  the  meaning  is,  "  andnowwhen 
 shall  I  work  for  myself  also,  even  as  hitherto  I  have  worked  for  thee,  and  to  thy 
 great  advantage."  According  to  Aharhanel,  all  these  remonstrances  on  the  part  of 
 Jacob  refer  to  a  recompense  for  his  past  services,  before  he  will  consent  to  enter 
 into  a  fresh  engagement. 
 
 31.  nDIND  V  jnn  N?  Thou  shall  not  give  me  aught.  "Of  what  thou  at 
 present  art  possessed  of."  (Rashbam.)  "  Nothing  fixed  or  certain."  {Mendelssohn.) 
 According  to  Abarbanel,  "  Laban  admits  Jacob's  claim  for  his  past  services,  saying, 
 w^a^  sAaW /^ffue  <Aee  for  the  past;  but  does  not  insist  on  his  continuing  with  him. 
 When  Jacob  sees  that  Laban  is  thus  willing  to  act  fairly,  he  generously  replies,  thou 
 shall  not  give  me  aught  for  the  past ;  and  as  for  the  future,  if  thou  wilt  agree  to 
 my  conditions,  I  will  continue  with  thee."  riTH  "llTn  "h  Hti'yn  DX  if  thou  wilt 
 do  this  thing  for  me.  For  the  various  opinions  respecting  the  nature  of  Jacob's 
 contract  with  Laban,  see  note  (f)  at  the  end  of  the  Section.  nyiN  "I  will  tend,  as 
 if  the  text  had  HynNI  (Dubno.)  IDtJ'N  and  keep,  as  if  the  text  had  "lOETKI 
 CDnX  and  will  keep  them.  (Same.)  Johlson,  however,  considers  "»>3tJ'N  as  not 
 connected  with  the  preceding  Avord  ~|3N^  thy  flock ;  since  the  expression  "I0K>  to 
 watch  or  keep  is  not  used  of  }X^'.  He  therefore  applies  it  to  Jacob's  wages,  and 
 renders  /  will  await  it,   namely,  the  gain  that  is  to  result  from  my  labour.     But 
 
190  GENESIS    XXX. 
 
 34.  Laban  said,  Well,  may  it  be  according  to  thy  word. 
 
 35.  He  removed  that  day  the  he-goats,  that  icere  ring-streaked, 
 and  spotted,  and  all  the  she-goats  that  were  speckled  and  spotted, 
 every  one  that  had  some  white  in  it,  and  all  the  dark  among  the 
 sheep,  and  gave  them  into  the  hands  of  his  sons. 
 
 36.  He  set  three  days  journey  betwixt  himself  and  Yaacob^ 
 and  Yaacob  fed  the  rest  of  Laban's  flocks. 
 
 37.  Yaacob  took  for  himself  rods  of  white  poplar,  and  of  the 
 almond  and  plane  tree ;  and  peeled  white  streaks  in  them,  making 
 bare  the  white  which  xoas  in  the  rods. 
 
 duced  to  nothing.  And  this  first  great  deviation  of  Laban's  from  the  original  terms 
 of  the  agreement  compelled  Jacob  to  supply,  as  best  he  could,  those  fair  and  regular 
 means,  of  which  Laban  deprived  him  by  removing  the  rams  and  ewes.  DHpyn 
 that  were  ring-streaked,  "  verbal  adjective  from  Hpy  to  hind,  and  means  striped, 
 marked  Avith  rings  or  bands."  ( Gesenius.)  According  to  the  elder  commentators  D'*1py 
 are  those  who  were  marked  at  the  feet  either  with  a  small  ring  or  streak,  or  from 
 having  the  hair  or  wool  worn  off  when  they  were  bound  at  shearing  time.  This 
 kind  had  not  been  enumerated  by  Jacob,  and  was,  therefore,  a  further  infraction  on 
 the  contract. 
 
 36.  ■"131  D^D''  ntJ'/EJ*  "]"n  DEJ^M  He  set  three  days'  Journey  betwixt  himself  and 
 Jacob.  A  day's  journey  in  the  east  is  held  equal  to  about  seven  leagues.  (See  note 
 (g)  at  the  end  of  the  Section.)  Laban  placed  this  great  interval  between  the  small 
 flock  of  parti-coloured  cattle  under  his  sons,  and  the  large  flock  under  Jacob,  to 
 prevent  the  possibility  of  the  two  meeting,  and  becoming  intermixed ;  and  thus  he 
 deprived  Jacob  of  every  possibility  of  obtaining  any  remuneration  for  his  labour  by 
 fair  means.  1J*3  between  himself.  According  to  Dubno  this  cannot  refer  to  Laban, 
 who  was  not  with  the  flocks ;  nor  to  his  sons,  as  that  would  require  the  plural 
 D5*3  between  them,  but  that  it  refers  to  the  flock  spoken  of  in  the  preceeding 
 verse,  and  should,  therefore,  be  rendered  betiveen  it;  but  Frank  is  of  opinion 
 that  Laban  probably  remained  with  his  sons,  and  that,  therefore,  ^Tl  refers  to 
 him. 
 
 37.  "IIDI  np"'1  Yaacob  took.  Before  this  verse  the  Samaritan  places  a  passage, 
 which  is  not  found  in  our  text,  or  in  the  Septuagint  translation.  It  begins  with 
 the  words  >33n  IDXM  IpV  "1»«''1  DlSni  npy  hn  Wnbn  "|X'?0  "IttS'-l  An  angel 
 of  God  spoke  to  Yaacob  in  a  dream,  and  said,  Yaacob!  he  said  here  am  J.  Then 
 follow  the  12th  and  13th  verses  of  the  next  chapter,  and  then  it  continues  in  the 
 Avords  of  our  text.  IpV  1?  Hp^l  Yaacob  took  for  himself.  The  conduct  which 
 Jacob  adopted  to  counteract  the  unfair  proceedings  of  Laban  has  given  rise  to 
 much  difference  of  opinion.  According  to  some,  Fon  Bohlen,  Kitto,  Tuch,  S^c. 
 Jacob  was  guilty  of  a  deliberate  fraud,  because  at  tlie  time  he  entered  into  the 
 contract,  he  knew  that  he  possessed  the  means  of  turning  it  to  his  advantage,  to  an 
 extent  which  Laban  could  not  foresee,  and  would  not  have  allowed.  According  to 
 others,  Nachmanides,  Abarbanel,  §c.  it  was  part  of  the  agi-eemcnt  between  Laban 
 
]T]  ]^h  19^{*l  34    t  ^jT]^  i^)r\  ^))^  tD'hb:^^  h)r\]  D^-tj;^  i^^b) 
 Dnpj^n  D^^;:^n--™  Njiinn  bv^  "id*i  35    ♦  ^'^y^^  ^r\\  )h 
 
 p^n  P|b^n^  nih'p  niSv?)  jn^  S-i^u^^j  p^n^l  t^i^^^  rh  miS  '^pjb 
 
 difference  between  them,  being,  whether  the  last  word  in  the  sentence  (^i^h  be/ore 
 thee,)  refers  to  the  preceeding  n^tJ*  my  hire,  which  is  the  opinion  of  Mendelssohn 
 and  Dubno,  who  explain  "when  my  hire  is  in  thy  presence,  or  before  thy  eyes  :"  or 
 whether  it  refers  to  the  word  ^npTV  my  righteousness,  at  the  beginning  of  the  verse, 
 according  to  the  opinion  of  Rashi  and  Aben  Ezra,  who  explain  "  my  righteousness 
 shall,  in  time  to  come,  answer  for  me  before  thee,  when  thou  comest  over  my  hire." 
 But  Arnheim  altogether  departs  from  the  usual  rendering,  and  looking  upon  Ninfl 
 which  all  others  consider  the  second  person  masculine,   thou  comest,  as  the  third 
 person  feminine,  she  cometh,  he  applies  it  to  ^npIV  my  righteousness,  and  renders 
 "  my  righteousness  shall  bear  witness  for  me  in  time  to  come,  when  she  appears 
 before  thee  with  my  hire."     The  words  nDEJ*  hv  he  compares  to  Exod.  xxxv.  22. 
 (D''C^Jn  py  D^EJ^JXn  IKIIM  and  they  came,  men  together  with  ivomen,)  and  renders 
 in  the  same  sense  with  my  hire :  and  the  whole  sentence  he  considers  as  a  figure  of 
 speech  borrowed  from  the  justice  hall.    Laban  is  represented  as  the  judge,  before  whom 
 Jacob's  righteousness  appears  as  a  pleader  carrying  with  her  his  hire  as  a  proof  and 
 evidence  of  his  fair  dealing.     *nK  NIH  mjj  that  shall  be  accounted  stolen  with  me. 
 "  I  have  stolen  it  from  thee."     (Rashi.)     An  expression  which  declares  in  the  most 
 emphatic  manner,   Jacob's   determination  strictly  to  perform  his  part  of  the  con- 
 tract. 
 
 34.  }n  Well,  an  expression  of  assent.  "1D1  \T'  1^  may  it  be  according  to  thy 
 ivord.  "May  this  afford  thee  a  sufficient  compensation  for  thy  labour."  (Abar- 
 batiel.) 
 
 35.  IDM  He  removed.  Some  difference  of  opinion  prevails  as  to  whether  he 
 spoken  of  here,  and  in  the  subsequent  {OM  he  gave,  be  Laban  or  Jacob,  and  whose 
 sons  are  meant  by  VJl  Most  of  the  ancient  commentators,  as  well  as  the  plain  sense 
 of  the  text,  refer  these  expressions  to  Laban,  whose  sons  alone  could  have  been  of 
 an  age  to  take  care  of  flocks,  while  Jacob's  eldest  son  cannot  at  that  time  have  been 
 above  seven  years  of  age.  Von  Bohlen,  however,  and  others  of  the  rationalists, 
 apply  the  he  to  Jacob,  which  gives  a  forced  construction  to  the  whole  sentence. 
 ^''tJ^Tin  nX  the  he-goats.  This  was  evidently  an  infraction  of  the  agreement,  since 
 Jacob  proposed  the  removal  of  parti-coloured  and  speckled  young  only,  but  re- 
 quired the  old  bucks  and  ewes  to  remain  in  the  flock,  as  otherwise  there  was  no 
 probability  of  his  ever  reaping  any  advantage  whatever  from  his  contract.  The  por- 
 tion of  spotted  or  parti-coloured  cattle  born  in  an  oriental  flock  is  generally  very 
 small :  and  by  removing  the  few  speckled  rams  and  ewes,  that  proportion  was  re- 
 
191  GENESIS    XXX. 
 
 38.  He  set  the  rods  which  he  had  peeled  in  the  gutters,  in 
 the  watering-troughs,  whither  the  flocks  came  to  drink,  facing 
 the  flocks,  that  they  might  couple  when  they  came  to  drink. 
 
 39.  And  the  flocks  coupled  before  the  rods,  and  brought  forth 
 lambs  ring-streaked,  speckled,  and  spotted. 
 
 40.  These  lambs  Yaacob  separated,  and  placed  in  front  of  the 
 flocks  whatever  was  ring-streaked,  and  all  the  dark,  near  the  flock 
 of  Laban:  thus  he  put  his  own  flocks  by  themselves;  and  put 
 them  not  among  Laban's  cattle. 
 
 The  Massora  records  two  other  instances  of  a  similar  form  in  the  sacred  scriptures. 
 (1.  Sam.  vi.  12.  7\T\^'''\  and  Dan.  viii.  22.  nnoy)  The  old  grammarians  hold 
 that  this  formation  of  the  verb  at  once  indicates  both  genders,  but  Gesenius  con- 
 siders it  as  an  Arabic  or  Chaldee  form. 
 
 39.  |KVn  p?ni  And  the  Jlocks  brought  forth.  The  natural  adequacy  of  the 
 cause  to  produce  the  effect  here  related,  has  been  warmly  denied  by  sceptics,  who 
 endeavour  to  throw  doubt  on  the  truth  of  the  scriptural  narrative.  It  appears, 
 however,  not  only  that  external  objects  exercise  an  influence  on  the  imagination  of 
 animals,  as  well  as  of  human  beings — which  was  sufficiently  known  to  the  ancients, 
 (see  Pliny  Nat.  His.  vii.  10.  and  Oppian  Cyneget  i.  330.) — but  that  modern 
 experiments  have  proved  such  is  especially  the  case  with  sheep.  (See  Bochart 
 Hieroz,  book  ii.  chap.  49.  Michaelis  Misc.  Writings,  vol.  i.  61 ;  and  Hastfeer 
 on  the  breeding  of  sheep,  page  43.  et  seq.)  These  animals  are  found  to  be 
 extremely  subject  to  external  impressions  during  the  rutting  season ;  and  if  to 
 this  is  added  that  in  the  East,  and  other  warm  climates,  the  powerful  thirst  which 
 the  animals  necessarily  feel  when  they  are  brought  to  the  wells  for  water,  makes 
 the  time  of  drinking  one  of  the  highest  excitement  to  them  ;  it  appears  quite 
 natural  that  they  are  tlien  most  susceptible  to  receive  impressions  from  the  slightest 
 and  apparently  inadequate  causes.  It  may  be  objected  that  Jacob's  experiment  has 
 never  been  repeated  with  success  :  but  we  doubt  whether  it  ever  was  attempted  by 
 any  one  Avho  possessed  Jacob's  intimate  acquaintance  with  the  nature,  instincts, 
 and  susceptibilities  of  the  animal ;  an  acquaintance  resulting  from  the  experience  of 
 almost  a  century  spent  in  pastoral  pursuits. 
 
 40.  Dpy  insn  D"'2C'3ni  These  lambs  Yaiicob  separated.  The  parti-coloured 
 lambs  which  Jacob  thus  acquired  he  formed  into  a  separate  flock.  According  to 
 Abarbanel,  Jacob  only  had  recourse  to  his  artifice  in  order  to  supply  those  ordinary 
 means  of  which  Laban's  rapacity  had  deprived  him  ;  but  as  soon  as  he  had  acquired 
 parti-coloured  sheep,  he  let  things  take  their  natural  course,  only  placing  his  own 
 flock  continually  in  front  and  before  the  eyes  of  Laban's  one-coloured  cattle.  jflM 
 ^K^n  *3S  and  placed  in  front  of  the  flocks.  Such  is  the  opinion  which  Rashi  gives 
 of  this  extremely  obscure  and  difficult  text,  and  which  is  adopted  by  Aben  Ezra 
 and  Nachmanides.  Modern  commentators  have  attempted  to  amend  the  text  by 
 reading  JS^'H  ''33  the  young  lambs,  or  jNVn  ^*1S  the  fruit  or  ojff'spring  of  the  flocks, 
 instead  of  JS^TI  *33  the  front  of  the  .Hock.     Rut  it  is  evident  that  these  emendations 
 
 VOL.    I.  2    X 
 
nii^n*!  t«5^n  n^i^p  hin^S  [x^n  [xin  n^i??  a^jsn  mnpp? 
 D^-ipj;^  t^-k^  pSrii  niSp^n-Sx  tx^n  ^^nn  39  :  nin^'7  ]xn5 
 --':'N*  |x^n  '^j$  [rin  npy;.nn3n  S^^ib'^ri'!  40    ♦  o^xStpi  CDnp;i 
 
 and  Jacob,  that  the  latter  was  to  be  at  liberty  to  employ  any  means  in  his  power 
 to  increase  his  own  remuneration,  and  that  Laban  consented  to  these  terms, 
 because,  like  some  modern  rationalist  commentators,  he  did  not  believe  that  any 
 artificial  means  could  produce  a  result  such  as  that  which  Jacob  succeeded  in 
 obtaining.  Rationalist  writers  have  not  hesitated  to  attack  Jacob's  character  in 
 the  most  virulent  terms,  and  even  to  say  "  that  his  proceedings  from  beginning  to 
 end  seem  to  bear  the  aspect  of  a  complicated  and  well-planned  piece  of  dishonesty." 
 But  even  without  admitting  the  assertion,  that  Jacob  had  stipulated  for  leave  to  use 
 any  means  he  pleased,  it  must  not  be  forgotten  that  Laban's  infraction  of  the  treaty 
 between  them,  by  removing  all  the  rams  and  ewes,  and  placing  the  parti-coloured 
 flocks  at  a  distance  of  twenty  leagues  from  the  uni-coloured  ones,  deprived  Jacob 
 of  every  chance  of  deriving  any  remuneration  whatever  by  ordinary  means,  and 
 reduced  him  to  the  necessity,  either  of  using  reprisals,  or  of  submitting  a  second  time 
 to  be  the  dupe  of  Laban.  And  though  Jacob's  intimate  acquaintance  with  the 
 nature  and  instincts  of  cattle,  led  him  to  conjecture  that  the  means  he  employed 
 might  act  upon  the  heated  imagination  of  the  flocks  at  rutting  time,  yet,  as  the 
 experiment  had  never  before  been  tried,  it  was  at  best  a  very  hazardous  one,  which 
 Jacob  cannot  in  the  first  instance  have  contemplated,  and  which  he  did  not  employ 
 till  Laban's  selfishness  and  injustice  left  him  no  other  choice.  So  that  upon  the 
 whole,  though  Jacob's  conduct  on  this  occasion  may  not  be  praise-worthy,  it  does 
 not  merit  the  harsh  vituperation  with  which  it  has  been  assailed.  t1?1  n?  n33? 
 |10"iyi  white  poplar,  almond  and  plane  tree.  For  the  various  opinions  respecting 
 the  kind  of  trees  here  meant,  see  note  (i)  at  the  end  of  the  Section.  ^Vi'O  making 
 bare,  "  verbal  from  ^^7\  to  strip,  streak  or  tmcover."  {Geseniiis.)  "  The  infini- 
 tive of  ^^'r\  with  the  particle  0  for  to  make  bare."    (Arn/ieim.') 
 
 38.  ninpC'  troughs,  "  plural  of  r\\^P  trough  for  cattle  to  drink  out  of.  Root  HpCi' 
 to  drink."  "131  }K3n  "l5i*i<  whither  the  Jlocks  came  to  drink.  According  to  i?as/ii,  the 
 pronoun  "iJi'X  refers  to  the  troughs  to  which  the  cattle  came  to  drink,  and  must  be  rQU- 
 dexcd  whither.  Bntaccordingto  Kimchi  (in  Sharashim,  sub.  lad.  "^l^'ii)  this  pronoun 
 has  here  reference  to  the  time  at  which  the  cattle  came  to  drink,  as  if  the  text  had 
 "ItJ'XD  ;  and  must  be  rendered  when.  Though  the  last  opinion  is  most  in  accordance 
 with  the  tonic  accents,  the  former  one  has  been  adopted  by  Mendelssohn  and  all 
 modern  Jewish  translators,  as  well  as  by  ourselves,  as  most  in  conformity  to  the 
 letter  of  the  text.  |i<Vn  1133^  facing  the  cattle,  refers  back  to  the  words  Hi*  JV""! 
 "ID")  ni^pJDn  He  set  the  rods  which  he  had  peeled.  nJQriM  that  they  7night  couple. 
 Ahen  Ezra  calls  attention  to  the  mixed  form  of  this  verb,  which  has  as  prefix,  the  * 
 indicating  the  third  person  masculine,  and  as  suffix  the  PIJ  indicating  a  feminine  plural. 
 
192  GENESIS   XXX.,    XXXI. 
 
 41.  And  Avhenever  the  stronger  cattle  coupled,  Yaacob  placed 
 the  rods  before  the  eyes  of  the  cattle  in  the  gutters,  that  they 
 might  couple  among  the  rods. 
 
 42.  But  when  the  cattle  were  feeble,  he  did  not  place  them  : 
 so  the  feeble  became  Laban's,  and  the  strong  Yaacob's. 
 
 43.  Thus  the  man  increased  exceedingly,  and  he  had  much 
 cattle,  bond-women,  bond-men,  camels,  and  asses. 
 
 Ch.  XXXI.  1.  But  he  heard  the  words  of  Laban's  sons, 
 saying,  Yaacob  hath  taken  aicay  all  that  icas  our  father's  ;  and 
 of  that  which  icas  our  father's  hath  he  acquired  all  this  wealth. 
 
 Jacob,  in  order  not  to  excite  llie  attention  of  Laban  or  his  servants,  only  employed 
 his  rods  once  a  year,  in  the  beginning  of  the  spring;  and  that,  consequently,  "what- 
 ever sheep  Jacob  had  from  Laban's  flock  were  of  the  early  or  strong  birth,  -svhilc  all 
 of  the  late  or  feeble  birth  remained  Laban's. 
 
 43.  "131  D''T3yi  ninSf  Bond-women,  bond-men,  camels,  and  asses.  "  Jacob 
 sold  his  cattle  for  the  full  value,  and  purchased  all  these  with  the  proceeds." 
 (Baski.)  Such  is  the  short  and  natural  solution  of  the  great  objection  to  the  truth 
 of  Scripture,  which  Fan  Bohlen  seeks  to  raise  when  he  asks  "  whence  could  Jacob 
 possibly  acquire  all  these  objects,  as  his  gains  were  limited  to  sheep  and  goats  ?" 
 The  words  "IPID?  "lHy  current  money  with  the  merchant,  which  are  used  to  describe 
 the  quality  of  the  silver  Abraham  paid  to  Ephron,  (see  supra  xxiii.  IG.)  prove  that 
 trade  and  traders  were  familiarly  known  long  before  the  days  of  Jacob,  who, 
 cither  by  means  of  barter  or  of  sale  and  purchase,  would  find  no  difficulty 
 in  converting  his  cattle  into  such  other  objects  as  he  was  desirous  of  possessing. 
 
 Ch.  XXXL  ].y^^J^'''1  But  he  heard.  After  twenty  years  of  laborious  servitude, 
 Jacob,  the  father  of  a  numerous  family,  and  possessed  of  considerable  property,  de- 
 termines to  return  to  his  kindred  and  his  native  land,  which  he  had  quitted  a  poor 
 and  lonely  fugitive.  This  strong  desire  to  rejoin  his  parents,  Jacob  had  evinced  as 
 soon  as  his  first  engagement  with  Laban  expired,  although  at  that  time  he  liad 
 acquired  no  provision  for  his  family.  Six  additional  years  of  labour — during  which 
 his  successful  industry  had  raised  him  to  a  state  of  affluence,  that  bespoke  the  fulfil- 
 ment of  the  divine  i)romise,  I  will  not  forsake  thee — have  strengthened  that  desire; 
 until  a  combination  of  circumstances  induce  him,  abruptly,  and  without  notice,  to 
 dissolve  his  connexion  wiih  Laban,  and  to  return  to  Canaan.  The  Scriptures  men- 
 tion three  distinct  motives  which  influenced  his  mind ;  what  he  heard,  what  he  saw, 
 and  what  was  revealed  to  him.  "131  p^  ^33  nQT  nX  yD£^•^1  But  Jie  heard  the  words 
 of  Laban's  sons.  These  words  were  reported  to  him,  as  it  is  not  likely  Laban's  sons 
 wouldhavespoken  them  in  his  hearing.  "131  rip?  Yaacob  has  taken  away  all  that  was 
 uur  father's.  A  most  unjust  and  harsh  accusation.  There  can  be  no  doubt  that  Laban 
 profited  abundantly  by  Jacob's  services ;  as  otherwise  he  would  not  have  continued 
 them  so  long,  nor  permitted  Jacob  to  be  the  first  to  break  the  connexion.  The 
 words  np?  he  has  taken,  ?3  DX  all,  and  the  emphatic  repetition  of  I^^N  our  father 
 
i\^  t^^n  ^'byn^i  42    ♦  m^p^a  ^^^^h  tu'pnnj  |N5^ri  ^^yy.^ 
 :  Dnbni  d^'pd:!^  Dnnj^i  hinssj'^  miin  |n^  I'^-^nn  n^^:  nj^;:: 
 
 do  not  render  the  text  any  clearer.  The  simple  meaning  seems  to  he  that  Jacob 
 separated  his  own  parti-coloured  sheep  from  Laban's  one-coloured  flock,  and  did 
 not  allow  them  to  intermix,  but  placed  his  own  cattle  in  front  of  the  rest;  so  that 
 Laban,  whenever  he  came  to  inspect  his  flocks,  could  at  once  see  what  was  his  own 
 and  what  was  Jacob's,  and  thus  convince  himself  that  Jacob  was  guilty  of  no  breach 
 of  contract.  "ID"!  Tlpy  ?ii  whatever  was  ring-streaJced,  literally  toward  the  ring- 
 streaJced :  According  to  Arnheim,  the  sentence  TlpJ?  ?X  forming  a  parallelism  with 
 Din  ?D  ?X  must  be  understood  like  it,  as  if  the  text  had  llpy  73  7N  :  And  this 
 repeated  ?X  must  be  rendered  as  the  particle  "?  0/,  (which  particle  is  an  abbreviation 
 of7X)  whatever  of .  So  that  the  meaning  of  the  text  is  whatever  he  had  of  ring- 
 streaked  and  of  dark  he  placed  in  the  front.  The  Septuagint  appear  to  have 
 read  ?"'X  a  ram,  instead  of  ilie  first  7X  as  they  render  "  Jacob  separated  the  sheep 
 and  placed  at  their  head  a  ring-streaked  ram,  &c.  p  ?  |N^3  near  the  flock  of  Lahan. 
 Some  are  of  opinion  that  p^  must  here  be  rendered  white,  not  Laban,  because  they 
 cannot  comprehend  how  there  could  be  any  parti-coloured  cattle  in  Laban's  flock. 
 Others  render  the  particle  ""2,  near,  (Compare  1st  Sam.  xxix.  1.  ^J?!  D''3n  ?J<1t^^1 
 and  the  Israelites  were  encamped  near  or  by  the  fountain.  Ezekielx.  15.  ^^^  "iriJ3 
 7iear  or  by  the  river  Chebar,  et  alib.  plur.)  which  rendering  we  have  preferred  as 
 the  only  one  that  throws  any  light  on  this  obscure  text,  and  is  not  at  direct  variance 
 with  the  context. 
 
 41.  T\yWp\2T\  |SVn  DPI''  ?!)3  rrril  And  whenever  the  stronger  cattle  coupled. 
 nrV  "pDa  as  if  the  text  had  DH''  T\V  "prm;  so  also  Onkelos  pj?  "p^n  ''ini  and  at  all 
 times.  (Dubno.)  ^1"lt^'pt3^  the  stronger,  root  ItJ'p  bound  or  attached.  According 
 to  some  this  name,  which  does  not  occur  again  in  Scripture,  is  given  to  large  and 
 strong  cattle,  because  they  fill  up  their  skin,  and  appear  tightly  bound  up  in  it. 
 Others,  however,  explain  this  word  to  mean  those  sheep  or  goats  which  evince  strong 
 sexual  ardour  and  attachment  at  an  early  age,  or  who  are  precocious.  Onkelos 
 renders  it  {<''"I''23D  theirs;  or  most  j^recocious. 
 
 42.  I><^fn  ST'tOynm  But  when  the  cattle  were  feeble.  P]''tDynni  root  P|Dy  to  cover 
 or  envelope.  According  to  some,  this  name  is  given  to  lean  and  weak  cattle, 
 because  they  do  not  fill  up  their  skin,  which  hangs  loosely  round  and  envelopes  them. 
 Others,  however,  explain  it  to  mean  those  sheep  or  goats  which  evince  little  or  no 
 sexual  ardour  till  an  advanced  age,  or  who  are  backward.  Onkelos  renders  K^E^''p7 
 the  last  or  most  backward.  D"'St3yn  the  weak  W'WpT\  the  strong.  Abarbanel  states 
 there  are  two  rutting  seasons  in  Palestine,  spring  and  autumn.  The  cattle  of  the 
 first  season  are  stronger  and  more  precocious  than  those  of  the  second,  and  that 
 QiatSy  designates  those  cast  in  the  autumn,  and  D'*"lCJ*p  those  of  the  sprii;g.     That 
 
193  GE>fESlS    XXXI. 
 
 2.  Yaacob  noticed  the  countenance  of  Laban,  and  behold,  it 
 ioas  not  toward  him  as  before. 
 
 3.  The  Lord  said  unto  Yaacob,  Return  unto  the  land  of  thy 
 fathers,  and  to  thy  kindred  ;  I  -svill  be  with  thee. 
 
 4.  Yaacob  then  sent  and  called  Rachel  and  Leah  to  the  field 
 unto  his  flock. 
 
 5.  And  said  unto  them,  I  notice  your  father's  countenance, 
 for  it  is  not  toward  me  as  before  :  but  the  God  of  my  father  hath 
 been  with  me. 
 
 6.  Now  ye  know  that  with  all  my  might  I  have  served  your 
 father. 
 
 7.  Though  your  father  deceived  me,  and  altered  my  wages 
 ten  times  :  but  God  permitted  him  not  to  injure  me. 
 
 Cahen,  Frank,  Philippson,  have  adopted  tlie  opinion  of  the  Targumin,  which  wc 
 also  follow.  nX??1  ?n"l?  Rachel  and  Leah.  From  the  circumstance  of  the 
 younger  sister  being  mentioned  first,  Aharhanel  infers  that  she  took  precedence 
 of  Leah,  and  was  considered  as  Jacob's  principal  wife.  Comp.  Iluth  iv.  1.  And 
 from  the  circumstance  of  Jacob's  summoning  his  wives  to  a  private  conference, 
 away  from  his  own  children  and  household,  it  is  inferred  that,  in  his  own  mind,  he 
 had  resolved  on  a  clandestine  flight,  which,  however,  was  impracticable  without 
 the  consent  of  his  wives. 
 
 5.  133"'X  ''3  For  it  is  not.  Here,  like  supra  verse  2,  Onkelos  and  Jonathan 
 apply  these  words  to  p?  ''32  the  countenance  of  Laban ;  and  as  "'3D  countenance 
 is  plural,  the  Targumim  render  ^33"'K  by  the  plural  |"l3nv  they  are  not.  But 
 Mendelssohn  applies  this  word  to  Laban,  and  renders  he  is  not  toward  me. 
 HDy  n\"1  ^2X  ^"^'p^<1  hut  the  God  of  my  father  hath  been  with  me.  As  Jacob's 
 purpose  is  to  convince  his  wives  that  their  father's  ill-will  and  suspicions  were 
 unfounded,  while  his  own  conduct  had  not  only  been  strictly  honest,  but  had 
 been  proved  such  by  the  divine  blessing.  He  tells  them,  "  Your  father  harbours 
 feelings  of  ill-will  against  me,  because  he  fancies  my  prosperity  is  the  result 
 of  unfair  conduct  towards  him,  but  such  is  not  the  case.  The  God  of  my 
 father  was  with  me;  and  His  blessing,  not  the  property  of  your  father,  has  en- 
 riched me." 
 
 6.  "lil  inyT"  n^riNI  Noio  ye  knoiv  that  with  all  my  might  I  have  served  your 
 father.  nsnSI  now  ye,  as  if  the  text  had  }nN1,  the  final  H  being  one  of  the  letters 
 Vn^OSn,  which  is  added  to  render  the  expression  more  emphatic,  as  if  lie  had 
 said.  Ye,  however,  who  have  been  the  witnesses  of  my  toils,  ye  know  better  than 
 to  suspect  me  of  dishonesty,  since  ye  must  be  convinced  how  faithfully  I  served 
 him."  {S.  Dubno.)  The  Mephorash,  however,  is  of  opinion  that  this  final  n  is 
 not  paragogic,  but  that  it  indicates  a  dual.    Both  of  you.   The  Samaritan  has  JDNI. 
 
 7.  TTin    Deceived    "  found   only  in  the   conjugation   Pit  I,  and  has  the  double 
 
npy^  xn*"!  2    J  n-in  nbsn-Ss  hn*  n%  ^i^ii^S  nt5^«,?:i  ^i^x':' 
 
 I    ^-:i-         -.I—  IV  -  ».   r    -  T  J-  T    ''t  •    t   :  av    -:  i-  t,-    t    : 
 
 n^n  iriS  nt^x-^i  5    j  i^srSbJ  rnt^n  n^sS^^  SniS  {^np*i  ipy* 
 
 •;-.•  I  V  T  V        J-  1  V  V.VT      -  AT"   :  j-    t  :  vt)  :  •  -        |    ^:,- 
 
 in  the  next  sentence,  are  most  expressive  of  the  bad  feeling  they  entertain  towards 
 Jacob,  ntn  133n  ?3  nX  nti'J?  hath  he  acquired  all  this  wealth.  Ht^y  acquired 
 literally  made.  (Comp.  supra  xii.  5.  and  note.)  liDH  wealth  literally  honour,  heavy 
 weight.  Oyikelos  N''D33  chattels,  property.  "  This  word  133  is  at  once  expressive 
 of  property,  and  of  the  consideration  and  honour  which  attend  the  possession  of 
 wealth."  (^Pkilippson.)  "Jacob  sold  a  portion  of  his  flocks,  and  with  the  pro- 
 ceeds he  acquired  slaves  and  other  property.  When  Laban's  sons  saw  that  notwith- 
 standing his  many  acquisitions  Jacob's  flocks  still  continued  very  numerous,  they 
 exclaimed,  Jacob  has  taken  away  our  father's  property;  for  all  this  wealth  he  must 
 have  purchased  with  our  father's  portion  of  the  flock,  since  his  own  appears  undi- 
 minished."    (Abarbanel.) 
 
 2.  ItDy  133''X  Jt  was  not  toward  him.  Friendly  and  kind.  Onkelos  and  Jonathan 
 apply  these  words  to  |37  ''32  the  countenance  of  Laban.  And  Mendelssohn  renders 
 it  was  not.  Others  {Arnheim,  Frank)  apply  them  to  Laban,  and  render  he  was 
 ntit.  We  have  preferred  the  former  rendering.  DI^^U'  710713  as  before,  literally, 
 as  yesterday,  and  the  day  before.  "  ?1?3n  synonymous  with  plJODS  yesterday. 
 DC?EJ*  (from  C^'7£^'  and  the  adverbial  termination  D)  three  days  ago,  or  the  day 
 before  yesterday,  always  joined  with  7lOn  to  express  heretofore,  or  in  time  past." 
 {Gesenius.) 
 
 3.  "H^y  rrriXI  /  wHl  be  with  thee.  "  My  blessing  and  protection  shall  be 
 there  extended  to  thee  more  signally  than  it  is  here,  in  the  midst  of  sinful 
 idolaters."  {Medrash  Rabbah.)  According  to  Abarbanel,  it  is  an  assurance 
 of  protection  against  the  pursuit  of  Laban  and  the  enmity  of  Esau. 
 
 4.  "131  nx'?'?1  btrh  S"lp''1  And  called  Rachel  and  Leah  to  the  field  unto  his 
 flock,  with  the  tonic  accent  njin^nS  (-^  equal  to  a  colon)  under  Leah ;  literally, 
 and  called  Rachel  and  Leah:  the  field  unto  his  flock.  Much  difference  of  opinion 
 prevails  how  T\1^\]  the  field  is  to  be  understood.  Onkelos  renders  S^pri? 
 to  the  field.  Both  Jonathan  and  the  Jerusalem  Targum  have  J<?pn?  pVI  they 
 went  out  to  the  field,  so  that,  according  to  them,  Jacob  was  in  the  field  and  sum- 
 moned his  wives  to  come  to  him.  Mendelssohn,  however,  is  of  opinion  that  mtiTI 
 the  field,  refers  to  n?ii^''1  he  sent,  and  renders,  Jacob  sent  to  the  field  to  his  flock, 
 to  call  Rachel  and  Leah.     Most   modern  translators,  however,    Zunz,    Arnheim, 
 
194  GENESIS   XXXI. 
 
 8.  If  he  said  Thus,  The  speckled  shall  be  thy  wages  :  then  all 
 the  cattle  bore  speckled :  and  if  he  said  thus,  The  ring  streaked 
 shall  be  thy  hire  ;  then  bore  all  the  cattle  ring-streaked. 
 
 9.  Thus  God  hath  divided  the  cattle  of  your  father,  and  given 
 them  to  me. 
 
 10.  For  at  the  time  that  the  cattle  rutted,  I  lifted  up  my  eyes 
 and  saw  in  a  dream,  and  behold,  the  rams  which  leaped  upon  the 
 cattle  were  ring-streaked,  speckled  and  spotted. 
 
 11.  Moreover  the  angel  of  God  said  unto  me  in  a  dream, 
 Yaacob :  I  said.  Here  am  I. 
 
 12.  He    said,    raise     now    thy    eyes    and    see,    all   the   rams 
 
 contrivance,  by  continually  altering  the  details  of  the   agreement  between  them, 
 although  he  still  adhered  to  the  general  principle  therein  laid  down. 
 
 9.  "131  ?V1  Thus  God  hath  divided  the  cattle  of  your  father  and  given  them  to 
 me.  ?  VI  root  ?'i»X  to  divide,  separate,  or  set  apart.  Jacob  appeals  to  the  wonderful 
 fact,  that  notwithstanding  all  Laban's  devices  and  alterations  in  the  terms  of  their 
 bargain,  the  result  invariably  continued  the  same  in  Jacob's  favour;  as  a  proof 
 that  this  was  the  act  of  God,  since  no  human  means  could  possibly  have  effected  it. 
 
 10.  D1?nn  N1X1  And  saw  in  a  dream.  Although  Jacob's  contrivance  with  the 
 peeled  rods  might  counteract  Laban's  first  infringement  on  the  agreement  between 
 them  (vide  supra  xxx.  35.  note  a)  ;  yet  when  Laban  still  further  narrowed  the  terms 
 of  their  contract,  and  limited  Jacob's  hire,  not  as  at  first  to  all  speckled  and  spotted 
 lambs,  goats,  and  dark  sheep,  but  to  those  with  a  particular  kind  of  spots  only ; 
 and  thereby  not  only  greatly  reduced  the  amount  of  Jacob's  hire,  but  also  rendered 
 unavailing  all  the  contrivances  which  Jacob's  pastoral  skill  and  experience  had 
 hitherto  enabled  him  to  employ :  it  was  natural  that  Jacob  should  become  disheartened, 
 especially  as  he  felt  he  had  no  means  of  resisting  Laban's  arbitrary  and  rapacious 
 conduct.  Under  these  circumstances,  the  vision  that  was  vouchsafed  unto  him  had 
 the  effect  of  tranquillising  his  mind,  and  of  shewing  him  that  a  just  and  wise  Provi- 
 dence still  protects  the  oppressed,  and  extends  its  aid  when  all  human  help  is 
 vain.  This  impression,  which  had  at  first  been  produced  on  Jacob's  own  mind,  he 
 •wishes  now  to  extend  to  his  wives,  to  whom  it  is  an  explanation,  and  a  proof  that 
 he  had  not  defrauded  their  father  of  his  wealth. 
 
 12.  Onnyn  The  rams.  According  to  Kimchi,  (sub  radix  Tfiy)  this  word  is 
 synonymous  with  D^i^'^n  (supra  xxx.  35.),  and,  like  it,  is  applied  to  the  larger  he- 
 goats,  while  those  of  a  smaller  size  are  called  D^TiyC-*.  Metaphorically,  it  is  applied 
 to  the  mighty  ones  of  earth,  kings  and  rulers,  who  lead  the  nations  as  the  wether 
 leads  the  flock.  Isa.  xiv.  9.  pS  Hiny  ^3.  Zech.  x.  3.  nipDN  Dninyn  hv^-  The 
 Sept.  renders  D"''Tiny  toj'j  Tpdyovi  i^ai  tovs  Kpiovs  rams  and  bucks.  |NV 
 cattle,  the  ewes  and  she-goats. 
 
 "1D1  TT't^l  *3  For  J  have  seen  all  that  Laban  doth  to  thee.  "  How,  from  the 
 first  commencement  of  the  connexion  between  you,  his  conduct  has  been  arbitrary, 
 unprincipled,  and  rapacious  throughout."      From  this,  expression  it  appears,  that 
 
i6  n^^^<1:3  -r^p 
 
 \T)_  10    J  'h--]i^')  ny^^  ^?]^^"^^  D\^^S^{  h^")  9    j  onpj;. 
 
 -^3  m^)  Y.^'5^  ^<r-^<b^  "ij^s^h  i^  :  ^;i3n  igj^j  npj^^^.CDiSns 
 n.s  ^n^xi  ^5  D^'^'ini  Dnpi  d^^^j;^  !^<i^--^J;  D^Vyn  bnriyn 
 
 meaning,  io  mock,  or  deride,  (1st.  Kings  xviii.  27.')  and  <o  deceive,  (Jud.  xvi.  10. 
 13.  16.,*  Job  xiii.  9.,'  Jerem  ix.  4.**)  These  two  significations  are  also  combined 
 in  the  Latin  ^Mdere,  and  the  Greek  'nai'^etu.'"  {Gesenius.)  To  render  the  impres- 
 sion of  his  own  upright  conduct  stronger,  Jacob  contrasts  his  faithful  service  with 
 the  deceitful  and  shuffling  conduct  of  Laban.  D''3J3  TH^'^  ^n"l3^D  DS  Pl''^nni  and 
 altered  my  wages  ten  times.  According  to  Nachmanides  this  was  actually  the 
 fact,  though  the  sacred  writer  does  not  enter  into  the  details;  for  when  Jacob 
 addressed  the  same  reproach  to  Laban  (infra  verse  41.),  the  latter  does  not  attempt 
 to  deny  it.  But  Aben  Ezra  and  Rashbam  consider  ten  as  an  indefinite  number, 
 implying  many  times.  (Compare  Levit.  xxvii.  26.  D''EJ*J  "IK^J?  1QX1.  Job 
 xix.  3.  ''31D''?nn  D''DyQ  "It^'y  nt.)  Jacob  lays  great  stress  on  these  frequent 
 breaches  of  contract  by  Laban,  as  they  shew  that  he  was  completely  in  Laban's 
 power,  and  obliged  to  submit  to  all  his  arbitrary  proceedings ;  and  these  proofs  of 
 his  own  inability  to  cope  with  his  father-in-law,  he  adduces  as  a  reason  wherewith 
 to  justify  the  clandestine  departure  he  contemplates.  D''J?D  times  from  njD 
 "  The  difference  between  D''p3;?S  and  D''jb  (both  translated  times)  is,  the  former 
 expresses  the  number  of  repetitions  only,  while  the  latter  word  also  conveys  the 
 idea  of  previous  contract  and  limitation."  (Bensew.)  The  Septuagint  render 
 rjWa^e  tov  /tiiffOov  fiov  tCjv  hlica  cifivwv.  Ten  lambs.  D\"I?X  IJDJ  N?1 
 God  permitted  him  not.  13nj  literally,  gave  him  i.  e.  the  power  or  permission 
 njDJ?  yin?  to  injure  me.  Jacob  having  already  (supra  verse  5.)  stated  that 
 the  God  of  his  father  had  been  with  him,  now  proceeds  to  detail  in  what  manner 
 the  divine  protection  had  evinced  itself  towards  him.  D^^PX  God.  Here,  and 
 throughout  the  chapter,  whenever  this  name  of  the  Deity  is  introduced  in  the 
 text,  the  Samaritan  has  the  Tetragramaton  "H  the  Lord. 
 
 8.  Dnp3  Speckled.  See  supra  xxx.  32.  note.  DHIl  spotted.  This  expres- 
 sion occurs  again  in  Zachariah  vi.  3.  6.  DHIi  D''D"1D  spotted  or  parti-coloured 
 horses.  According  to  Kimcht,  this  word  is  derived  from  Til  hail,  and  consequently 
 means  small  white  spots  on  a  black  ground.  It  is  probable  that  Laban,  suspecting 
 that  the  uncommon  numbers  of  parti-coloured  lambs  born  in  his  flocks,  were  the 
 result  of  some  artifice  on  the  part  of  Jacob,  tried  to  counteract  the  effects  of  his 
 
 1  \r\>W  Dna  ^nnM         2  ^3  j-i^nn  T\:^r\         3  u  i^nnn  K^iisn  ^nni  dn 
 
 4  i^nn''  iny-i3  E^'^S1 
 
195  GENESIS    XXXI. 
 
 which  leap  upon  the  cattle  are  ring-streaked,  speckled,  and 
 spotted  :  for  I  have    seen  all  that  Laban  doth  unto  thee. 
 
 13.  I  am  the  God  of  Beth-el  where  thou  anointedst  a  monu- 
 ment, and  where  thou  vowedst  a  vow  unto  me  :  now  arise,  depart 
 from  this  land,  and  return  unto  the  land  of  thy  kindred. 
 
 14.  Rachel  and  Leah  answered  and  said  unto  him,  Have  we 
 yet  any  portion  or  inheritance  in  our  father's  house  ? 
 
 1 5.  Are  we  not  considered  as  strangers  to  him  ?  for  he  hath 
 sold  us,  and  altogether  devoured  our  purchase  money. 
 
 discourse  is  to  induce  us  to  consent  to  depart  with  thee,  why  should  we  not  do  so  ? 
 Is  it  from  the  expectation  of  advantage,  or  because  of  our  hopes  to  inherit  any  of 
 our  father's  property  ?  We  ask  thee,  have  we  yet  any  poi-tion  or  inheritance  in 
 our  father's  house  ?  Or  should  we  feel  loth  to  depart  lest  we  afflict  our  father,  who 
 so  dearly  loves  us  ?  Thou  knowest  such  cannot  be  the  case,  for  are  we  7iot  considered 
 as  strangers  to  him,  since  he  has  sold  us,  and  applied  the  whole  purchase  moiiey 
 for  his  own  \ise.  But  if  the  purpose  of  thy  discourse  is  to  defend  thyself  respecting 
 thy  gains  and  the  increase  of  thy  flocks,  there  can  be  no  occasion  for  thy  so  doing, 
 for  all  the  wealth  which  God  hath  taken  from  our  father,  it  is  our's  and  our  children's; 
 since,  in  addition  to  thy  hard  earned  wages,  we  are  entitled  to  the  purchase  money 
 our  father  obtained  for  us,  namely  the  fruits  of  thy  fourteen  years  labour,  and 
 Avhich  he  ought  to  have  bestowed  on  us  as  marriage  portions,  but  kept  to  himself. 
 Tlicrefore,  whatsoever  God  directed  thee  to  do  with  respect  to  thy  departure,  do  it  at 
 once."  TMO)  bm  |ym  Rachel  a^id  Leah  ansivered,  literally,  |yni  she  answered, 
 in  the  singular,  but  must  be  understood  as  if  the  text  had  Ijyni  they  answered. 
 Although  from  its  being  in  tlie  singula!',  some  infer  that  Rachel  was  the  spokes- 
 woman, and  that  Leah  merely  assented  to  what  she  said. 
 
 15.  ")^)  riT'"1DJ  abn  Literally,  are  we  not  considered stra7igers  to  him,  "as  if  the 
 text  had  nVID^S  as  strangers."  {Dubno.)  ?"13X  Di  /3X^1  and  has  altogether 
 devoured.  Such  is  i\\Qxci\Acvm^oi Philippson,  which  wehave  adopted.  Metidelssohn, 
 however,  renders,  and  now  he  tuill  also  devour,  as  if  they  apprehended  that  unless 
 Jacob  fled,  Laban  would  take  from  him  by  force  what  he  had  acquired  by  labour. 
 13DD3  our  purchase  money.  In  accordance  with  his  version  of  the  preceding  part 
 of  the  sentence,  Mendelssohn  renders  this  word  literally,  our  money.  Others 
 translate  it  by  our  wealth,  or  substance.  But  Philippson  seems  to  have  taken  the 
 most  correct  view  of  the  whole  sentence,  when  he  considers  it  as  a  continuation  of 
 their  first  complaint.  Are  we  not  considered  as  strangers  to  him,  for  he  has  sold 
 us.  He  has  not  treated  us  as  daughters,  but  as  slaves.  For  not  only  did  he  exact 
 a  large  price  for  us,  but  instead  of  giving  us  some  part  of  it  as  our  marriage  portion, 
 he  has  altogether  devoured  our  purchase  money,  thus  treating  us,  not  like  daughters 
 w-ho  are  to  be  cherished,  but  like  strangers,  slaves,  who  are  sold.  This  view,  which 
 appears  to  us  the  most  correct,  because  the  most  simple,  and  most  in  accordance 
 ■with  the  context,  we  have  also  adopted. 
 
 vor.   I.  2  Y        * 
 
T    :  <:-    T  V     -:  ••  I-  ••    T  <•      IT  I  IT  V    <^       Ktt  j:-     -:  T 
 
 nt^-n  p^{^--p  kv  Dip  nrij?  nn:j.  u^  '^  rinni  n^^{  nn^^  m 
 )h  ™igNni  ^^{'?"!  Sn")  ]v.r\)  i^  :  ^rii'pip  r>^"^^?  ^^^1 
 linsj^m  ni*i:Di  N*iSn  15    ♦  :i:i"nx  n^n!i  nSn:3i  pSn  ):h  ™n 
 
 :>-:-.■  i    •  :  T  s    -:  i-    t  j-    :  vt  -:  i-  :    )    v  j-  jt  'J    - 
 
 the  vision  was  vouchsafed  to  Jacob,  after  Laban  had  more  than  once  altered  the 
 terms  of  their  contract. 
 
 13.  ha  n-'n  ^^?^  "-aj^^  /aw  «Ae  Coc?  0/  Setk-el.  ^NH  the  God  with  the  definite 
 article  H  prefixed.  "  As  if  the  text  had  7X  n'*3  7X  /  am  (the)  God  of  Bethel, 
 the  n  being  superfluous.  Other  instances  of  such  redundancy  are  found  in  tJic 
 Scriptures,  as  Numb,  xxxiv.  2.  jyj3  |^"ISn  7K."  (RasM.)  "  The  meaning  is 
 ^N  rT'S  ^X  ^Xn  </^e  (particular)  Gorf  (who  is  the)  God  of  Beth-el.  A  similar 
 instance  occurs  (supra  ii.  9.)  yil  31t3  nyTH  "j-'yi  as  if  the  text  had  nyT  nyTH  }*y"l 
 yil  31£3  and  the  tree  of  knowledge  (the)  knowledge  of  good  and  evil."  (Aben 
 Ezra.)  "  The  God  of  Bethel,  "with  especial  reference  to  the  protection  there  pro- 
 mised to  Jacob,  and  the  vow  he  there  had  made,  and  of  which — the  divine  promise 
 having  been  realised — it  was  now  time  he  should  acquit  himself.  This  especial 
 reference  is  indicated  by  the  definite  article  H,  which,  as  the  idiom  of  the  language 
 does  not  admit  of  its  being  prefixed  to  Beth-el,  is  added  to  ?S  God.  (Compare 
 infra  xxxv.  7."  (Tuch.J  The  Septuagint  render  "  I  am  the  God  who  appeared  to 
 thee  at  the  place  of  God,  where  thou  didst  erect  an  altar."  On  the  fact  of  the 
 angel,  (supra  verse  11.)  here  calling  himself  God,  R'  Joseph  Albo  (Ikkarimu.2S.J 
 remarks,  that  the  angel  or  messenger  speaking  for  Him  who  sent  him,  uses  the  first 
 person,  even  as  though  the  sender  himself  were  speaking.  "  Jacob  related  to  his 
 wives  all  that  the  angel  said  to  him,  in  order  the  more  readily  to  obtain  their  con- 
 sent for  his  purposed  departure.  But,  from  the  words  of  the  text  it  is  evident  that 
 he  condenses  into  one,  two  distinct  visions,  of  which  the  first  was  granted  to  him 
 during  the  rutting  season  (Comp.  supra  verse  10.)  of  some  preceding  year ;  while  the 
 second  took  place  directly  before  his  conference  with  Rachel  and  Leah,  which,  as 
 we  learn  from  verse  19,  was  held  in  the  sheep-shearing  season,  during  which  he 
 departed.  For  as  soon  as  the  angel  ordered  him  to  quit  Charan,  he  at  once  took 
 measures  to  obey  him  ;  and  on  the  morrow  after  the  vision,  sent  to  his  wives  to 
 acquaint  them  therewith.  The  angel  on  this  occasion  spoke  in  the  name  of  Him 
 who  sent  him."  (Nachmanides.J  ''131  Dip  T\7\V  Now  arise,  depart  from  this  la7id, 
 and  return  to  the  land  of  thy  kindred.  "  In  thus  announcing  to  his  wives  the 
 command  that  had  been  given  to  him,  Jacob  acquainted  them  with  the  purpose 
 of  the  interview  to  which  he  had  summoned  them,  and  called  for  their  immediate 
 decision;  since  the  word  nDJ?  now,  indicates  that  instant  obedience  was  required 
 from  him."     (Philippson.) 
 
 14.  "131  ni^Vl  ?n")  |yni  Rachel  and  Leah  answered  and  said  unto  Mm.  Although 
 Jacob  did  not  directly  ask  them,  "  are  you  ready  to  quit  your  father's  house  and 
 to  go  with  me,"  their  answer  is  directed  to  that,  the  sole  purpose  of  his  discourse. 
 According  to  Abarbanel,  the  full  meaning  of  their  answer  is,  "  If  the  aim  of  tliy 
 
196  GENESIS   XXXI. 
 
 IG.  For  all  the  wealth  which  God  hath  taken  from  our  father, 
 it  is  ours,  and  our  childi'en's  :  and  now,  whatsoever  God  hath  said 
 unto  thee,  do, 
 
 17.  Then  Yaacob  rose  up,  and  set  his  sons  and  his  wives  upon 
 camels. 
 
 18.  And  he  carried  away  all  his  cattle,  and  all  his  goods  which 
 he  had  acquired,  the  property  which  he  had  acquired  in  Padan- 
 aram ;  to  go  to  Yitschak  his  father  in  the  land  of  Canaan. 
 
 19.  For  Laban  was  gone  to  shear  his  sheep.  Rachel  stole  the 
 Teraphim,  that  were  her  father's. 
 
 20.  And  Yaacob  deluded  Laban  the  Ai-amite,  in  that  he  told 
 him  nothing ;  for  he  was  absconding. 
 
 Jacob  had  a  similar  feast  to  prepare  for  liis  own  domestics,  and,  therefore,  might 
 easily  find  an  excuse  for  his  absence.  And  also  that  he  was  not  then  so  greatly  in 
 favour  with  Laban,  that  the  latter  should  have  been  very  desirous  of  his  son-in-law's 
 company.  ^1D1  D''S"inn  DS  ?n"l  UJni  Rachel  stole  the  Teraphim  that  were  her 
 father'' s.  Respecting  the  various  meanings  assigned  to  the  word  Teraphim,  and  the 
 different  motives  w^hich  are  supposed  to  have  influenced  Rachel  to  take  them,  we 
 refer  to  note  {k)  at  the  end  of  the  section. 
 
 20.  "1D1  npy  332''1.  Thus  Yaacob  deluded  Laban  the  Aramite ;  literally,  Thus 
 Jacob  stole  the  heart  of  Laban  the  Aramite.  Onkelos,  p?  |0  Hpy  ^D31  Jacob 
 concealed  from  Laban.  33J  "  to  deceive,  like  the  Greek  KXeyrreiv.  2?  333  to 
 delude  one's  mind,  like  KXe-n-reiv  voov  Iliad,  book  xiv.  verse  217."  (Gesenius.) 
 "  To  steal  one's  heart,  is  an  expression  used  by  Persians,  Hindoos,  and  Greeks,  in  a 
 good  sense,  and  means  to  gain  the  favour  and  good  opinion  of  any  one  by  kindness 
 and  flattery.  But  our  text,  and  also  infra  verse  26,  prove  that  the  Hebrews  used 
 this  expression  in  a  different  sense,  as  a  reproach,  '  to  impose  on  any  one's  good 
 opinion,  in  order  to  deceive  him.'  This  view  is  further  confirmed  by  the  2nd  Samuel 
 XV.  6. ;  where  Absalom,  by  flattery  and  false  promises,  imposes  on  the  good 
 opinion  of  the  Israelites,  and  deludes  them  to  rebel  against  David."  (Philippson.) 
 17  T'jn  v3  ?y  In  that  he  told  him  nothing  "  of  his  intention  to  depart."  (R'.  S. 
 Ben  Melech.)  The  Samaritan  has  lV  Tiin  *'?3  IJ?  Even  not  to  tell  him.  mn  ''3 
 Nin  For  he  was  absconding.  "  It  is  not  likely  that  Jacob  would  tell  Laban,  '  I  am 
 about  to  abscond;'  therefore  the  whole  sentence  must  not  he  rendered  i)i  that  he  told  him 
 not  that  he  was  absconding ;  hnt  the  words  NIH  m3  ^3  explain  the  preceding  part  of 
 the  verse,  Jacob  deluded  Laban  ;  i.  c.  he  did  not  give  him  any  reason  to  suspect  his 
 intention,  which  was  to  abscond."  (R'.  S.  Ben  Melech. J  Dubno  objects  to  this 
 view,  that  it  is  not  strictly  in  accordance  with  the  tonic  accents ;  nevertheless,  it  is 
 adopted  by  many  translators,  as  Frank,  Philippson,  &c. ;  and  also  by  ourselves,  as  the 
 most  obvious  and  simple,  n'13  Absconding.  This  word  is  used  to  express  a  person's 
 clandestinely  and  hastily  leaving  a  place,  because  he  apprehends  future  danger ; 
 though  at  the  time  of  his  departure  no  one  pursues  him  :  whereas  /iight  from  imme- 
 diate danger  and  pursuit,  is  expressed  by  the  word  nD''3.     (Sphorno.) 
 
n>f^j<  vix  pn^^^--^^^  «inS  onx  nss  tr^n  ns^^^?  lii^ip  h)pf2 
 Q^3^nn-nx  ';'n^  nj^ni  lixi^-njst  inS  ^%  inSi.  19    :  ]j;j^ 
 
 16.  IJ^n'pl  Sin  13"?  It  is  our's  and  our  children's.  "  It  is  our's  because  we  are  not 
 slaves  to  be  sold,  but  free  born;  and,  therefore,  the  fruits  of  thy  fourteen  years 
 servitude  belong  to  us;  as  the  wages  of  thy  last  six  years  labour  belong  to  our 
 children." 
 
 17.  "121  VtJ'J  nSI  Via  nX  KtJ'''1  And  set  Ms  sons  and  Ms  wives  upon  camels.  Such 
 is  still  the  manner  of  travelling  in  the  East.  "  It  is  impossible  for  one  who  is  ac- 
 quainted with  the  Bible  to  witness  the  migration  of  a  Nomade  tribe,  whether  Ara- 
 bian or  Tartar,  without  being  forcibly  reminded  of  this  journey  of  Jacob,  and  the 
 varioxis  removals  of  his  grandfather  and  father.  Nothing  exceeds  the  expedition 
 Avith  which  the  people  of  the  East  prepare  for  an  entire  removal.  In  a  quarter  of 
 the  time  which  it  would  take  a  poor  family  in  England  to  get  the  furniture  of  a  single 
 room  ready  for  removal,  the  tents  of  a  large  encampment  will  have  been  struck,  and, 
 together  with  all  the  movables  and  provisions,  packed  away  upon  the  backs  of 
 camels,  mules,  or  asses ;  and  the  whole  party  will  be  on  its  way,  leaving,  to  use  an 
 expression  of  their  own,  not  a  halter  or  a  rag  behind."  {Kitto.  Notes  to  Pict. 
 Bible.) 
 
 18.  \y^l\>  njpD  The  property,  literally  cattle  his  property.  Otikelos  has  ^"!1^''a 
 n''J''3p1  his  cattle  and  the  property.  Jonathan  ilDDJI  ''in"'J  his  cattle  and  his  pro- 
 perty. Both  versions,  however,  are  opposed  by  the  tonic  accents.  Philippson 
 and  Arnheim  render  the  cattle  his  property.  But  Rashi  is  of  opinion  that  HJpO 
 1J"'Jp  signifies  the  property  Jacob  had  acquired  by  purchase  or  barter.  (Comp. 
 supra  XXX.  43,  note.)  The  Septuagint  did  not  at  all  translate  these  two  words. 
 The  Vulgate  has  et  greges,  and  the  English  authorised  version,  the  cattle  of  his 
 getting.  Mendelssohn  renders  these  two  words  by  Eigenthum,  i.  e.  property, 
 a  rendering  which  Cahen  and  we  have  adopted  as  the  most  comprehensive  that 
 could  be  employed;  especially  as  the  tonic  accents  do  not  admit  of  1J''Jp  being 
 separated  from  \]':^\>'0  so  as  to  give  a  distinct  meaning  to  each  word. 
 
 19.  13S^  nS  \\h  To  shear  his  sheep.  "  Which  he  had  placed  under  the  care  of 
 his  sons  at  a  distance  of  three  day's  journey  from  the  flocks  under  Jacob."  {Rashi.) 
 The  sheep-shearing  was  a  season  of  festivity,  during  which  plenteous  repasts  were 
 provided  for  the  shearers  and  shepherds.  (Com.  infra  xxxviii.  12.  1st  Sam.  xxv.  8. 
 2nd  Sam.  xiii.  23.)  Some  Rationalist  writers,  therefore,  find  it  inconsistent  that 
 Jacob  should  not  have  been  present  at  this  shearing-feast.     But  they  forget  that 
 
197  GENESIS    XXXI. 
 
 21.  So  he  fled  with  all  that  he  had,  and  he  arose,  passed  over 
 the  river,  and  set  his  face  towards  mount  Gilad. 
 
 22.  It  was  told  Laban  on  the  third  day  that  Yaacob  was 
 fled. 
 
 23.  He  took  his  kinsmen  with  him,  and  pursued  him  seven 
 days'  journey  ;  and  they  overtook  him  by  mount  Gilad. 
 
 24.  But  God  came  to  Laban  the  Aramitc  in  a  dream  by  night, 
 and  said  unto  him,  Take  heed  that  thou  speak  not  to  Yaacob  from 
 good  to  bad. 
 
 25.  Then  Laban  overtook  Yaacob.  Now  Yaacob  had  pitched  his 
 tent  on  the  mount :  and  Laban  with  his  kinsmen  pitched  by  the 
 mount  of  Gilad. 
 
 26.  Laban  said  to  Yaacob,  What  hast  thou  done,  that  thou  thus 
 deluded  me,  and  carried  away  my  daughters,  as  captives  taken 
 with  the  sword  ? 
 
 "  Whenever  a  man  remonstrates  with  another,  respecting  any  wrong  or  injury  which 
 he  has  inflicted  on  the  speaker,  the  latter  either  begins  with  fair  words,  and  by  de- 
 grees proceeds  to  abuse  and  threats  ;  or  he  begins  with  angry  words,  and  gradually 
 becomes  more  calm,  till  he  is  quite  appeased.  It  was  the  former  way  of  proceeding, 
 that  of  commencing  in  kindness  and  ending  in  anger,  which  Laban  was  cautioned 
 against;  but  not  against  the  latter,  or  beginning  the  conference  in  anger  and  ending 
 it  in  friendship.  Accordingly  Laban  obeyed  the  injunction  that  had  been  laid  upon 
 him ;  and,  though  his  meeting  with  Jacob  opened  with  accusations  and  reproaches,  it 
 ended  in  friendship  and  feasting."     {Abarbanel.) 
 
 25.  "IDI  JCi'^1  The7i  Lahan  overtook  Yaiicob.  According  to  Gesenius,  i^i  is  syno- 
 nymous with  pm  to  overtake.  According  to  Nachmaiiides,  the  word  p3T  applies 
 to  Laban' s  first  getting  sight  of  Jacob,  while  3t^'^1  means  his  coming  into  close  and 
 immediate  contact  with  him.  VPIX  n>^  ypfl  p7l  and  Lahan  pitched  with  his 
 kinsmen,  "  as  if  the  text  had  VnX  Dy.  The  Avord  PHX  his  tent  applies  both  to 
 Jacob  and  to  Laban  :  As  if  the  text  had,  Lahan  and  his  kinsmen  pitched  their  tent." 
 (Aben  Ezra.) 
 
 26.  JT'ti'J?  HD  What  hast  thou  done.  The  interview  between  Laban  and  Jacob 
 is  most  characteristic  ;  Laban  first  calls  Jacob  to  account  for  his  flight,  and  accuses 
 him  of  having  stolen  the  Teraphim.  At  this  last  reproach  Jacob  is  evidently  humi- 
 liated and  confounded,  as  the  semblance  of  right  is  with  his  adversary ;  accordingly 
 his  reply  is  brief,  and  he  at  once  concedes  to  Laban  the  right  of  searching  his  tents 
 and  baggage.  It  is  only  when  Laban  has  made  the  fullest  use  of  this  concession, 
 and  Jacob's  innocence  is  clearly  demonstrated,  that  the  latter  stands  forth  in  all  the 
 dignity  of  injured  honesty,  and  justifies  his  clandestine  departure  by  upbraiding 
 Laban  with  his  rapacity  and  arbitrary  conduct.  _  Laban,  unable  to  refute  Jacob's 
 charges,  and  desirous  to  avoid  further  exposure  in  the  presence  of  his  kinsmen. 
 
"^i  '^hm  Di*5  p^^  15*1 22    :  n^S^n  in  vis-n^^  nm  nn]:n 
 
 '  <S  .  J  I  V.T   T      .  V       ■.  »1T  :      •      -  V-  ^  T    T  V  V  VT  -  /,T    T     - 
 
 nit32?  aw\-Dy  n!inn--|3  '?i'?  ^f2m  'h  i2:k*i  nS^^n  bSna 
 
 J  )>.'~.i  ^  y    -   :         I V      j)j  :  V  ST    •  V       a-  t  : /,t  -  /  -.  ^ 
 
 21.  injn  nX  l^yi  And  he  passed  over  the  river.  Onkelos  and  Jonathan  both 
 add  mD  the  Euphrates ;  which  is  frequently,  and  by  way  of  eminence,  only 
 designated  as  "injn  the  river.  ny?3n  "IH  Mount  Gilead.  This  name  is  here  used 
 proleptically,  since  it  was  first  bestowed  by  Jacob  himself,  on  the  mound  he  raised 
 (see  infra  verse  48.)  and  subsequently  was  extended  to  the  mountains,  and  to  the 
 whole  district  between  the  rivers  Jahbok  and  Hieromax.  (See  note  I  at  the  end 
 of  the  Section.) 
 
 22.  ''EJ'vtJ'n  D1''3  On  the  third  day.  As  Laban  had  placed  his  own  flocks,  to 
 shear  which  he  was  now  gone,  at  the  distance  of  three  day's  journey  from  those 
 under  the  care  of  Jacob ;  it  took  that  time  before  the  intelligence  of  Jacob's  flight 
 could  reach  him. 
 
 23.  VnX  riN  His  kinsmen,  literally,  his  brethren.  Jonathan  renders  *13'^p  n* 
 his  kindred.  IDS  p2T^1  and  he  overtook  hitn.  Although  Jacob  had  considerably 
 the  start  of  Laban,  yet,  encumbered  as  the  former  was  with  herds,  flocks,  children, 
 &c.,  his  progress  must  have  been  very  slow  compared  to  that  of  Laban,  who  was 
 accompanied  only  by  strong  and  active  men,  and  whose  rapid  pursuit  was  not 
 impeded  by  any  obstacle. 
 
 24.  "\2\  N"I2''1  But  God  came  to  Laban  the  Aratnite  in  a  dream  by  night.  Ac- 
 cording to  Alen  Ezra,  Laban  had  this  dream  before  he  overtook  Jacob,  so  that 
 NnM  should  be  rendered,  God  had  come  to  Laban.  But,  according  to  Nachmanides, 
 Laban  arrived  at  the  foot  of  the  mount  towards  night-fall  of  the  seventh  day,  and 
 saw  Jacob  and  his  family  encamped  on  the  mount.  Laban  remained  in  the  valley 
 over  night,  and  there  he  had  the  dream  and  vision  which  prescribed  his  conduct  to 
 Jacob,  whom  he  reached  on  the  following  day.  yi  ly  3"lt3D  from  good  to  bad. 
 Both  the  Septuagint  and  the  Vulgate  only  translate  the  last  word.  The  English 
 authorised  version  has  either  good  or  bad,  which  is  an  absolute  prohibition,  at  all  to 
 speak  to  Jacob.  Mendelssohn,  who  has  the  same  rendering,  adds  in  a  parenthesis, 
 respecting  his  return  with  thee.  According  to  Tuch,  the  expression  yi  ly  SltDD 
 only  means,  not  to  do  him  aiiy  harm  (Sept.  TrovTjpd)  but  according  to  Philippson, 
 it  is  a  more  forcible  expression  than  y"l  1t^  31t3  good  or  evil,  and  its  converse 
 occurs  only  on  one  other  occasion  in  scripture,  (2nd.  Sam.  xiii.  22.  31D  "jy  yiD?.) 
 "  Thou  slialt  not  promise  to  do  him  good  if  he  will  return  with  thee ;  nor  yet 
 threaten  that   thou   wilt   do   him  harm  if  he  refuses  so  to  do."     {Nachmanides.) 
 
198 
 
 GENESIS    XXXI. 
 
 27.  Wiierefore  didst  thou  abscond  secretly,  and  steal  axoay  from 
 me,  and  didst  not  tell  me,  that  I  might  have  sent  thee  aw-ay  with 
 mirth,  and  with  songs,  with  tabret,  and  with  harp  ? 
 
 28.  But  hast  not  even  suiFered  me  to  kiss  my  sons  and  my 
 daughters  ?  Now,  thou  hast  acted  foolishly. 
 
 29.  The  power  is  in  my  hand  to  do  you  hurt :  but  the  God 
 of  your  father  spoke  unto  me  last  night,  saying,  Take  thou  heed 
 that  thou  sjDeak  not  to  Yaacob,  from  good  to  bad. 
 
 30.  And  now,  though  thou  wouldest  needs  be  gone,  because 
 thou  didst  greatly  long  for  thy  father's  house  ;  wherefore  hast 
 thou  stolen  my  gods  ? 
 
 31.  Yaacob  answered  and  said  to  Laban,  because  I  was  afraid  : 
 for  I  thought,  perhaps  thou  wouldst  by  force  take  thy  daughters 
 from  me. 
 
 thou  didst  act  foolishly  in  so  doing  ?     I  know  thee  too  well  to  admit  the  validity  of 
 such  an  excuse. 
 
 29.  n"!  ?N?  C^''  The  power  is  in  7ny  hand.  "  7X  from  7lX  or  ?''S  (both  roots 
 obsolete)  as  an  abstract  noun,  strength  or  power."  (^Gesenius.)  Sept.  tax^'ei 
 V  X^^P  l^ov'  my  hand  is  strong.  Onkelos,  ''1^2  XPTl  fTiX  there  is  power  in  my 
 hand.  Dii^K  ^'^?^{1  but  the  God  of  your  fathers.  Laban,  who  in  the  next  verse 
 calls  the  Teraphim  my  Gods,  speaks  of  the  God  who  had  appeared  unto  him,  not 
 as  his  own  God,  but  as  the  especial  protector  of  Jacob  and  his  immediate  ancestors. 
 D3''3X  your  fathers,  both  here  and  the  preceding  D3)0J?  '^"^^'^  2/°"'  the  Samaritan 
 has  the  singular,  "jtDy  with  thee,  and  *]"'3X  thy  father,  so  likewise  the  Septuagint. 
 tJ'lDK  last  night.  "  This  word  signifies  yester-night,  evening,  and  night  generally." 
 {^Gesenius.') 
 
 30.  nnSD33  P1D33  ^3  Because  thou  didst  greatly  long.  5]D33  the  conjugation 
 Niphal,  of  the  root  tlD3  to  long  or  greedily  desire.  Comp.  Psalms  Ixxxiv.  3. 
 ^2^23  nnpD  D31  nQD33.  "  It  appears  that  Plp3  silver  or  money  is  derived  from 
 this  root,  as  being  the  object  of  general  and  greedy  desire."  {Ben  Sew.)  Laban 
 himself  here  advances  an  excuse  for  Jacob's  flight,  in  order  to  render  the  accusation 
 of  theft  the  more  forcible  and  inexcusable.  "131  DUJ  ilty?  wherefore  hast  thou 
 stolen  my  Gods,  "  Since  it  is  not  thy  intention  to  worship  my  Gods,  and  they  could  not 
 aid  thee  in  thy  flight,  what  other  motive  couldst  thou  have  for  stealing  them,  than 
 the  dread,  that  by  their  means  I  should  discover  the  crime  that  prompted  thy  flight." 
 {Abarba7iel.) 
 
 31.  ^mON  '•3  For  I  thought, ViteiMy,  I  said.  ")::))  huT)  ]Si  perhaps  thou  wouldst 
 by  force  take  thy  daughters  from  me.  According  to  Abarbane  I,  Jacob's  answer  is 
 short  and  timid,  because  he  fears  that  the  Teraphim  may  be  found  with  some 
 member  of  his  family,  and  he  himself  become  disgraced.  Therefore,  his  reply 
 conveys  nothing  that  can  be  oflensive  to  Laban.  He  expresses  liis  fear  that 
 Laban  might  by  force  have  retained  his  daughters,  because  in  his  paternal  fondness 
 
i6  n^^isni  "^p 
 
 T        ••    :  -  t<;t  .  it  v.  •.    .  .  •  :       I 
 
 hn  -\f2^\  ^9i<  D7n^?  ^ribxi  yn  way  nib^j^S  n^  ^5^^"^.  29 
 :  ^j^^!t--nwNl  rini^  ™!?  T3^  ^'?^  ^^^^^^  ^??^'"'?  ^^^^^ 
 
 makes  the  first  advance  towards  a  reconciliation,  which  recognizes  Jacob's  right 
 to  all  that  he  has  earned,  and  leaves  him  in  undisturbed  possession  thereof, 
 mn  nra:i'3  lae  captives  taken  loith  the  sword,  ^'\.o  are  carried  off  without  the 
 consent  of  their  parents  and  kindred. 
 
 27    *n«  33ani    And  steal  away  from  me.     According  to  some,  this  expression 
 is  an  abbreviated  repetition  of  the  preceding  ^aa*?  nS  235ni.     Me«c^eJs.o.«  con- 
 siders it  as  referring  to  the  theft  of  the  Teraphim,  and  renders  it.  and  hast  rolhed 
 me      But   according  to  some  it  refers  to   the  secret,   and,   as    Laban  niaintains 
 dishonest  manner  of  Jacob's   departure,    in   which   sense  we   have  -  -'^^  ^  " 
 nnbt^^SI  that  I  might  have  sent  thee  away.     "  It  is  still  the  custom  m  the  East 
 that  when    a   person   of   distinction  sets  out    on  a  distant  journey,    his   kmdred 
 accompany  him  some  part  of  the  way  with  music  and  songs,     r^nm^  with  rmrtk 
 Festivities.     According  to  Arnheim,  with  dancing.     ^n2  with  tahret,  an  instrument 
 not  unlike  the  modern  tambourine,  which  is  still  commonly  used  m  the  East   wheie 
 it  retains  its  name  of  .0^.    (See  Niebuhr's  Travels,  i.  146.  and  181.    Russel  History 
 of  Aleppo,  page  94.)     Its  use  is  very  frequently  mentioned  in  the  scriptures,  and  it 
 appeal'    to  have  been  a  favourite  instrument  both  in  civil  and  religious  rejoicmgs. 
 -113331  arid  with  harp,  compare  supra  iv.  20.  note. 
 
 OS  ^jna'DisVl  But  thou  hast  not  even  suffered  me,  root  K'DJ  conjugation 
 NiPHAL,  «  synonymous  with  m:n  to  permit."  {Ben  Sew.)  >^2b  my  sons 
 "  He  considers  his  gi-andsons,  as  though  they  were  his  own  sons."  iPhihppson.) 
 1K;y  n'?3Dn  nny  now  thou  hast  acted  foolishly,  literally,  now  '^«"  ^"^^Jf" 
 ZStodo.  TheSamaritanhasniC.y.^ona..anrenders  n^^  HD  H^D.  .o« 
 LtJnfoolishinwhat  thou  hast  done.  Onkelos,  13yD^  SH^^DS  ^^---^/-;- 
 ■  todo  ft.  According  to  Marbanel,  this  expression  of  Laban's  is  not  an  affirmation 
 Lt  a  question.  This  commentator  assumes  that  Laban  suspected  the  uncom- 
 mon  increase  of  Jacob's  property  had  been  caused  by  some  netarious  practices  or 
 contrivances;  and  that  the  dread  of  detection  had  impelled  Jacob  to  ab  c  nd 
 Therefore,  Laban  opens  the  conference  with  the  question  n^^V  HD  what  hast  thou 
 done?  (supra  verse  26.)  "  Of  what  heinous  crime  hast  thou  been  guilty  ?  For  nothing 
 else  could  induce  thee  to  commit  so  gi'oss  an  outrage  on  my  feelings  and  those  0 
 my  children.     Or  wilt  thou  pretend  thou  hadst  no  motive  for  abscondmg,  and  that 
 
199  GENESIS    XXXI. 
 
 32.  With  vrhomsoever  thou  findest  thy  gods,  let  him  not  live  : 
 before  our  kinsmen  recognize  what  is  thine  with  me,  and  take 
 it  to  thee  :  for  Yaacob  knew  not  that  Kachcl  had  stolen  them. 
 
 33.  Laban  went  into  Yaacob's  tent,  and  into  Leah's  tent,  and 
 into  the  two  bondwomen's  tents  ;  but  he  found  them  not.  Then 
 he  went  out  of  Leah's  tent,  and  entered  into  Rachel's  tent. 
 
 34.  Now  Rachel  had  taken  the  images,  and  put  them  in  the 
 camels'  furniture,  and  sat  upon  them :  and  Laban  rummaged  all 
 the  tent,  but  found  thein  not. 
 
 35.  She  said  to  her  father.  Let  it  not  displease  my  Lord  that  I 
 cannot  rise  up  before  thee ;  for  the  custom  of  woman  is  upon  me : 
 and  he  searched,  but  found  not  the  Teraphim. 
 
 34.  ?to3n  ^3  The  camel's  furniture.  13  according  to  Gesenius,  and  others,  "  a 
 small  tent  which  is  fastened  on  the  back  of  a  camel,  and  in  which  the  women  usually 
 sit."  This  exposition  is  objected  to  by  Kitto  and  Philippson,  who  contend  that 
 these  tents,  or,  as  they  call  them,  cradles,  are  never  used  for  seats  except  Avhile 
 actually  riding;  and  so  singular  a  circumstance  as  Rachel's  sitting  upon  them,  would 
 alone  have  sufficed  to  have  attracted  Laban's  suspicion.  Rashi  explains  "13  by 
 the  French  word  hat  a  pack-saddle  :  And  this,  as  Kitto  remarks,  "  is  peculiarly  appro- 
 priated to  the  use  of  a  seat,  or  rather  of  a  cushion  against  which  a  person  seated  on 
 the  floor  may  lean.  These  saddles,  which  are  made  of  wood,  are  high,  and  the  con- 
 cavity, usually  filled  by  the  back  of  the  camel,  would  form  an  excellent  hiding  place 
 for  such  images  as  the  Teraphim."  But  as  these  pack-saddles  are  not  usually 
 removed  at  the  end  of  a  day's  journey,  it  has  been  suggested  that  Rachel  hid  the 
 Teraphim  under  the  Hesar,  which  consists  of  carpets,  cloaks,  clotlis,  and  the  like, 
 heaped  upon  the  saddle,  to  form  a  comfortable  seat  for  ladies  who  do  not  use  the 
 tent  or  cradle.  These  things  are  always  taken  off  at  the  end  of  a  day's  journey,  and 
 serve  as  a  sort  of  mattress  in  the  tent,  on  which  a  person  may  sit  or  lie  down. 
 Mendelssohn  and  the  Germans  render  13  saddle ;  Cahen  and  Frank,  have  pack- 
 saddle ;  Boothroyd  has  camel's  pillion.  Amidst  these  conflicting  opinions  we 
 have  preferred  retaining  the  rendering  of  the  English  authorised  version,  camel's 
 
 furniture,  the  vagueness  of  which  is  most  expressive  of  the  uncertainty  that  prevails 
 on  the  subject.  \1?  tJ^tJ^CI  Laban  rummaged.  K^t^O  In  the  conjugation  Kal,  to 
 grope  about,  or  search  :  conjugation  Piel,  expressive  of  intenseness,  to  runimage. 
 Meyidelssohn  has  durchivilhlte,  Cahen  and  Frank  have  fouilla,  and  most  of  the 
 modern  Germans,  {Zunz,  PkUippson,  Arnheim,)  liave  durchtastete,  expressions 
 which  nearly  correspond  to  the  English  rummaged. 
 
 35.  "T'JSD  Dip?  ?31N  ^  I  cannot  rise  up  before  thee.  Veneration  for  parents  is  so 
 strictly  observed  in  the  east,  that  neither  among  the  civilised  Persians,  nor  yet  among 
 the  wild  Bedouins,  may  a  child  eat,  much  less  sit  down,  in  the  presence  of  its  parent. 
 No  dignity  exempts  the  child  from  the  homage  due  to  a  parent.  Rachel  is,  there- 
 lore,  bound  to  apologise  for  not  rising,  and  her  apology  is  accepted  because,  from  the 
 
 VOL.    I.  2    z 
 
i6  r\'^i<^:i  to^P 
 
 AT  T  i    :  >.    T  -:  IT        >••    :  v    ^    :  t    ••  v    j    :  \i^:-  v     i     :      (t  t 
 
 iih]  hr\kr\"hT-m  jnS  wb;,5  nn-Sy^  :3^ni  Sg^ri  np?  Dpb^:;ii 
 
 !•    T  :    -  V  vT  T  J    :  ••   -  :  -      A-  v    t       f  ■: /:■  I     ■   ^  I  ■■  ^ 
 
 he  might  be  unable  to  part  from  them.  But  Jacob  does  not  say  that  he  feared 
 being  robbed  of  his  own  children  and  of  his  property,  as  he  does  not  wish  to  irritate 
 Laban. 
 
 32  nTl"'  iih  Let  him  not  live,  literally,  he  shall  not  live.  According  to  Rashi, 
 this  was  a  wish  or  execration,  may  he  not  live,  and  arose  from  Jacob's  detestation  of 
 idolatry.  Tradition  adds  that  this  execration  cost  Rachel  her  life.  But  Aben  Ezra 
 and  Rashham,  are  of  opinion,  that  it  is  a  declaration,  by  which  Jacob  places  the 
 life  of  the  thief  in  Laban's  hands,  as  Joseph's  brethren  did  on  a  similar  occasion. 
 (Comp.  infra  xliv.  9.     HOI  7nny0  IHS  X^»  "lEJ'S.) 
 
 33.  p'?  X3"i"l  Laban  went,  the  Samaritan  adds  ti>Sni1  a^id  searched.  So  also 
 the  Septuagint.  ^py  '?nK3  into  ^aiicoVs  tent.  According  to  Rashi,  this  tent  is 
 the  same  which  at  the  end  of  the  verse  is  called  Rachel's  tent,  and  it  belonged 
 to  both  of  them,  because  Jacob  habitually  dwelt  with  Rachel.  But  Aben  Ezra, 
 Nachmanides  and  Rashbam,  object  to  this  exposition.  nnOXH  Ti^  ?nK  and  into 
 the  tent  of  the  two  bond-women.  "Both  of  them  had  but  one  tent;  or  perhaps  it 
 must  be  understood  as  the  tent  of  each  of  the  two."  {Aben  Ezra.)  This  last  view 
 is  also  adopted  hy  Nachmanides.  "1D1  H^'?  ^nXO  ^^'•1  Then  he  went  from  Leah's 
 tent,  and  entered  into  Rachel's  tent.  The  variation  in  the  words  of  the  text — which 
 first  states  that  Laban  went  into  the  tent  of  Jacob,  thence  into  that  of  Leah,  and  from 
 thence  into  that  of  the  two  maid  servants,  while  here  it  states  that  from  the  tent  of 
 Leah,  Laban  went  into  that  of  Rachel— has  caused  much  difference  in  the  opinion  of 
 commentators.  Rashi,  as  we  have  already  mentioned,  states  Jacob's  and  Rachel's  tent 
 to  be  the  same ;  and  that  Laban  having  searched  through  all  the  tents,  returns  a 
 second  time  to  that  of  Rachel,  because  from  his  knowledge  of  her  disposition,  he  sus- 
 pects her  more  than  any  other  person.  But  according  to  Aben  Ezra,  whose  views 
 are  also  adopted  by  Nachmanides  and  Raskbam,  the  text  first  briefly  relates  Laban's 
 general  search  through  the  tents  in  which  the  Teraphim  were  not :  and  these  are 
 classed  together  under  the  expression  X^*0  ^5^1  he  found  them  not,  the  repetition 
 of  which,  after  the  search  of  each  tent,  is  thereby  avoided.  The  sacred  historian  then 
 narrates  the  measures  adopted  by  Rachel  to  conceal  her  theft,  and  begins  by  telling 
 us,  that  her  tent  was  the  third  that  Laban  searched,  since  from  Jacob's  tent,  he 
 passed  into  Leah's,  and  from  that  into  Rachel's,  so  that  the  tent  of  the  bond-women 
 was  the  last  he  searched. 
 
200  GENESIS    XXXI. 
 
 36.  Yaacob  was  Avroth,  and  cliodc  witli  Laban  :  Yaacob  replied 
 and  said  to  Laban,  What  is  my  transgression  ?  what  is  my  sin, 
 that  thou  hast  so  hotly  pursued  after  me  ? 
 
 37.  For  thou  hast  rummaged  all  my  chattels,  what  hast  thou  found 
 of  all  thy  household  chattels  ?  produce  it  here  before  my  kinsmen, 
 and  thy  kinsmen,  that  they  may  decide  between  us  both. 
 
 38.  These  twenty  years  have  I  been  with  thee  ;  thy  ewes  and 
 thy  she-goats  have  not  cast  their  young,  and  the  rams  of  thy  flock 
 I  have  not  eaten. 
 
 39.  That  v/hich  was  torn  I  brought  not  unto  thee,  I  bore  the 
 loss  of  it ;  of  my  hand  didst  thou  require  it,  lohetlier  stolen  by  day, 
 or  stolen  by  night. 
 
 40.  AVhere  I  was  by  day  the  heat  consumed  me,  and  the  frost 
 by  night ;  and  my  sleep  departed  from  mine  eyes. 
 
 shepherds,  when  in  the  wilderness,  feed  upon  the  flesh  of  the  flocks,  and  prefer  the 
 rams  ;  but  Jacob,  from  a  sense  of  probity,  did  not  follow  their  custom. 
 
 39.  nSltS  That  which  was  torn,  by  beasts  of  prey,  which  abound  in  those  coun- 
 tries. ^itO^^^  I  bore  the  loss  of  it.  Root  t^DH  to  sin,fail,be  deficietit.  lUDHK 
 is  deficient  of  the  third  radical  letter  (&<)  "  as  if  the  text  had  nJNtSriN  /  had  to 
 bear  the  deficiency."  (Rashbam.)  "  Conjugation  Piel,  which  has  the  meaning  of 
 removing  a  defect,  ox  making  good  a  loss."  (BenSeeb.)  HJti'pSn  Didst  thou  require 
 it.  Neither  the  Samaritan  nor  the  Scptuagint  has  this  word.  'n333  stolen. 
 "  The  final  ''  is  superfluous,  and  the  word  must  be  iinderstood  as  if  it  were  D^iJ." 
 {Aben  Ezra.)  "  If  the  ^  at  the  end  of  this  word  were  a  servile  letter,  (pronoun 
 first  person  singular)  it  would  require  a  t  under  the  3  (^0233  stolen  from  me.) 
 Whereas  in  the  text  the  3  has  a  :  CJl^pi)  the  *  is,  therefore,  superfluous." 
 {Rashbam.)  "  This  statement  of  the  responsibility  which  Jacob  was  compelled  to 
 take  upon  himself,  is  generally  adduced  as  a  proof  of  the  unusual  and  unfair  terms 
 which  Laban  imposed  on  liis  principal  herdsman,  whom  he  held  accountable  for 
 every  loss  and  every  damage.  But  if  we  closely  examine  the  words  of  the  text,  we 
 find  that  it  is  only  a  challenge  from  Jacob,  who  calls  on  Laban  to  adduce  any  instance 
 of  his  negligence  or  want  of  proper  care,  since  the  words  T\^^p2r\  ''T'D  HJDnS  ''33X 
 must  be  rendered,  "  I  will  bear  the  loss  of  it,  from  my  hand  thou  maycst  require  it." 
 (Tuch.) 
 
 40.  DV3  *^''^^  where  I  was  by  day,  after  the  rendering  of  Jonathan,  wlio  has 
 vhpni  NOD''n  TlMn  when  I  was  by  day  in  the  field.  "131  3"in  ^J^SX  the  heat 
 consumed  me,  and  the  frost  by  night.  Throughout  the  whole  of  Western  Asia,  the 
 difference  of  the  temperature,  by  day  and  by  night,  is  most  severe.  This  is  particu- 
 larly the  case  in  the  months  of  September,  October,  November,  March,  April 
 May :  and  the  cold  by  night  is  found  to  be  intense  in  proportion  to  the  heat  by  day. 
 "  I  have  travelled  in  Arabia  and  Mesopotamia,  both  in  winter  and  summer,  and 
 have  found  the  truth  of  what  the  Patriarch  said,  '  that  he  was  scorched  with  heat 
 
ni2  V?^r"n)^  phh  ^^^])  nps?:.  p?:a  15^?  ^IM.  ^|?J?:-^  ^^?-  ^^ 
 iih  "fiit^v  '^'^1  ^bp^  ^^  V^-)  t!?'^!  "^^^  ^'^'^^  ^^^^  ^'ir^V. 
 
 remotest  time,  the  state  in  which  she  professed  to  be,  was  considered  as  contamina- 
 ting to  such  a  degree,  that,  according  to  Nachmanides,  Laban  did  not  even  offer  a 
 single  word  in  reply  to  Rachel's  apology,  lest,  by  so  doing,  he  should  contract  some 
 impurity ;  and,  according  to  Aben  Ezra,  Rachel  sat  outside  the  tent,  so  that  she  was 
 not  even  under  the  same  roof  with  him. 
 
 36.  "lai  Ipvh  "inM   Yadcob  ivas  wroth,  and  chode  with  Laban.     "  When  Laban 
 first  propounded  his  accusation  of  theft,  Jacob  apprehended  that  some  one  of  his 
 family  or  household  might  have  stolen  the  Teraphim.     But  when  after  strict  search 
 nothing  could  be  found,  Jacob  began  to  think  that  the  accusation  was  false,  and 
 that  no  theft  at  all  had  been  committed  on  Laban  ;  but  that  it  was  a  pretence  invented 
 by  him,  in  order  to  have  the  opportunity  of  searching  Jacob's  property.     Under  this 
 impression,  Jacob's  mind  became  highly  irritated,  so  that  he  quarrelled  with  Laban." 
 {Abarbanel.)     All  the   wrongs,  all  the  injuries  which,  during  twenty  long  years, 
 Laban   had    inflicted  upon  him,    and    the    sense    of    which    he    had    painfully 
 smothered  within   himself,    now  crowd  upon    Jacob's  mind,    and    burst   forth  in 
 an   indignant   remonstrance,    before   which  Laban    stands  mute   and  confounded. 
 apy  lyi    Yadcob  replied.  TM]}  "  to  reply  to  an  accusation.''     {Gesenius.)     "  Now 
 first  Jacob  feels  himself   in  his  right,  and   fully  replies   to  Laban's  accusations." 
 {Frank.)     "1D1  *J?t^S  i^'O   What  is  my  transgression,  what  is  my  sin.     "What  is 
 there  in  my  conduct   during  the  many  years  I  have  been  connected  with  thee  that 
 warrants  thy  broaching  so  atrocious  an  accusation."     {Abarbanel.)    nnS  np^T  ''3 
 that  thou  hast  so  hotly  pursued  after  me.     "  p'pT  to  burn.     Construed  with  nnX  to 
 pursue  ardently  or  hotly.  Comp.  1st  Saml.  xvii.  53.   Construed^with  the  accusative  in 
 the  same  sense.  Comp.  Lamentations  iv.  19.   liip"?-!  Onnn  "py  "    {Gesenius.) 
 
 37.  n3  D^t^  produce  it  here,  literally  put  it  here.  nJ3  before,  coram,  in  con- 
 spectu.  "l^nSI  ''HX  my  kinsmen  and  thy  kinsmen,  literally,  my  brethren  and  thy 
 brethren.  (Compare  supra  xiii.  8.  note.)  I^it^  T^  ^^'^^'^  ''^"^  ^^'V  "'"^  '^"'''^'' 
 between  us.  "  m^  in  Kal  not  used.  In  Hiphil  ^Din  to  judge  or  decide.  Spoken 
 of  a  judge,  i.  q.  ^Q^  (Comp  Isa.  xi.  3.)  Hence  construed  with  h  to  do  Justice  to 
 any  one.  Ibid  xi.  4.  Construed  with  \^2  to  decide  between  parties.  _  Comp.  Job 
 ix.  33."     (^Gesenius.) 
 
 38.  lV3K>  i6  have  not  cast  their  young.  ^DEi>  conjugation  Piel  of  the  root  V^ti'  to 
 lose  children.     13S^f  h'^'^  and  the  rams  of  thy  .flock.      According  to  Rashbam 
 
201 
 
 GENESIS    XXXI. 
 
 41.  I  have  now  been  twenty  years  in  thy  house ;  I  served  thee 
 fourteen  years  for  thy  two  daughters,  and  six  years  for  thy  cattle : 
 and  thou  hast  altered  my  wages  ten  times. 
 
 42.  Unless  the  God  of  my  father,  the  God  of  Abraham,  and  the 
 rcvered-one  of  Yitschak  had  been  with  me,  surely  thou  hadst  now 
 sent  me  away  empty  :  God  hath  seen  mine  affliction,  and  the 
 labour  of  my  hands,  and  decided  last  night. 
 
 43.  Laban  answered  and  said  unto  Yaacob,  The  daughters  are 
 my  daughters,  and  the  children  are  my  children,  and  the  cattle 
 are  my  cattle,  and  all  that  thou  seest  is  mine  :  And  unto  these  my 
 daughters,  what  can  I  do  this  day,  or  unto  their  children  which 
 they  have  borne  ? 
 
 44.  Now  therefore,  come,  let  us  make  a  covenant,  I  and  thou  ; 
 and  let  it  be  for  a  witness  between  me  and  thee. 
 
 45.  Then  Yaiicob  took  a  Stone,  and  raised  it  for  a  monu- 
 ment. 
 
 that  the  purpose  of  Laban's  pursuit  was  to  plunder  Jacob  of  all  his  hard-earned 
 ■wealth,  Laban  is  not  able  to  deny,  since  his  companions  probably  knew 
 that  it  was  but  too  true.  Jacob's  remonstrance,  therefore,  while  it  throws  great 
 light  on  the  nature  of  his  connexion  with  Laban,  must  also,  coupled  with  Laban's 
 inability  to  reply,  be  considered  as  a  triumphant  vindication  of  Jacob's  conduct 
 during  the  period  of  that  connexion ;  a  vindication,  the  more  impressive,  as  it 
 forms  the  wind-up  of  his  manifold  transactions  with  his  father-in-law.  ''J2  D"'33n 
 the  children  are  my  children,  compare  supra  verse  28  note,  v  UN"!  nnX  1tJ*S  ?D1 
 Kin  And  all  that  thou  seest  is  mine.  Laban,  instead  of  directly  replying  to  Jacob's 
 remonstrances,  endeavours  to  get  out  of  the  altercation  in  the  most  favorable  way 
 he  can.  He,  therefore,  begins  by  advancing  a  claim  to  all  that  Jacob  possesses  as 
 his  own,  but  in  the  next  breath  he  declares  that  such  is  his  generosity  and  love  for 
 his  children,  that  provided  Jacob  will  consent  to  the  covenant  he  proposes,  he  will 
 renounce  all  his  claims.  D1'>n  H^N?  nt^yX  HO  TlJ^^I  And  unto  these  my  daugh- 
 ters, what  can  I  do  this  day,  literally,  and  mito  my  daughters  what  can  I  do  to  these 
 this  day.  "  How  can  it  ever  be  my  intention  to  injure  them."  (Rashi.)  "  As 
 to  my  daughters  I  will  see  what  good  I  can  do  for  these."     {Nachmanides.) 
 
 44.  nn^  nm33  Let  us  make  a  covenant,  the  stipulations  of  this  covenant  are 
 given  infra  verses  50  and  52.  1^7  ^^^"l  and  let  it  be  for  a  witness,  literally,  and 
 let  him  be  for  a  witness.  "  This  applies  to  the  Lord,  blessed  be  his  name."  {Rashi.) 
 "  Let  us  establish  our  covenant  by  means  of  some  durable  token,  which  may  be  for 
 a  witness  between  us."     {Nachmanides.) 
 
 45.  n2V0  nD''"l''1  And  raised  it  for  a  monument.  "  He  raised  the  stone  so  tlial 
 it  became  a  monument  by  being  erected  on  the  highest  part  of  the  mount,  from 
 whence  it  could  be  seen  afar.  Therefore,  the  text  uses  the  word  nOH^I  he  raised 
 it;  and  nut  nfllX  DK'M  he  set  it."     {R'.  S.  Ben  Melech.) 
 
■y?1^  Y^"^^^:1^'''^?  ^^^  ^'^^^-  '^'^^^  ^^  *  '-'^-  '^^^  ™- 
 r\j2'y)  ]^^  201  npn.  45    ♦  ^yy^  >y^  if:>  m\  T\m)  \:3«  nnn 
 
 in  the  day,  and  stiffened  with  cold  in  the  night.'  This  contrariety  in  the  qualities 
 of  the  air  in  twenty-four  hours  is  extremely  great  in  some  places,  and  not  conceiv- 
 able to  those  who  have  not  seen  it ;  one  would  imagine  they  had  passed  in  a  moment 
 from  the  violent  heats  of  summer  to  the  depth  of  winter."  (Chardin  apud  Harmer 
 Obs.  &c.,  vol.  i.,  page  74.)  niH  heat.  The  Samaritan  has  ^-\n  winter  or  cold. 
 ^3''yn  TlJti'  Tim  a7id  7ny  sleep  departed  from  my  eyes.  "  The  heavy  responsibility 
 thou  didst  impose  on  me,  and  which  held  me  accountable  for  losses  by  night  as  well 
 as  by  day,  drove  sleep  from  my  eyes,  as  I  was  kept  continually  on  the  watch,  and 
 anxiety  of  mind  did  not  allow  me  to  rest."     {AbarbaJiel.) 
 
 41.  "131  Tll^K'D  P|*Pnni  A7id  thou  hast  altered  my  wages  ten  times.  Compare 
 supra  ver.  7.  While  Aben  Ezra  and  Rashbam  consider  the  phrase,  ten  times.,  as 
 expressive  of  an  indefinite  number ;  others,  as  Nachmanides,  inier,  from  Laban's  not 
 attempting  any  reply  to  this  reproach,  that  he  was  conscious  of  having  actually 
 altered  the  terms  of  his  agreement  with  Jacob,  ten  different  times,  to  suit  his  own 
 purposes. 
 
 42.  '•3X  Tlh^  The  God  of  tny  father.  "  The  next  words  of  Jacob  explain  what 
 God  he  meant."  {Dubno.)  pHV  nnDI  and  the  revered-one  of  Isaac.  "  triD 
 (verbal  from  nnS  to  fear,)  the  object  of  fear  or  reverence."  {Gesenius.)  OnJcelos 
 and  Jonathan  both  render  pH^"-  r\h  ^'•mTl  ivhom  Isaac  feared  or  venerated,  i.  e. 
 the  Lord.  Mendelssohn  has  "  the  veneration  of  Isaac"  'h  V>^T]  had  been  with  me, 
 literally,  to  me.  Onkelos  and  Jonathan  render  nyoa  to  my  support  or  aid;  so  like- 
 wise Mendelssohn.  But  most  of  the  moderns,  Zunz,  Cahen,  Philippsoit,  Artiheim, 
 &c.,  render,  with  me.  >:r\rh'^  Dpn  HW  *D  Surely  thou  hadst  now  sent  me  away 
 empty.  "  Thy  intention  was  to  send  me  away,  not,  with  mirth  and  songs,  as  thou 
 pretendest,  but  robbed  and  plundered,  stripped  of  wives,  children  and  properly." 
 (Rashbam.)  "  Dpn  an  adverb,  from  p'<'\^  with  the  termination  Or  e7npty."  {Ge- 
 setiius.)  B>OS  n3V1  and  decided  last  night,  referring  to  Laban's  statement,  supra 
 verse  29. 
 
 43.  pV  lyi  Laban  a7istvered.  Although  surrounded  by  his  kinsmen  and  fellow 
 citizens,  and  naturally  anxious  to  maintain  a  good  character  before  them,  Laban 
 feels  himself  unable   t.^  refute  any    of  Jacob's  reproaches.     Even  the  accusation, 
 
202  GENESIS    XXXI. 
 
 46.  Yaacob  said  unto  his  kinsmen,  Gather  stones ;  they  took 
 stones,  and  made  an  heap  :  and  they  did  eat  there  upon  the 
 heap. 
 
 47.  Laban  called  it  Yegar-sahadutha :  but  Yaacob  called  it 
 Gal-ed. 
 
 48.  For  Laban  said,  Be  this  heap  a  witness  between  me  and 
 thee  this  day.     Therefore  was  the  name  of  it  called  Gal-ed ; 
 
 49.  And  Mitspah ;  for  he  said,  The  Lord  watch  between  me 
 and  thee,  when  we  are  absent  one  from  another. 
 
 50.  That  thou  shalt  not  afflict  my  daughters,  or  that  thou  shalt 
 not  take  other  wives  besides  my  daughters,  though  no  man  he 
 with  us ;  See,  God  is  witness  betwixt  me  and  thee. 
 
 51.  Laban  further  said  to  Yaacob,  Behold  this  heap,  and  behold 
 this  monument,  which  I  have  piled  up  betwixt  me  and  thee ; 
 
 n^niDI)  with  a  n  (Psalm  Ixvi.  7.  nJ''D^n  O'l'in  r3''y)  and  with  p  (inthetext) 
 it  must  be  rendered  to  observe  narrowly."  {Geseyiius.)  "131  "inD3  ^3  when  we 
 are  absent  one  from  another,  "inDJ  ahsent,  literally,  hidden  or  concealed,  i.  e. 
 when  the  distance  which  separates  us  will  hide  us  from  one  another's  sight.  Ac- 
 cording to  Aben  Ezra,  the  first  name  Galeed  was  given  by  Laban,  and  the  second 
 name  Mizpah  was  given  by  Jacob,  who  said  the  Lord  shall  loatch  us. 
 
 50.  '•rilJn  nX  njyn  DX  That  thou  shalt  not  afflict,  literally,  if  thou  wilt  afflict. 
 "  The  word  DN  when  used  as  an  oath  or  asseveration  conveys  a  negative,  will  or 
 shall  not."  {Mendelssohn.  Compare  supra  xxvi.  29  note.)  njyn  thou  shalt  afflict. 
 "  Withhold  from  them  their  conjugal  rights."  (Eashi.)  "131  d''^':  Pipn  DX1 
 or  that  thou  shalt  not  take  other  wives  besides  my  daughters.  According  to 
 Abarbanel,  the  condition  which  Laban  here  dictates  to  Jacob  is  intimately  con- 
 nected with  the  observation  which  he  addressed  to  him,  (supra  verse  43.)  The 
 daughters  are  my  daughters,  and  the  children  are  my  children,  and  the  cattle  are 
 my  cattle,  and  all  that  thou  seest  is  mine.  "  But  my  intention  is  not  to  deprive  my 
 children  and  grandchildren  of  any  part  of  their  future  heritage.  On  the  contrary,  I 
 wish  to  secure  it  to  them  by  requiring  thee  to  enter  into  a  covenant,  not  to  take 
 any  other  wives,  whose  children  might  come  in  for  a  share  of  that  property,  which  I 
 may  consider  as  my  own,  since  it  proceeds  from  me."  UtDV  C'i^  px  though  no 
 man  be  with  us,  "  to  act  as  umpire  between  us,  and  thou  and  I  are  so  far  apart  from 
 each  other,  that  I  cannot  personally  call  thee  to  account.  IV  DTI/N  God  is  witness. 
 His  all-seeing  eye  before  which  nothing  is  hidden,  and  which  now  is  witness  to 
 thy  promise,  will  also  witness  any  breach  of  faith  of  which  thou  mayest  be  guilty." 
 {Bubno.) 
 
 5L  Tin"'  1  have  piled  up,  root  H"!''  to  throw,  to  cast,  ox  pile  up.  The  Samaritan 
 has  nST"  1CX  which  ihou  hast  feared.  The  Septuagint  omits  this  word  altogether, 
 and  have  behold  this  heap  and  this  monument  between  thee  and  me. 
 
i6  n^^xnn  ^^ 
 
 '^^TX  J3\^?^?  inj!)*"!  D^h^5  ^bpS  Vnx^  i'|5j;p9^*^-  ^^    *  ^5^^ 
 
 D^2?^j  Hj^ri-D.^l  'n:»?~nj^  r}p;^.r}-ni^  50  ♦  Jinjjn?  ^^^5  nntsi  ^3 
 nDN*;^l  51  J  ^rn^  >y5  ^^.D?^^?  n^^i  ^ipj;  ^'^  fi^  ^ni?"^^ 
 :  Tr^^i!)  >y:i  >nn^  n^N*  nh-i^^n  n^ni  nin  Sin  1  n^n  m;S  117 
 
 ),,.    ..         ,.    ..         .     VT       r.-     -:  T   ••  .  • 
 
 46.  Vnah  To  his  kinsmen,  literally,  his  brethren.  Acccording  to  the  Medrash, 
 Jacob  addresses  himself  to  his  own  sons  and  to  those  who  were  under  his  authority. 
 "  As  those  who  accompanied  Labau  were  most  probably  descendants  of  Nahor, 
 they  were  of  kindred  to  Jacob,  as  well  as  to  Laban."  (.Abendana.)  72  a  heap. 
 The  Septuagint  has  povvhs  a  pile  of  stones;  so  also  Onkelos,  KIIH.  "Many 
 such  artificial  elevations  or  mounds  are  still  found  in  Palestine."  {Cahen.) 
 "131  aK>  l'?3K''1  and  they  did  eat  there  upon  the  heap.  In  token  of  reconciliation 
 and  amity, 
 
 47.  ivhi  Gal-ed.  This  word  is  the  translation  into  Hebrew  of  the  Aramaic 
 name,  XnilHS^  12''  which  Laban  gave  to  this  heap.  By  thus  rendering  this  name 
 iuto  Hebrew,  the  language  of  the  country  in  which  he  was  about  to  take  up  his 
 permanent  abode,  and  which  language  would  thenceforth  become  vernacular  to  his 
 children  and  posterity,  Jacob  ratified  the  covenant  with  Laban,  acknowledged 
 the  purpose  for  which  the  heap  had  been  piled  up,  and  pronounced  his  wish  to  per- 
 petuate the  memory  of  this  transaction.  The  literal  translation  of  ny"?J  is  heap 
 witness.  The  meaning  is,  as  if  the  text  had  HHy  Vj  heap  of  testimony.  (Comp. 
 Exodus  XX.  16.  -Ip'^i*  iy  iy")3  n^yn  XV  which  is  rendered,  thou  skalt  not  bear 
 false  witness  against  thy  neighbour,  as  if  the  text  had  nny.) 
 
 48.  in*?  ■lOi*'*"!  For  Laban  said.  "  What  Laban  said  in  Aramaic,  the  sacred 
 writer  has  translated  into  Hebrew."  (Dubno.)  p  hv  therefore,  from  the  circum- 
 stance of  Laban  making  use  of  the  expressions  recorded  in  the  text,  and  which 
 expressions  Jacob  translated  into  Hebrew,  the  two  names  Galeed  and  Mizpah, 
 originated. 
 
 49.  nSVOnl  And  Mizpah,  literally,  watch  tower.  A  place  of  that  name  in 
 Gilead  is  mentioned  in  Judges  x.  17.  and  xi.  29.,  where  it  is  called  ly'prnS^D. 
 The  Samaritan  has  nn^'DH  the  monument,  changing  the  Q  for  a  3.  The  Septua- 
 gint renders  ipaai,  look  out.  "  Having  erected  the  stone  on  a  high  part  of  the 
 mountain,  Jacob  gives  it  the  name  HD^fD  as,  from  its  position,  it  became  conspi- 
 cuous like  a  watch  tower."  (fl'.  S.  Ben  Melech.)  im  '\m  for  he  said,  some 
 are  of  opinion  that  this  expression  applies  to  Laban,  others  to  Jacob  ;  but,  accordmg 
 to  Baski,  it  equally  applies  to  each  of  the  two.  "H  PlV^  the  Lord  watch,  root  HDV 
 to  look  about,  construed  with  an  accusative.     fProv.  xv.  3.  O'-yn  HISIV  "H  Ty 
 
203  GENESIS    XXXI.,    XXXII. 
 
 52.  This  heap  he  witness,  and  this  monument  he  witness,  that 
 I  will  not  pass  this  heap  towards  thee,  and  that  thou  shalt  not  pass 
 this  heap  and  this  monument  towards  me,  for  harm. 
 
 53.  The  God  of  Abraham,  and  the  God  of  Nachor,  the  God  of 
 their  father,  judge  betwixt  us.  But  Yaacob  swore  by  the  Revered 
 one  of  his  father  Yitschak. 
 
 54.  Then  Yaacob  slaughtered  a  beast  upon  the  mount,  and 
 invited  his  kinsmen  to  eat  food :  and  they  did  eat  food,  and  tarried 
 over  night  on  the  mount. 
 
 Ch.  XXXII.  1.  Laban  rose  early  in  the  morning,  and  kissed 
 his  sons  and  his  daughters,  and  blessed  them ;  then  Laban  de- 
 parted, and  returned  unto  his  place ; 
 
 2.  And  Yaacob  went  on  his  way ;  and  angels  of  God  met 
 him. 
 
 bread.'"  {Rashi.)  "  This  was  the  repast  spoken  of,  supra  ver.  46.  It  was  then, 
 and  is  still,  the  custom  of  the  East,  that  those  who  enter  on  a  treaty  of  amity  and 
 alliance,  should  partake  of  a  friendly  meal  together."    (Abarbanel.) 
 
 Ch.  XXXII.  1.  Vil?  pK'J''1  And  kissed  /tis  sons.  "His  gi-andsons  are  called 
 his  sons."    {Aben  Ezra.)     Comp.  supra  ver.  28. 
 
 2.  DTlpX  ""SXpD  12  iy3Q''1  A7id  angels  of  God  met  Mm.  According  to  the  most 
 approved  commentators,  {Rashi,  Aben  Ezra,  Rashbam,  Nachmanides,  and  Sphorno,) 
 this  was  a  prophetic  vision  vouchsafed  unto  Jacob,  in  order  to  comfort  and  strengthen 
 his  mind,  agita(ed  by  the  scene  he  had  just  passed  (hrough  with  Laban,  and  by  the 
 danger  he  apprehended  from  the  violence  of  Esau.  Hwi  Abarbanel  gives  an  opinion 
 that  these  D''DN?0  were  not  angels,  but  travellers,  who  first  acquainted  him  with 
 the  hostile  intentions  of  Esau,  and  whom  he  called  divine  messengers,  because  he 
 considered  the  news  they  brought  him  as  a  providential  indication.  Dubno,  (")1K3 
 apud  Mendelssohn)  quotes  a  tradition  from  the  Sepher  Hayashar,*  that  these 
 D''3S?tt  were  the  household  servants  and  slaves  of  Isaac;  and  that  Rebecca  dis- 
 patched them  to  the  assistance  of  Jacob,  as  soon  as  she  became  acquainted  with 
 Esau's  hostile  preparations. 
 
 *  Not  the  genuine  work  so  often  mentioned  in  the  Scriptures,  but  another  bear- 
 ing that  name,  of  a  comparatively  modern  date,  to  which,  however,  Dubno  seems  to 
 assign  much  value,  though  most  other  critics  look  upon  it  as  fabulous  and  worthless. 
 
 VOL.    I.  3  A 
 
Dri^a>?  ^p^x  ?iyr5  ^tpi?^:  iini  ^n^xi  Dn^n^x  ^H':'^  53    ♦  njnS 
 N:np*i  nri3  n^T  npj^j.n^ri  54    :  pnT  vnx  nns^  ipy^;.yn^n 
 -i^taso         J  -iri:3  !i:3^S**i  dh^  h^H')  nrh-h^i6  vmh 
 ^h")  CDnnx  T^y)  vr\^:^^h)  v:^h  pm')  ims  pS  t=i3ti^*i  1 
 
 |vj--  Av    :    V        I  vjt:!-         vt         :    ■    :       .}j  t    :       (    i-    -  :i-         |v        -       )  t  t  ..    ;   -  - 
 
 52.  "131  'iK  DN  That  I  shall  not  pass  this  heap,  literally,  if  I  shall  not  pass. 
 "  DK  if  is  here  used  for  IK'K  that."  (^Rashi.)  Aben  Ezra  considers  that  these 
 words  of  Laban  are  to  be  understood  figuratively,  as  if  he  had  said,  "  I  will  not 
 pass  or  transgress  the  covenant  made  at  this  heap,  and  thou  shalt  likewise  not  pass 
 or  transgress  it."  But  the  Targumim  and  also  Rashi,  consider  the  expression  as 
 literal,  meaning  that  neither  of  them  is  to  pass  the  heap  with  an  evil  intention 
 towards  the  other,  nj?"!?  for  harm  "  But  for  the  purpose  of  ordinary  intercourse  we 
 may  pass  it."  {Rashi.)  Dubno  is  of  opinion  that  this  heap  and  monument  were 
 erected  on  the  road,  usually  taken  by  travellers  between  Haran  and  Beer-Sheba ; 
 and  that,  therefore,  Laban  established  it  as  a  standing  record  of  the  obligation  they 
 both  contracted,  that  who  so  might  be  travelling  towards  the  other,  undertook  not  to 
 pass  that  heap  with  any  hostile  intention. 
 
 53.  "1D1  DmnS  \n'?K  The  God  of  Abraham  and  the  God  of  Nachor,  the  God  of 
 their  father,  Judge  between  us.  "  Laban  does  not  mention  Isaac  and  Bethuel,  be- 
 cause they  were  less  famous  and  renowned  than  their  fathers."  {R.  S.  Ben  Melech.) 
 According  to  Aben  Ezra,  each  of  them  invoked  the  God  of  his  fathers,  Jacob  swear- 
 ing by  the  God  of  Abraham,  and  Laban  by  the  God  of  Nahoi-,  and  Jacob  furtlicr 
 swore  by  the  Revered  One  of  his  father  Isaac.  According  to  Philippson,  the  words 
 DiT'SK  *n?t<  the  God  of  their  father,  were  added  by  the  sacred  historian  as  an 
 explanation.  But  it  appears  more  likely  that  the  whole  of  this  sentence  was  spoken 
 by  Laban,  who  invoked  not  only  the  God  of  Abraham,  who  had  forsaken  tlie 
 penates  of  his  family,  and  had  renounced  their  worship  for  that  of  another  God — 
 and  the  God  of  Nahor,  who  had  adhered  to  these  penates ;  but  also,  the  God  of 
 their  father,  i.  e.  the  God  of  Terah,  whom  the  whole  family  had  worshipped  until 
 Abraham  renounced  the  idolatry  of  his  age  and  country.  (Comp.  Josh.  xxiv.  2.) 
 And  that,  in  order  not  to  recognise  these  idols  or  family  penates,  Jacob  expressly 
 limited  his  invocation  to  the  Revered  One  of  his  father  Isaac. 
 
 54.  Vnvh  K"lp''1  And  invited  his  kinsmen,  literally,  his  brethren.  "  He  invited 
 those-who  had  come  with  Laban,  but  out  of  respect  he  did  not  invite  Laban  him- 
 self, whom  he  treated  as  his  father,  and  master  of  all  that  he  (Jacob)  possessed." 
 Dnb  ?2N7  to  eat  food,  literally,  to  eat  bread:  '  every  kind  of  food  is  called  DD? 
 
204  GENESIS    XXXII. 
 
 3.  When  Yaacob  saw  them,  he  said.  This  is  God's  host :  and  he 
 called  the  name  of  that  place  Machanayim. 
 
 ApiiTARAH.     Hosea  xi.  7. — xii.  13.     German  liturgy,  xii.  14— to  the  end. 
 
 representing  nature,  and  the  angels  who  ascend  and  descend  indicating  the  four 
 elements  ;  two  of  which  (fire  and  air)  from  their  less  specific  gravity,  mount  or 
 ascend  ;  while  two  others  (earth  and  water)  from  their  greater  specific  gravity,  sink 
 or  descend.  Or  else  that  these  angels  represent  the  four  gradations  in  terrestrial  nature, 
 unorganized  matter,  (DOH)  vegetable,  animal,  and  human  or  rational,  (1310). 
 And,  in  support  of  this  opinion,  Maimonides  quotes  from  the  Medrash  Tanchutna, 
 that  the  ladder  had  four  steps.  Abarbanel,  referring  to  these  various  expositions  of 
 Maimonides,  justly  expresses  his  astonishment,  "  That  not  one  of  them  ascribes  a 
 prophetic  character  to  Jacob's  vision,  but  all  treat  it  as  merely  metaphysical.  But 
 if  such  was  the  opinion  oi  Maimonides — and  that  it  was  such,  all  his  commentators 
 affirm — it  seems  most  strange,  that  he  should  have  lost  sight  of  the  testimony  which 
 the  sacred  narrative  bears  to  the  state  in  which  Jacob  was  at  the  time  of  the  vision, 
 namely,  '  that  he  dreamt.'  Now  dreaming  is  a  condition  in  which,  as  is  well 
 known,  the  imagination  preponderates  :  while  metaphysics,  on  the  contrary,  require 
 judgment  and  penetration  to  exert  their  utmost  powers;  a  purpose  for  which  the 
 particular  moment  of  the  vision  was  not  at  all  adapted.  Indeed  all  the  interpreta- 
 tions, 1  have  seen,  lose  sight  of  the  peculiar  situation  in  which  Jacob  was  placed  at 
 the  time  :  That  he  was  flying  for  his  life,  and  in  dread  of  being  pursued  by  Esau  ; 
 that  he  was  alone,  in  an  open  field,  at  night  time;  and  that  this  vision,  which  was 
 vouchsafed  unto  him,  must  have  borne  some  particular  reference  to  his  then  condition. 
 And  though  all  the  allegorical  and  metaphysical  expositions  that  have  been  otTered 
 are  beautiful  and  ingenious,  and  the  lessons  they  convey  are  deserving  of  attention,  yet 
 are  they  in  no  wise  especially  adapted  to  Jacob's  position  at  the  time.  For  these  meta- 
 physical disquisitions  were  not  revealed  to  Abraham  and  Isaac ;  and  if  Jacob  was 
 preferred  to  acquire  the  instruction  they  impart,  some  more  fitting  time  and  place 
 might  have  been  found  when  he  was  in  his  father's  house  at  ease,  than  when  he 
 pillowed  his  woe-worn  head  on  the  hard  stone  under  the  open  sky."  Thus  far  the 
 judicious  remarks  of  Ahai-hajiel,  who  then  proceeds  to  give  his  own  interpretation, 
 namely,  "  That  as  Jacob  slept  on  Mount  Moriah,  the  ladder  was  placed  on  the  spot 
 which  subsequently  became  the  Most  Holy  place  in  the  temple,  to  indicate  that  on 
 '  this  spot,  to  be  possessed  by  Jacob's  posterity,  heaven  would  become  connected 
 with  earth;  and  that  as  hereafter  the  Deity  would  permit  a  visible  sign  of  the 
 Divine  presence  to  sanctify  the  spot,  so  he  now  chose  it  as  the  one  most  appropriate 
 to  reveal  himself  to  Jacob,  and  to  comfort  him  in  his  then  forlorn  state,  with  the 
 assurance  of  divine  protection,  and  the  confirmation  of  the  blessing  bestowed  on 
 him  by  his  father."  This  interpretation  of  Abarbanel's  is  based  on  the  tradition 
 that  the  place  on  which  Jacob  rested  was  Mount  Moriah ;  but  as  the  scriptures 
 expressly  declare,  that  the  place  was  called  Luz,  and  as  this  place  was  in  after  ages 
 generally  known  by  the  name  of  Beth-el,  which  Jacob  at  the  time  of  his  vision  be- 
 stowed on  it,  this  tradition  has  met  with  much  opposition  from  modern  commen- 
 tators, who  allege  that  the  Medrash,  which  brings  Mount  Moi'iah  in  connexion  with 
 the  place  where  Jacob  had  his  vision,  is  evidently  an  allegory,  and  cannot  be  con- 
 
jt):  •-       AV  V        v:  /■•-:  i-  t     t         av    -;  i-  |    '«^:r  v       <-  i-        v: 
 
 •CT-:  I-  V    -  \    J^  ~       •      '■■ 
 
 3.  CJnD  Machanayim,  i.  e.  two  camps,  being  the  dual  of  HJnO  camp,  namely, 
 his  own,  and  that  ■which  he  met.  Machanayim,  a  city  on  the  eastern  shores  of  the 
 Jordan,  north  of  the  Jabbok,  on  the  borders  of  Gad  and  Manasseh,  was  inhabited 
 by  Levites,  (Josh.  xxi.  39.)  Here  Ish-bosheth,  the  .son  of  Saul,  was  proclaimed 
 king,  and  took  up  his  residence,  (2nd  Sam.  ii.  2.  8.,  iv.  5.)  and  David  found  an 
 asylum  on  his  flight  from  Absalom.  (2nd  Sam.  xvii.  24.)  It  appears  to  have  been 
 a  town  of  importance,  where,  in  the  reign  of  Solomon,  one  of  the  purveyors  for  the 
 royal  table  had  his  station.   (1st  Kings  iv.  14.) 
 
 END  OF  SECTION       ^^^i*1 
 
 SUPPLEMENTARY    NOTES. 
 
 Note  (a)  page  173.  '131  D?D  nSHI  And  hehold  a  ladder  was  placed  on  the  ground. 
 Maimonides  offers  three  different  expositions  of  this  vision.  According  to  the  first, 
 contained  in  the  introduction  to  his  great  work,  Jacob's  vision  conveys  seven  great 
 metaphysical  and  religious  lessons,  with  which  it  is  proper  man  should  gradually 
 become  acquainted,  "  1.  The  ladder  represents  all  nature  in  its  entirety,  as  the 
 various  elements  of  which  it  is  composed  commingle  and  combine  into  one  har- 
 monious unity.  2.  Its  being  placed  on  the  ground  denotes  the  operations  of  nature, 
 in  the  alternations  of  entity  and  nonentity,  (TDBHI  HMH)  which  first  lead  man  to 
 knowledge  and  meditation.  3.  Its  head  reaching  to  heaven,  denotes  that  these 
 alternations  are  governed  by  a  superior  influence,  and  celestial  emanation.  4.  The 
 angels  of  God  are  mentioned  to  teach  Jacob  the  existence  of  immaterial  intelli- 
 gences (Dv133  Dv3ti')  whose  agency  affects  the  alternations  of  nature.  5.  They 
 ascend,  to  show  that  they  are  possessed  of  locomotion.  6.  They  descend, 
 to  show  that  they  are  various  in  degree.  7.  The  Lord  stood  above  the  whole,  to 
 show  the  existence  of  the  first  great  cause,  to  whom,  whatever  is  material  as  well 
 as  spiritual,  owes  its  being,  and  is  subject :  and  the  acquaintance  with  this  fact 
 is  the  perfection  and  crown  of  all  human  knowledge  and  meditation."  This  ex- 
 position oi  Maimonides  is  also  adopted  by  ii'  Levi  hen  Gershom,  (generally  called 
 Ralbag).  The  second  exposition  of  Maimonides  {More  Nebuchim,  part  iii.,  ch.  xv.) 
 is,  that  this  vision  was  intended  to  show  Jacob  that  the  Lord  is  the  su- 
 preme director  of  all  the  spheres,  and  governs  the  heavenly  bodies.  That  the 
 ladder  not  only  indicated  the  connexion  between  terrestrial  and  celestial  creation, 
 which  are  alike  subject  to  the  great  first  cause ;  but  was  likewise  an  appropriate 
 emblem  of  the  gradual  ascent  in  the  chain  of  created  beings,  which  leads  the  reflect- 
 ing mind  to  the  conviction  that  there  was  One  increate,  from  whom  they  all,  even 
 the  highest,  derive.  In  the  third  exposition  {Mor.  Neb.,  part  ii.  ch.  x.)  Maimo- 
 nides limits  the  purport  of  the  vision  altogether  to  the  terrestrial  world,  the  ladder 
 
206  SUPPLEMENTARY    NOTES. 
 
 unite  below,  and  run  off  S.  E.  into  a  deep  and  rugged  valley.  It  appears  to  have 
 been  a  place  of  note  as  late  as  the  days  of  the  Crusades." 
 
 Note  (c)  page  17G.  D\"I^K^  ''h  "PI  n\ni  And  the  Lord  will  be  my  God.  Ac- 
 cording to  Rashi  this  expression  is  conditional,  and  implies,  "  if  the  providential  pro- 
 tection of  the  Lord  will  preserve  all  his  offspring  in  the  worship  of  the  One  true 
 God."  Aben  Ezra  and  Nachmanides  both  dwell  on  the  peculiar  name,  or  Tetru' 
 yramma,  usually  rendered  the  Lord,  being  employed  by  Jacob,  to  show  that  it  was 
 the  Unity  implied  by  this  name,  to  which  Jacob  here  avouches  his  homage.  Abar- 
 banel  applies  this  expression  to  the  divine  promise,  that  Jacob's  posterity  should  be 
 the  particular  care  of  providence,  as  if  the  text  had,  "  if  the  promises  made  to  me 
 personally  are  fulfilled,  then  shall  I  know  that  those  concerning  my  posterity  will 
 also  be  realized."  On  another  occasion,  however,  (infra  xxxvii.  1.)  Abarbanel 
 connects  this  sentence  with  the  preceding  one,  and  renders  both,  "  when  I  am 
 settled  in  peace  in  my  father's  hoiise,  then  will  I  altogether  devote  myself  to  the 
 Lord."  The  difhcully  which  these  commentators  seek  to  obviate,  is  the  word  n^HI  ; 
 for  considering  the  "I  as  convcrsive,  they  all  render  this  word  by  the  future,  then 
 shall.  But  Rushbam  considers  the  1  in  this  instance,  as  a  conjunction,  and,  which 
 does  not  convert  the  prefer  rTTI  has  been,  into  the  future.  He,  therefore,  explains 
 it  by,  "  and  the  Lord  has  supported  me  in  all  my  undertakings."  His  opinion  is 
 followed  by  Mendelssohn,  and  others  of  the  moderns,  accordin;;  to  whom  the  words 
 of  Jacob  were,  not  a  promise  for  the  fulure,  but  a  reasoning  upon  the  past,  that  the 
 Lord  had  been  his  Cod;  or,  in  other  words,  that  the  divine  protection  had  been 
 especially  and  providentially  afforded  to  him.  Thus  this  expression  in  the  text 
 forms  no  part  of  Jacob's  vow,  which  is  limited  to  the  erecting  of  a  house  of  prayer, 
 and  consecrating  a  tithe  of  his  property.  We  believe  the  opinion  oi  Rashbam  to  be 
 most  in  accordance  with  the  true  meaning  of  the  text.  But  as  the  idiom  of  the 
 sacred  scriptures  usually  employs  n*ni  in  a  future  sense,  we  have  rendered  it  by, 
 and  will  be,  which  preserves  the  exposition  of  Rashbam  ;  while,  at  the  same  time,  it 
 conforms  to  the  idiom  of  the  language. 
 
 With  respect  to  tithes,  and  by  way  of  explanation  why  Jacob  vowed  to  conse- 
 crate a  tenth  of  his  property  to  the  service  of  the  Lord  ;  and  why,  previous  to  the 
 giving  of  the  Law  in  the  days  of  Abraham  and  Mclchizedek,  and  through  the  enact- 
 ments of  the  Law  down  to  the  present  times,  one  part  in  every  ten  has  been  set 
 apart  for  the  service  of  the  Lord;  we  offer  the  following.  The  Sabeans  assumed  the 
 various  heavenly  powers  and  influences  to  be  ten,  from  whom  all  the  good  emanated 
 that  mankind  enjoys,  as  they  govern  the  world.  The  worshippers  of  the  true 
 God,  therefore,  in  order  to  express  the  real  source  of  every  good,  and  their  inde- 
 pendence of  these  ten  influences,  consecrated  to  Him  one  part  in  ten  of  their  in- 
 crease, whether  it  were  produced  by  agriculture,  commerce,  or  war  (Gen.  xii.  20.)  ; 
 thus  breaking  in  upon  the  supposed  symbolical  number,  and  evincing  their  gratitude 
 to  their  only  true  benefactor. 
 
 Note  (d)  page  182.  p  Spy  tJ'^M  And  Jacob  did  so.  According  to  Abarbanel, 
 "  although  Jacob  only  intended  to  take  one  wife,  Rachel,  yet  by  the  special  inter- 
 position of  Providence,  as  Rachel  was  barren,  it  was  so  ordained  that  he  should 
 also  be  compelled  to  marry  her  more  prolific  sister.  That  this  marriage  with  two 
 bisters  would  prevent  the  rancorous  rivalry  between  strangers,  and  lead  to  a  greater 
 
SUPPLEMENTARY    NOTES.  205 
 
 sidered  as  fact.  (Comp.  our  note  to  chap,  xxviii.  ver.  11.  D1p»2)  As  thus  the 
 various  opinions  and  expositions  which  we  have  quoted  will  hardy  satisfy  our 
 readers,  we  are  induced  to  offer  our  own  views  of  this  difficult  subject.  The  ladder 
 then,  we  presume  to  think,  represents  revelation,*  the  connecting  link  between 
 God  and  man.  Man,  the  object  of  revelation,  has  his  abode  on  earth;  thence  his 
 aspirations  ascend  to  God,  from  whom  the  divine  inspiration  descends,  by  means 
 of  the  ladder,  revelation  : — The  human  aspirations  and  prayers,  as  well  as  the  divine 
 insinration,  being  beautifully  and  appropriately  expressed  by  DTI^X  ''SNPtD  divine 
 messengers  or  agents  (the  root  of  "JSPD  being  "jN?  to  send  or  act) ;  the  ladder  is 
 represented  as  reaching  to  heaven,  and  the  deily  standing  over  it,  to  show  that  re- 
 velation proceeds  immediately  from  God,  the  supreme  ruler  of  the  universe.  This 
 vision  was  vouchsafed  to  Jacob,  at  that  particular  juncture,  to  convey  to  him  the  great 
 truth  that  divine  revelation  would  be  communicated  to  mankind,  only  by  means  of  his 
 posterity.  (Comp.  Gen.  xxviii.  14.  ']X?'1til1)  And.  that  as  such  was  to  be  the  impor- 
 tant destiny  of  his  children,  he,  from  whom  alone  they  were  to  descend,  had  no  cause 
 to  sink  under  the  ills  which  then  threatened  him,  as  his  preservation  was  necessary  to 
 the  designs  of  providence,  as  evidenced  in  the  scheme  of  revelation.  And  it,  the  vision, 
 was  granted  to  Jacob,  rather  than  to  Abraham  or  to  Isaac,  since  both  these  patriarchs 
 had  descendants,  who  remained  strangers  to  the  history  and  truth  of  revelation. 
 
 Note  (6)  page  175.  7X  n"'3  Bethel,  {-AngVice  house  of  God.)  Baid/jX  {Josephus 
 BrfOi'jXa)  originally  called  t1?  Lujz  Aov^d  Josh,  xviii.  13.,  Judges  i.  23.,  an  an- 
 cient city  (Gen.  xii.  S ;  xiii.  3.)  was  situated — according  to  Eusebius — twelve  Roman 
 miles  north  of  Jerusalem,  on  the  road  to  .Sichem,  in  Mount  Ephraim.  (Judges  iv.  5.J 
 It  had  been  the  seat  of  a  Canaanite  king,  (Josh.  xii.  16.)  and  was  originally  appor- 
 tioned to  the  tribe  of  Benjamin;  but  as  they  cither  neglected,  or  were  too  weak,  to 
 obtain  possession  of  this  strong  city,  the  tribe  of  Ephraim,  by  slralagcm,  captured 
 and  retained  it.  (Judges  i.  23.)  As  this  place  had  been  consecrated  by  repeated 
 communications  from  the  Lord,  to  Jacob,  it  was  chosen  as  a  station  for  the  ark  of 
 the  covenant.  (Judges  xx.  18—26.)  Subsequently,  the  tabernacle  was  stationed  at 
 Bethel,  where  Samuel  publicly  administered  justice,  (Isi  Samuel  x.  3 ;  viii.  16.)  After 
 the  division  of  the  Hebrew  nation.  Bethel  was  raised  by  Jeroboam,  the  first  king  of 
 Israel,  to  be  a  principal  seat  of  the  idolatry  he  introduced,  one  of  the  two  golden 
 calves  he  made  being  placed  there.  (1st  Kings  xii.  29  ;  comp.  Amos  iii.  13.,  Jerem. 
 xlviii.  13.)  Accordingly,  the  prophets  speak  of  this  city  with  great  abhorrence, 
 (Hosea  iv.  15;  x.  5.)  calling  it  }1X  JT*!  house  of  iniquity.  It  continued  to  be  a 
 chief  seat  of  the  image  worship  until  the  ten  tribes  were  carried  into  captivity; 
 after  which  event,  the  temple  and  altar  were  finally  desecrated  and  destroyed  by 
 Josiah,  king  of  Judah,  (2nd  Kings  xxiii.  15.)  After  the  return  from  the  Babylonian 
 captivity,  the  town  still  appears  to  have  existed,  and  been  inhabited  by  Benjamites. 
 (Ezra  ii.  28;  Nehera.  vii.  32.)  According  to  Professor  Robinson  "It  is  now  en- 
 tirely uninhabited,  except  that  a  few  Arabs  occasionally  pitch  their  tents  there. 
 Ruins  of  very  considerable  extent  still  exist,  and  among  them  the  foundations  of 
 several  churches,  lying  on  the  point  of  a  low  hill,  between  two  shallow  wadys,  which 
 
 *  Such  is  also  the  view  adopted  by  Philippson,  who  is  of  opinion  that  this  vision 
 was  a  representation  how  revelation  was  imparted  to  the  prophets. 
 
208  SUPPLEMENTARY    NOTES. 
 
 thou  shall  give  me  nothing  at  all,  and  give  me  this  which  I  demand.  And  -when 
 Laban  had  agreed  to  this  proposal  of  Jacob,  so  that  all  the  dark  and  pavti-colorcd 
 sheep  and  goats  were  from  that  moment  become  Jacob's  property,  the  former  never- 
 theless removed  these  very  animals,  and  placed  them  in  the  hands  of  his  sons ; 
 thereby,  not  only  depriving  Jacob  of  his  actual  properly,  but  also  destroying  his 
 chance  of  future  remuneration,  and  thus  forcing  Jacob  to  use  reprisals.  All  ancient 
 commentators,  however,  are  of  opinion  that  the  word  HQIXD  means,  iiothing  at 
 present,  and  that  "'"13ti'  n\ni  means,  such  shall  hereafter  be  my  hire.  We  have 
 adopted  the  last  opinion  as  most  in  accordance  with  the  text. 
 
 Note  ig)  page  190.  D''0^  DtJ'^K'  IIT  Three  day's  journey.  This  way  of  point- 
 ing out  the  distance  of  places,  which  we  so  often  meet  in  the  scriptures,*  is  also 
 found  in  Greek,  Roman,  Arabian,  and  Persian  authors.  It  is  evident  that  this 
 measurement  is  in  itself  fluctuating  and  very  uncertain :  for  though  the  expression, 
 days'  journey,  implies  the  distance  Avhich  a  man  on  foot  can  walk  in  a  day  ;  yet  the 
 good  or  bad  condition  of  the  road,  the  varying  length  of  the  days,  and  the  greater 
 or  less  degree  of  speed  with  which  the  traveller  walks,  must  cause  a  considerable 
 difference  in  the  extent  of  the  days'  journey.  Nevertheless,  an  average  distance 
 Avas  by  many  nations  fixed,  in  order  to  determine  what  they  understood  by  a  day's 
 journey.  Herodotus  fixes  it  sometimes  at  180,  sometimes  at  200  stadia.  Accord- 
 ing to  the  first  estimate  it  would  be  four,  according  to  the  second  4|  German  miles, 
 (fifteen  to  the  equatorial  degree.)  Marinus  considers  172,  Procopius,  210  stadia,  as 
 the  extent  of  a  day's  journey.  According  to  Vegetius,  twenty  Roman  miles,  or  IGO 
 stadia,  formed  a  day's  journey  ;  this  is  somewhat  less  than  seven  leagues.  Among 
 the  Arabs,  the  day's  journey  is  also  not  uniform;  but  they  likewise  consider  the 
 average  distance  to  be  about  seven  leagues,  which  indeed  is  still  the  general  com- 
 putation throughout  the  East.  "We  may,  therefore,  without  much  apprehension  of 
 error,  assume  that  such  was  also  the  distance  understood  by  a  day's  journey  among 
 the  Hebrews.     (Winer  Real.  Worterh.  vol.  ii.  p.  651.) 
 
 Note  (0  P'l^ge  191.  11'^"iyi  T1?  H?  n327  White  poplar,  almond,  and  plane  tree. 
 According  to  Mendelssohn,  and  the  ancient  authorities  quoted  by  Dubno,  (TlN2  in 
 loco)  the  first  is  the  aspen,  a  kind  of  poplar,  the  second  is  the  nut,  and  the  third  the 
 chesnut  tree.  The  Septuagint  render  \\^1?  in  our  text,  by  srvpa^  styrax,  the 
 storax  tree,  while  in  Hosea  iv.  13.,  they  render  it  Xev'X^t],  populus  alba,  or  white 
 plane.  Their  first  rendering  is  supported  by  Avicenna,  who  (page  198)  renders 
 styrax,  by  the  Arabic  p!l7.  They  render  t"l7  -xvpvivijv  nut  tree,  and  f1tt"iy 
 irKa-Tavos  platanos,  or  plane  tree.  Symmachus  renders  t1?  almond  tree,  in  con- 
 formity with  the  Arabic  and  Syriac.  This  rendering  has  been  generally  adopted, 
 thou"'h  it  is  open  to  the  objection,  that  the  almond  tree  has  its  own  proper  name  in 
 Hebrew,  HpB'  (Jerem.  xi.  1.,  Eccl.  xii.  5.)  Of  these  trees,  the  poplar  and  almond 
 arc  sufficiently  known.  The  Oriental  platie  is  thus  glowingly  described  by  a  modern 
 traveller.  "  The  platanus,  the  chenar  of  the  Persian  poets,  is  a  tree  so  elegant  in 
 its  form,  so  docile  in  its  growth,  that  it  gives  beauty  to  all  that  surrounds  it;  shoot- 
 ing up  like  the  poplar  when  confined;  spreading,  when  at  liberty,  like  the  oak;  and 
 
 *  Gen.  xxxi.  23.;  Exod.  v.  3.,  viii.  27.;  Numb.  xi.  31.;  Dcut.  i.  2.;  et  alib. 
 plur. 
 
SUPPLEMENTARY   NOTES.  207 
 
 feeling  of  harmony  between  the  children,  who,  seeing  their  mothers  affectionate  to 
 ear.h  other,  would  also  learn  to  be  so.  And  that  the  two  bond-women  were  pre- 
 ordained to  be  Jacob's  wives,  in  order  that  by  their  means  the  number  of  his  sons 
 might  be  completed,  without  the  harmony  of  the  household  being  disturbed,  as 
 these  two  bond-women  would  always  remain  subordinate  to  their  mistresses." 
 This  view,  although  correct  in  its  main  feature,  that  Jacob  never  intended  to  marry 
 any  other  wife  than  Rachel,  and  that  he  was  especially  guided  and  protected  by 
 Providence — is  not  in  its  details  born  out  by  the  sacred  scriptures.  There  appears 
 to  have  been  quite  enough  of  rivalry  and  heart  burnings  between  the  two  sisters; 
 and  that  their  children  were  anything  but  aifectionatc  towards  each  other,  is  evident 
 from  the  sufferings  of  Joseph.  It  appears  plain,  that  circumstances  over  which  he 
 had  no  control,  compelled  Jacob  to  marry  both  sisters ;  as  otherwise  he  would  have 
 been  forced  to  renounce  the  object  of  his  dearest  affections,  and  to  jiass  his  life 
 with  a  woman  he  did  not  love.  It  also  appears,  that  his  pliant  disposition  yielded 
 to  the  wishes  of  the  childless  Rachel,  and  that  he  consented  to  receive  her  bond- 
 woman, solely  to  sooth  the  anguish  of  her  mind,  and  to  afford  her  the  joys  of  ma- 
 ternity, at  least  in  idea,  and  by  proxy.  And  having  once  yielded  to  Rachel's 
 intreaties,  he  could  not,  in  fairness,  refuse  the  same  boon  to  Leah ;  so  that  while  ho 
 evidently  desired  to  follow  the  example  of  his  ancestors,  and  to  marry  only  one 
 woman,  he  was  forced  to  marry  four. 
 
 Note  (e)  page  185.  D^NTlT  Mandrakes.  According  to  some,  {BertoUni,Sprengel) 
 the  plant  here  meant,  is  the  Cucumis  Dudaim  of  Linnaeus,  an  opinion  which  has 
 been  ably  refuted  by  Michaelis  and  CEdeman.  Others  contend  for  the  Ficus  Indica, 
 or  Musa  ;  for  the  Sidra,  a  kind  oi  Lotus  ;  or  for  a  species  of  lilly.  But  none  of  these 
 opinions  merit  attention,  when  opposed  by  the  unanimous  concurrence  of  the 
 ancient  versions  and  commentators,  who  all  agree  in  rendering  CXTlT  Mandi-agora. 
 Modern  research,  which  has  paid  particular  attention  to  this  plant,  distinguishes 
 three  kinds,  mandragora  ojfficinarum,  mandr.  microcarpa,  and  mandr.  vernalis, 
 which  last,  Dioscorides  (Materia  Medica,  iv.  76.)  describes  as  mand.  masculin;  and 
 which,  from  the  circumstance  of  its  being  in  season  in  the  months  of  April,  May, 
 and  June,  while  the  other  two  species  are  not  in  season  till  October  and  December, 
 is  evidently  the  species  mentioned  in  our  text.  Its  effects  are  actually  such  as  the 
 text  implies ;  indeed  its  very  appellation,  MavSpnyopim — which  as  Hessychius 
 remarks  was  one  of  the  names  of  Venus — seems  to  have  been  chosen  with  reference 
 to  its  stimulating  powers.  So  also  in  Hebrew,  D^KTlT  from  TIT  lover,  therefore, 
 literally  love  ajiples ;  and  Dioscorides  expressly  mentions  a  decoction  of  the  apples 
 as  emmeuogagon.  According  to  Reies,  (Mandragora  an  ad  venerem  promovendam 
 duccret,  page  516.)  the  male  elephant  eats  mandragora,  in  order  to  stimulate  him- 
 self; and  that  author  quotes  from  the  Arabian  physician,  Rhazes,  the  fact  that  a 
 woman,  wishing  to  become  a  mother,  had  partaken  of  the  root  of  mandragora. 
 
 Note  (/)  page  189.  Htn  131.1  h  r\^VT\  U^  If  thou  wilt  do  this  thing  for  me. 
 According  to  Von  Bohlen  and  Frank,  who  adopt  the  opinion  of  Abarbanel,  Jacob 
 demanded  all  the  dark  and  parti-colored  sheep  then  in  Laban's  possession,  and  all 
 those  which  thenceforth,  and  during  the  continuance  of  their  contract,  should  be 
 born  dark  or  parti-colored  in  Laban's  flocks.  And  they  explain  the  word  HttlXD 
 by,  nothing  fixed,  since  it  is  impossible  Jacob  should  in  the  same  breath  have  said. 
 
209  SUPPLEMENTARY    KOTES. 
 
 rendered  tliem  valuable ;  hence  Laban's  great  anxiety  to  recover  them.  The  Me- 
 drash  and  Targum  Jonathan,  give  a  very  singular  description  how  these  Teraphim 
 — which  on  the  authority  of  the  Pirkeh  R'  Eliezer,  are  described  as  the  head  of  a 
 first-born  son,  and  endowed  with  magic  powers — were  made.  Another  tradition 
 states  the  Teraphim  to  be  instruments  like  Astrolabes,  by  means  of  which  the  hea- 
 venly constellations  were  consulted.  Both  these  opinions,  however,  are  renounced 
 by  the  commentators,  who  agree  in  considering  the  Teraphim  as  figures  in  hu- 
 marf  form,  which,  by  means  of  magic  and  charms,  predicted  various  events.  Se- 
 veral motives  are  assigned  for  Rachel's  stealing  them.  Tradition  relates  that  they 
 were  made  of  precious  metals,  and  that  Rachel  took  them  as  a  compensation  for  the 
 dowry  her  father  ought  to  have  allowed  her.  Rashi  maintains,  that  she  took  them 
 to  reclaim  her  father  from  worshipping  idols.  To  this  Aben  Ezra  objects,  that  if 
 such  had  been  her  only  object,  she  would  not  have  carried  them  with  her,  but  would 
 have  got  rid  of  them  on  the  road.  He  is  of  opinion  that  she  stole  them,  in  order  to 
 prevent  her  father's  discovering,  by  their  means,  what  road  Jacob  had  taken.  This 
 opinion  is  adopted  by  Ralbag,  Rashham,  and  Abarbanel,  while  Nachmanides  inclines 
 to  the  views  of  Rashi.  The  etymology  of  the  word  D"'D")n  is  veiy  uncertain.  Ben 
 Sew  states  the  root  to  be  t)1"l  or  XD"I  to  heal.  Gesenius,  after  rejecting  Castelhis' 
 assertion,  that  F|")n  in  the  Syrian,  is  percontare,  to  inquire,  prefers  deriving  it  from 
 the  Arabic,  in  which  it  denotes  good  cheer  or  comfort.  Hence  Schultens  explains 
 D''S"in  to  mean  the  disj^ensers  ofyood  cheer  or  comfort. 
 
 Note  (l)  page  197.  lypjn  "IH  Mount  Gilead.  A  range  of  hills  east  of  the  Jor- 
 dan, (Deut.  iii.  12.)  celebrated  for  its  excellent  pastures,  extended  through  the  terri- 
 tories of  the  tribes  of  Reuben  and  Gad,  and  terminated  to  the  north,  in  the  land  of 
 Manasseh.  According  to  Burckhardt,  the  name  is  still  applied  to  a  mountain-chain, 
 south  of  the  Jabbok,  which  stretches  from  east  to  west,  and  is  called  Jehel  Jelaad^ 
 and  Jelaud.  This,  however,  does  not  appear  to  be  exactly  identical  with  the  dis- 
 trict on  which  Jacob  conferred  the  name,  unless  we  assume  that  gradually  that 
 name  was  extended  to  the  mountains  south  of  the  Jabbok,  the  only  part  which  still 
 retains  it.  It  took  Jacob  ten  days  to  reach  it  from  Haran,  namely,  the  three  days 
 he  had  the  start  of  Laban,  and  the  seven  days  during  which  Laban  pursued  him. 
 In  our  notes  to  Numbers  xxxii.  39.  we  shall  have  occasion  more  fully  to  describe 
 the  country,  which  received  its  name  from  the  mountains  of  Gilead. 
 
 4.  Yaacob  sent  messengers  before  him  to  Esav,  his  brother, 
 unto  the  land  of  Seir,  the  country  of  Edom, 
 
 5.  And  commanded  them,  saying,  Thus   shall  ye  speak  unto 
 
 DnX  The  country  of  Edom.  The  word  7\~[^  is  applied  in  scripture  to  open  plains, 
 desert  places,  and  country  districts,  as  Avell  as  to  cultivated  fields.  (Comp.  Ruth  i. 
 1.  &c.,  Hosea  xii.  13.)  Here  the  particular  district  in  Seir  is  alluded  to,  in  which 
 Esau  and  his  followers,  called  after  him  Edomites,  settled  among  the  Choriles,  (the 
 original  possessors  of  that  country,)  whom  his  descendants  subsequently  overcame 
 and  supplanted.  (Deut.  ii.  22.) 
 
 5.  DDK  l^""")  And  commanded   them,   S^c.     Various  motives   have  been  assigned 
 for  this  mission,  because  it  was  felt  that  the  reason  staled  in  the  next  verse  is  in- 
 VOL.    I.  3    B 
 
SUPPLEMENTARY    NOTES.  209 
 
 drooping  like  the  weeping  -willow  over  streams  ;  it  adapts  itself  to  every  position  of 
 soil,  and  assimilates  itself  to  every  landscape.  The  foliage,  by  the  broadness  of 
 the  leaves,  aud  their  springing  at  the  extremity  of  the  branches,  is  bold  and  massive, 
 without  being  dense  or  heavy.  Vast  and  airy  vaults  are  formed  within,  excluding 
 the  strong  light  and  the  sun's  rays  ;  and  through  these  verdant  domes,  the  round 
 long  naked  boughs  of  a  light  green  hue  and  velvety  texture,  meander  like  enormous 
 "snakes."     {Urquhart,  Spirit  of  the  East,  i.  118.) 
 
 Note  (Jc)  page  1%.  CQ^nn  nt<  "pfTl  332111  Rachel  stole  the  Teraphim.  Re- 
 specting these  Teraphim,  which  Laban  calls  his  gods  (infra  xxxi.  10.),  and  which 
 Micah,  who  had  them  made,  designates  by  the  same  appellation,  (Judges  xvii.  25.) 
 scripture  only  gives  us  the  following  indications.  At  the  time  of  the  judges,  when 
 "  there  was  no  king  in  Israel,  and  every  man  did  what  he  pleased,"  Micah  made 
 unto  himself  a  kind  of  tabernacle,  wherein  he  placed  Teraphim,  which  are  named 
 in  context  with  7DD,  ^1D^<  and  H^DtD  words  that  all  appear  to  apply  to  images 
 or  objects  of  idolatry.  In  1st  Sam.  xv.  23.  Teraphim  are  mentioned,  parallel  with 
 the  sin  of  witchcraft,  as  offensive  to  the  Deity,  like  rebellion  and  stubbornness.  In 
 the  same  book,  xix.  13.,  Michal,  the  wife  of  David,  in  order  to  conceal  the  flight  of 
 her  husband  from  the  guards,  who  by  Saul's  order  surrounded  the  house,  places  the 
 Teraphim  in  the  bed,  from  which  it  appears  they  must  have  been  human  figures. 
 It  also  appears,  that  as  Michal  probably  placed  but  one  figure  in  the  bed,  the  plural 
 termination  of  the  word  indicates  the  pluralis  excellentia.  In  2nd  Kings  xxiii.  24., 
 where  it  is  related  that  Josiah,  king  of  Judah,  destroyed  idolatry,  the  Teraphim  are 
 mentioned  together  with  the  worJcers  in  familiar  spirits,  the  wizards,  and  all  the 
 idols  and  abominations.  Ezekiel  xxi.  21.  describes  the  king  of  Babylon  as  con- 
 sulting the  Teraphim,  and  resorting  to  augury.  Zechariah  x.  2.  exhorts  the  men 
 of  Judah  to  pray  lo  the  Lord  for  rain,  because  the  Teraphim  have  spoken  falsehood, 
 and  the  diviners  have  seen  a  lie.  In  Hosea  iii.  4.  they  are  enumerated  together 
 with  the  TlSN  among  the  objects  of  which  the  Israelites,  during  their  long  exile, 
 will  be  deprived.  From  all  these  passages  of  scripture  it  would  appear  that  the 
 Teraphim  were  images  shaped  like  men,  and  consulted  as  oracles ;  they  were,  how- 
 ever, of  various  sizes,  for  while  that  which  Michal  placed  in  the  bed,  must  have 
 been  as  large  as  a  full  grown  man,  those  which  Rachel  could  place  in  the  camel 
 furniture,  must  have  been  considerably  smaller.     Their  supposed  oracular  qualities 
 
 ^  ^  ^ 
 
 rnp  ^'t^  n^i^  vn«  S^T'^^  vjsS  boj^^^  'i\>v.l  n^^*5  ^ 
 
 -    T  <       AT  ^-i         >.•  r      I         :  1  J  ••  T  <;-:-  i  .. 
 
 4.  D'*3N?to  Spy  n?Ji^''1  Yadcob  sent  messengers.  The  MerfrasA  and  iZas^i  con- 
 sider these  D^St^^D  as  supernalural  agents,  and  the  same  as  those  mentioned,  supra 
 v.  2 ;  but  Aben  Ezra,  Rashham,  and  all  other  commentators,  explain  that  they  were 
 human  beings,  the  servants  or  followers  of  Jacob.  So  also  Onkelos,  who  having 
 rendered  v.  2,  by  ''H  t<''3i?^D  Anc/els  of  the  Lord,  here  renders  the  word  D''DK7D  by 
 \  ''UTt?  messengers.  V3S?  before  him,  i.  e.  in  advance  of  his  camp  ;  whilst  he,  with  the 
 main  body,  proceeded  slowly  in  the  same  direction,  awaiting  their  return.     HIK' 
 
210  GENESIS   XXXTI. 
 
 my  lord  Esav;  Tims  hath  thy  servant  Yaacob  said; — With  Laban 
 have  I  sojourned  and  stayed,  until  now  : 
 
 6.  I  have  acquired  oxen  and  asses,  flocks,  bond-men  and  bond- 
 women ;  and  send  to  tell  my  lord,  that  I  may  find  grace  in  thy  sight. 
 
 7.  The  messengers  returned  to  Yaacob,  saying.  We  came  to  thy 
 brother,  to  Esav,  and  also  he  cometh  to  meet  thee,  and  four  hun- 
 dred men  with  him. 
 
 8.  Then  Yaacob  was  greatly  afraid  and  distressed :  he  therefore 
 divided  the  people  that  were  with  him,  and  the  flocks  and  herds, 
 and  the  camels,  into  two  camps. 
 
 9.  For  he  said,  should  Esav  come  against  one  camp  and  smite  it, 
 the  remaining  camp  may  escape. 
 
 founds  on  the  similarity  of  expression  "]nX1p?  used  here,  and  also  -where  the 
 fraternal  meeting  of  Moses  and  Aaron  is  related.  (Exod.  iv.  27.)  But  Nach- 
 mcmides  and  Sphorno  infer  with  more  probability,  that  Esau's  march,  accompanied 
 by  four  hundred  men,  could  have  no  other  motive  but  an  inimical  one.  With 
 respect  to  the  term  "]nS"lp7  adduced  by  Rashham,  in  support  of  the  contrary 
 opinion,  Sphorno  most  felicitously  quotes  the  text  inXlp?  DHX  i^VI  '  Edam 
 went  out  against  him,'  (Numb.  xx.  20.)  where  the  intention  was  indubitably 
 hostile.  We  may  add,  it  does  not  appear  that  Jacob's  ambassadors  were  at 
 all  admitted  into  Esau's  presence  to  deliver  their  message ;  or  if  they  were,  it  is 
 evident  that  he  did  not  condescend  to  reply  a  single  word  to  the  very  humble 
 message  they  delivered  in  Jacob's  name,  but  continued  his  march  in  sullen  silence  ; 
 circumstances,  which  must  have  appeared  extremely  suspicious  and  alarming  to 
 them  and  to  Ja-cob,  and  fully  justifying  the  fear  of  an  approaching  attack.  It  is, 
 therefore,  generally  thought  that  Esau's  first  intention  in  marching  towards  Jacob 
 was  certainly  hostile;  but  that  softened  by  Jacob's  humble  address,  he  suspended 
 ])is  anger;  and  being  doubtful  whether  this  humility  was  real  or  only  assumed,  and 
 suspicious  of  a  new  snare  from  the  wary  Jacob,  whom  he  had  twice  before  found 
 too  wise  for  him;  (see  supra  xxvii.  36,  and  note,)  he  would  not  compromise  himself 
 by  returning  any  answer  to  the  messengers,  but  resolved  to  proceed  on  his  march, 
 in  order  that  he  might  personally  investigate  the  truth  of  the  facts  related  to  him, 
 and  act  accordingly. 
 
 8.  1?  "I^^il  And  distressed.  It  is  uncertain  whether  the  root  of  this  Avord  is  "IV* 
 mV  or  1"lV.  In  either  case  its  signification  is,  to  compress,  straiten,  or  distress.  The 
 French  terms  serrer,  and  serrement  (du  coeiir)  are  probably  derived  from  TlV. 
 ins  "It^'J?  Dyn  nS  ^TIM  He  therefore  divided  the  people  that  were  with  him. 
 Hence  it  appears  that  Jacob  was  not  quite  defenceless,  and  had  it  in  his  power  to 
 resist,  if  attacked ;  although,  probably,  neither  the  number  nor  the  spirit  of  the 
 herdsmen  and  domestics  he  had  with  him,  would  liave  enabled  him  to  cope  success- 
 fully with  the  more  numerous  and  warlike  host  of  Esau. 
 
 9.  lE^y  Xn''  DX  "IDSM  And  said,  should  Esav  come.  Arc.  The  Medrash,  and 
 many  commentators  have  found  fault  with  the  timidity   Jacob  evinced  on  this  occa- 
 
n^;n  liSO  ^i"^:;^'.  «7*1 8    :  i^y  ti^^^{  nix^-^3>si  '^ri&^;^|7?  *?|7n 
 ^i^S  D\W?ni  n,^^^-n^^l  IJ^V^'H?^!  )m'^m  nv^r^-m  f nn  h 
 
 jTT   :  AT    .    :         <•-    -    IT         J..-    :  1-  1-  ••        -IT 
 
 sufficient,  and  not  the  real  one.     It  is  highly  probable,  as  Aiarha7iel  states,  that 
 Jacob  did  not  at  all  desire  to  meet  Esau  at  this  particular  juncture,  but  having 
 received  intelligence— some  say  from  his  mother,  or  according  to  others  from  tra- 
 vellers—that Esau  was  then  actually  on  his  road,  and  that  consequently  the  encounter 
 was  unavoidable,  he  took  measures  to  meet  the  exigency  of  the  case,  in  which  he 
 displayed  all  his  usual  address,  tact,  and  knowledge  of  human  character,  and  of  that 
 of  his  brother  in  particular.      He   sent  messengers,    who   were    to   ascertain   if 
 Esau  had  really  left  Seir ;  and  if  he  had  not,  to  go  thither  to  assure  his  brother  of  his 
 respect  and  desire  henceforth  to  live  in  peace  and  amity  with  him.     As  every  word 
 of  this  message  was  full  of  meaning,  and  admirably  calculated  to  effect  his  purpose, 
 he  took  care,  in  the  first  place,  to  guard  against  the  possibility  of  his  servants  marring 
 the  effect  he  intended  it  should  produce,  by  any  omission  or  addition  of  their  own, 
 and  therefore  he  told  them  jn^Kn  n3    Thusshall  ye  say;  i.  e.  these  words,  neither 
 more   nor  less.    (Compare  Num.  vi.  23.  121271  nr!)     By  the  humble  expression 
 2pyi  "l*72y  thy  servant  Jacob,  he  intended  to  convince  Esau,  that  neither  the  pur- 
 chase of  the  birthright,  the  blessings  he  had  obtained,  or  the  wealth  he  had  acquired 
 in  Padan-Aram,  had  rendered  him  proud  or  unwilling  to  acknowledge  the  temporal 
 superiority  which  Esau,  as  the  eldest,  had  a  right  to  claim.     He  next  informed  him 
 that  he  had  not  spent  the  long  interval  of  their  separation  in  wandering  among 
 strangers,  in  disreputable  company  or  occupations ;  but  that  in  obedience  to   the 
 command  of  their  common  parents,  he  had  resided  all  that  lime  with  their  uncle 
 Laban,  in  whose  service  he  had  acquired  much  wealth.  Esau,  therefore,  need  not  hesi- 
 tate to  own  him  as  a  brother;  either  from  any  apprehension  that  Jacob  had  disgraced 
 his  family  connection  ;  or  that  he  had  returned  poor  and  needy,  and  came  to  live  on 
 and  diminish  his  father's  property,  and  perhaps  to  claim  a  double  share  of  the  inhe- 
 ritance, at  the  decease  of  the  latter.    To  allay  these  apprehensions,  he  expatiates  on 
 his  wealth,  and  that  far  from  requiring  aught  from  Esav,  he  was  able  and  willing  to 
 offer  him  part  of  that  wealth. 
 
 6.  "Il!0ni  "llti*  Oxen  and  asses,  lit.  ox  a7id  ass.  It  frequently  occurs  that  the 
 singular  number  is  mentioned  in  Scripture  as  the  name  of  the  species,  to  indicate 
 a  plural  number.     See  further  note  {a  J  at  the  end  of  the  section. 
 
 7.  yna.  ha.  13X3  We  came  to  thy  brother,  SjC.  According  to  Rashbam,  this 
 answer  imported  that  "  Jacob  had  nothing  to  fear  from  his  brother,  that  he  had 
 obtained  the  desired  favor  from  Esau,  who,  rejoicing  at  his  coming,  had  gone  out  to 
 meet   him   accompanied  by   four   hundred  men,    to   show   him  honor.''     This  he 
 
211 
 
 GENESIS    XXXII. 
 
 10.  Then  Yaacob  said,  O  God  of  my  father  Abraham,  and  God 
 of  my  father  Yitschak,  Lord,  who  saidst  to  me,  Return  unto  thy 
 country  and  kmdred,  and  I  will  deal  well  with  thee ; 
 
 11.  I  am  too  unworthy  of  all  the  mercies  and  truth  which 
 thou  hast  done  unto  thy  servant,  for  with  my  staff  I  passed  over 
 this  Yarden,  and  now  I  am  become  two  camps. 
 
 12.  O  deliver  me,  I  pray,  from  the  hand  of  my  brother,  from 
 the  hand  of  Esav :  for  I  fear  him,  lest  he  come  and  smite  me, 
 mother  with  children  : 
 
 firm  reliance  on  God's  future  aid,  wliicli  Jacob  here  manifests  in  these  few  artless 
 but  eloquent  expressions. 
 
 11.  TlJtDp  from  ]\up  small,  inconsiderable,  i.e.  I  amtoiwortki/ of  the  many  bless- 
 ings which  thy  goodness  alone,  and  not  my  merits,  have  procured  me.  vp?23  ""ID  For 
 tvilh  my  stajff',  §c.  '  When  I  first  crossed  this  river  to  go  to  Laban,  I  was  lone  and  friend- 
 less. I  had  no  followers,  cattle,  nor  any  property  but  my  staff.  But  now  on  my  return, 
 I  have  so  much  of  all  these,  as  to  be  able  to  form  two  considerable  bands  or  troops. 
 And  as  I  have  thus  experienced  so  much  of  thy  goodness  and  mercy,  do  not  now  aban- 
 don me  in  this  anguish,  but" — X3  '•Jp^H  Deliver  me,  ^c.  We  may  observe  that  Moses 
 also  urges  the  manifestation  of  former  mercies,  as  a  motive  for  their  continuance. 
 Compare  Numb.  xiv.  19.  It^^y  TiD  TI^  TiD  From  the  hand  of  my  brother,  from 
 the  hand  of  Esav.  This  reduplication  of  terms  which,  as  an  energetic  form,  so 
 often  occurs  in  Scripture,  especially  in  solemn  or  poetical  passages,  appears  in  its 
 literal  acceptation  to  mean  no  more,  than,  Deliver  me  from  the  hand  {or  power)  of 
 my  brother  Esau.  It  is,  however,  not  impossible  that  Jacob  may  have  had  an  addi- 
 tional motive  for  the  repetition,  as  would  he  say,  '  Deliver  me  from  him,  who,  althou'^h 
 '  my  brother,'  will  not,  I  fear,  meet  me  with  fraternal  kindness,  but  as  Esaii,  the 
 wild  and  revengeful,  who  only  consults  the  impulse  of  the  moment.'  D''J3  hv  DN 
 Mother  with  children.  Here  7V  is  to  be  translated  with,  as  in  Exod.  xxxv. 
 22,'  but  it  may  also  be  rendered  over  or  upon,  as  in  the  analogous  passage  in  Hosea 
 X.  14.'-'  This  term,  in  its  last  mentioned  acceptation,  presents  a  most  energetic  re- 
 presentation of  maternal  love  and  self  devotion,  with  which  a  mother,  in  the  hour 
 of  danger,  spreads  herself  over  her  offspring,  and  totally  regardless  of  self,  will, 
 with  her  own  body,  cover  and  shield  them  from  the  sword  or  spear  which  threatens 
 their  life.  The  same  expression  and  metaphor  more  fully  developed,  occurs  Deut. 
 xxxii.  11.  Compare  also  Ruth  iii.  9.  where  it  is  likewise  used  in  a  figurative  sense  to 
 indicate  protection.'  Here  it  describes  most  forcibly  the  cruel  violence  with  which 
 Jacob  apprehended  he  would  be  bereft  of  those  he  loved;  viz.,  that  the  children 
 would  be  cut  off  through  the  protecting  mother,  so  that  both  mother  and  children 
 would,  as  it  were,  perish  with  the  same  blow  or  thrust. 
 
 '  3  inox  ^y  "1333  nif'iDi 
 
CDh'^n^s*  ^n^^  '^nS«  HpT  n^x-'i  lo    :  ni^hsh  ^mun  n:n»n 
 
 T     T  :     -        J-    T        ■•       v:         )    *■:,-         v  -  ,t     ••    :    •  vt  :     •    -  ,:■  -.  ,-   ,- 
 
 -riiSi  n^b'^  ig^iN{  nbwS^n-S^tj!!  bnprin  Sio  ^ri^bj'D  h  j  i|?35; 
 :  niin^  ^i^^  ^n^^n  nnj^i  n-in  ^.^-^"^^  '^I^J^  '^1?^?  '^  ^3?J^ 
 ^iiim  N*in^-|3  iHN*  bis  iS*n^-^3  ibj;  n*2s  ^n{«  n*D  j^i  ^iS^^^n  12 
 
 ....  J     T        I   V  -IT  <:"T  1-  AT    ^-  J-     •  V       T  ^-     •  JT  -J-  •      - 
 
 sion,  especially  as  he  had  received  repeated  assurances  of  divine  protection.  (Supra 
 xxviii.  15,  and  xxxi.  3.)  But  he  appears  to  have  acted  here,  with  the  same  piety 
 and  prudence  he  manifested  on  other  occasions,  and  in  the  many  vicissitudes  of 
 fortune  he  experienced  during  his  long  and  eventful  life.  He  saw  too  plainly  that 
 a  conflict  with  Esau  could  not  but  have  the  most  disasterous  consequences.  For  the 
 alternative  seemed  only  to  consist  in  perishing  with  all  his  family,  by  a  brother's 
 hand,  or,  to  become  a  fratricide  himself.  Defeat  or  victory  were  alike  dreadful  to  him. 
 And  although  he  could  not  but  place  implicit  reliance  on  the  divine  aid ;  he  felt  that 
 it  would  be  highly  culpable  to  neglect  human  means  of  precaution ;  and — refusing  to 
 apply  the  mental  powers  given  to  man  to  aid  him  in  the  various  occasions  of  this  life, 
 rely  inactively  and  presumptuously  on  the  interposition  of  a  direct  miracle  in 
 his  behalf.  Therefore,  when  Jacob  found  it  impossible  to  avoid  meeting  his  brother, 
 ho  endeavoured  to  escape  the  evil  he  justly  dreaded  from  this  interview ;  first,  by  send- 
 ing to  his  elder  brother  an  humble  address  and  rich  presents,  through  which,  knowing 
 his  disposition,  he  had  well  founded  hopes  to  propitiate  him.  Secondly,  if  that  should 
 fail,  he  prepared  himself  for  resistance;  and  conscious  of  his  inferiority  of  power  and 
 number,  he  resorted  to  the  stratagem  of  dividing  his  camp  in  two  bands ;  that,  while 
 the  foremost  was  attacked  and  defended  itself,  the  other,  which  probably  contained 
 his  family  and  most  valuable  property,  might  disperse.  No  doubt  can  exist,  that  in 
 case  of  attack,  Jacob  would  have  sacrificed  hi-s  own  life,  to  save,  if  possible,  that  of 
 his  wives  and  children  ;  for,  as  we  shall  see  hereafter,  he  did  not  hesitate  when  the 
 moment  of  danger  arrived,  to  place  himself  foremost,  and  to  expose  himself  first,  to 
 encounter  Avhatever  evil  his  incensed  brother  might  have  meditated  against  him. 
 See  infra  xxxiii.  3.  from  which  it  sufficiently  appears  that  Jacob  was  not  deficient  in 
 moral  courage,  when  the  occasion  required  it.  And  finally,  his  piety  and  reliance  in  the 
 Almighty,  led  him  to  invoke  his  assistance  to  surmount  difficulties,  and  to  guard  him 
 from  dangers  which  human  skill  and  foresight  are  unable  to  foresee  or  avert ;  in  the 
 following  short  and  pathetic  prayer. 
 
 10.  Dn"l3X  '•3i<  Ton  O  God  of  my  father  Abrahcm.  This  is  probably  the  first 
 prayer  in  the  holy  scriptures  ;  for  that  of  Abraham,  in  behalf  of  the  cities  of  the 
 plain,  (supra  xviii.  23-33,)  containing  as  it  does  so  much  of  what  may  be  considered 
 as  argument  or  remonstrance,*  is  not  so  strictly  entitled  to  the  term  prayer  as  the 
 present.     It  is  remarkable  for  the  fervent  piety,  gratitude  for  benefits  received,  and 
 
 *  See  our  note  to  verse  23.  of  the  quoted  chapter. 
 
212  GENESIS    XXXII. 
 
 13.  When  thou  hast  said  I  will  assuredly  do  thee  good,  and 
 render  thy  posterity  as  the  sand  of  the  sea,  which  cannot  be  num- 
 bered for  multitude. 
 
 14.  He  stayed  there  that  night,  and  took  from  what  had  come 
 into  his  possession,  a  present  for  Esav  his  brother. 
 
 15.  Two  hundred  she  goats  and  twenty  he  goats,  two  hundred 
 ewes  and  twenty  rams. 
 
 16.  Of  milch  camels,  with  their  foals,  thirty.  Forty  cows  and  ten 
 bulls,  twenty  she  asses  and  ten  asses, 
 
 17.  And  delivered  them  into  the  hand  of  his  servants,  each 
 drove  by  itself;  and  said  unto  his  servants.  Pass  on  before  me,  and 
 put  a  space  between  drove  and  drove. 
 
 to  eveTy  ten  she-goafs;  one  ram  to  ten  ewes;  one  bull  to  four  cows;  and  one  male 
 ass  to  every  two  slie-asses.  This,  his  experience  as  a  shepherd  and  cattle  breeder  had 
 taught  him  was  the  proper  number  each  class  of  these  animals  required.  From 
 Varro  De  He  Rustica,  ii.  3.  it  may  be  seen,  that  more  modern  experience  has 
 justified  this  proportion.  Compare  also  Job  i.  3.,  xlii.  12.  It  is  probable  that  Esau, 
 considering  his  habits  and  the  nature  of  the  place  of  his  residence,  had  but  little 
 cattle  of  his  own,  which  would  render  such  a  present  as  Jacob  had  now  selected 
 doubly  acceptable. 
 
 16.  nip''J^  DvO!l  Milch  camels.  As  these  yield  milk  until  they  are  again  in 
 foal,  and  as  their  milk  has  the  property  of  turning  sour  sooner  than  that  of  other 
 animals,  the  Nomadc  nations,  who  make  much  use  tliereof,  especially  when  sour, 
 prefer  it  to  that  of  cows  or  goats,  and  deem  the  milch  camel  more  valuable  than  the 
 male,  although  the  latter  is  much  stronger  and  consequently  fitter  to  carry  heavy 
 loads,  mti'y  D''T'yi  and  ten  asses,  T'y  is,  according  to  Rashi,  the  distinctive  name 
 for  the  male  of  the  ass  species,  but  as  Kimchi  observes,  it  seems  rather  to  designate 
 the  young  ass,  but  is  by  no  meams  limited  to  the  foal ;  for  we  find  this  term  applied 
 in  various  parts  of  scripture,  to  the  ass  already  used  for  labour.  (Judges  x.  4.,  xii.  14., 
 Isaiah  xxx.  G.  24.,  Zech.  ix.  9.)  Horses  are  not  here  mentioned,  nor  in  the 
 specification  of  the  wealth  of  Abraham  and  Isaac.  (Supra  xii.  16.,  xx.  14.,  xxiv. 
 35.,  xxvi.  14.)  They  do  not  appear  to  have  been  common  any  where  in  the  days 
 of  the  Patriarchs,  although  it  is  unquestionable,  that,  at  least  in  Egj'pt,  they  were 
 used  for  drawing  and  riding  as  early  as  the  time  of  Jacob.  (Infra  xii.  43.,  xlv.  19. 
 21.  27.,  xlvi.  .5.,  xlix.  17.) 
 
 17.  ''3Q?  my  Pass  on  before  me.  Jacob  was  now  encamped  near  the  north 
 bank  of  the  brook  or  small  river  Jabbok,  which  it  was  necessary  to  cross,  to  pass 
 the  Jordan,  in  a  southern  direction,  "^ly^  ~\1V  f^  1tD''C*n  ni"11  And  put  a  space 
 between  drove  and  drove.  This  order  evinces  more  of  the  prudence  and  wisdom  of 
 Jacob,  than  is  apparent  at  first  sight.  For  not  only  was  such  an  arrangement 
 admirably  calculated  to  make  an  immediate  impression  on  Esau,  by  the  quantity  of 
 cattle  which  thus  disposed,  must  have  appeared  even  more  numerous  than  they  really 
 
-m  wm^  "^jDj;  :i^tD\s*  :im  n'lm  r\m)  13    :  dorSy.  tn^:? 
 ED^nx^  any  15    :  vnn  )mh  nnj^  n^n  i^^n--\f2  r\p')  x^rin 
 
 T  J-'!  I-    T       jT  r-.  :  VT    :   •  jt  :  st  -         |   •  I f, 
 
 r\)j:i'Tt}  n'^^  le    ♦  nn^jj  d^S^nii  d^hn^  d^Spii  Dn^j^  d^st^ji^ 
 DT^l  ^'l^'S?  ^'■?riN*  nhb'j;^  nn^^  b^j;:n>Nt  nns  o^Ji^S^  Dn^i?^ 
 
 13.  niOX  nnt^l  when  thou  hast  said,  Sjc.  Tlie  so-called  Rationalists  have  supposed 
 these  words  added  to  Jacob's  prayer,  (which,  according  to  them,  ends  with  the  pre- 
 ceding verse,)  "  because,"  they  say,  "  it  would  have  been  very  disrespectful  of  Jacob 
 to  remind  the  divinity  of  His  promise  of  protection,  and  to  call  upon  him  to  keep  his 
 word  in  the  hour  of  need."  (See  Tuch's  Kommentar  ilber  die  Genesis  ad  literam.) 
 They  seem,  however,  to  forget  that  Moses,  and  most  of  the  prophets,  have  used 
 nearly  the  same  expression  on  similar  occasions,  for  which  we  do  not  find  they 
 were  ever  reproved ;  for,  as  we  observed  in  respect  to  Abraham's  prayer,  (supra 
 xviii.  23,  note.)  apparent  freedom  of  expression  may  be  perfectly  consistent  with 
 the  awe  and  reverence  due  to  God,  who  alone  knows  the  true  feelings  and  inward 
 thoughts  of  those  he  has  created.  "  Man  looketh  to  the  eyes,  (the  outward  appear- 
 ance) but  God,  to  the  heart.''''     (1st  Sam.  xvi.  7.) 
 
 14.  Jsinn  rh'hl  DK'  pM  He  stayed  there  that  flight.  This  is  mentioned  to 
 prove  Jacob's  confidence  in  the  divine  aid.  For  he  did  not  attempt  to  flee,  or  reach 
 some  place  of  safety,  before  Esau  could  come  up  with  him ;  but  encamped  in  the 
 same  place  where  he  had  prayed.  IT'S  XSH  |0  Frotn  what  had  come  into  his  posses- 
 sion. Although  some  translators  have  rendered  this  literally,  "  from  what  came  to 
 hand,"  it  appears  evident  from  the  context,  that  Jacob,  who  desired  to  propitiate  Esau 
 by  an  exhibition  of  wealth,  liberality  and  good  feeling,  did  not  take  his  present  at 
 random,  from  what  first  cam.e  to  hand,  without  selection  or  choice.  The  care  he  dis- 
 played in  the  proper  proportion  of  male  to  the  number  of  female  animals,  and,  indeed, 
 the  other  circumstances  here  related,  all  testifying  of  his  prudence  and  skill,  forbid  the 
 supposition  of  inconsiderate  haste.  We  must,  therefore,  render  IT'S /row  what  had 
 come  into  his  power  or  possession.  We  find  numerous  instances  of  this  ap- 
 plication of  the  term  T>  See  inter  al.  supra  xxiv.  10.,  and  Num.  xxii.  27.  T* 
 the  hand,  is  the  emblem  of  power,  and  this  primary  meaning  may  be  traced 
 throughout  the  various  significations  of  this  noun.  In  this  sense,  OnJcelos,  Men- 
 delssohn, Cahen,  Philippson,  sjndiArnheim,  have  rendered  our  text.  ITIN  Id??  nriJO 
 A  present  to  his  brother  Esav.  As  a  mark  of  respect  and  homage.  It  is  yet 
 customary  in  the  East,  and  in  Africa,  never  to  approach  a  great  man  without 
 bringing  him  some  present. 
 
 15.  DTlXO  Dny  Two  hundred  she-goats.  This  valuable  gift  consisting,  of  not 
 less  than  five  hundred  and  fifty  head  of  cattle,  while  it  afforded  an  evidence  of 
 Jacob's  wealth,  and  of  his  esteem  for  his  brother,  was  also  remarkable  for  the 
 variety  of  species,  and  the  proper  proportion  of  male  animals  to  the  female.    One  male 
 
213  GENESIS    XXXII. 
 
 18.  He  commanded  the  foremost  saying,  If  Esav  my  bro- 
 ther meet  thee,  and  ask  thee,  saying.  To  whom  dost  thou  belong, 
 whither  goest  thou,  or  whose  are  these  before  thee  ? 
 
 19.  Then  shalt  thou  say.  They  belong  to  thy  servant  Yaacob ; 
 it  is  a  present  sent  unto  my  lord  Esav,  and  lo  !  he  also,  folloivs 
 behind  us. 
 
 20.  Thus  he  commanded  the  second,  and  the  third,  and  all 
 that  followed  the  droves,  saying.  In  this  manner  shall  ye  speak  to 
 Esav  when  ye  meet  him  : 
 
 21.  Ye  shall  also  say.  Behold  thy  servant  Yaacob  folloivs  be- 
 hind us ;  for  he  said,  I  will  appease  his  anger  with  the  present  that 
 goeth  before  me,  and  afterwards  I  will  see  his  face,  perhaps  he 
 will  accept  rae  favorably . 
 
 21.  ^3nnK  npy  "]iny  T\':T\  DJ  OmtoXI  Ye  shall  also  say.  Behold  thy  servant 
 Yaiicoh  folloivs  behind  us.  This  circumstance,  although  already  mentioned,  (ver.  18.) 
 is  repeated,  and  particularly  insisted  on,  for  various  reasons.  First,  because  Jacob's 
 personal  appearance  would  afiford  a  stronger  proof  of  the  sincerity  of  his  good  will 
 towards  Esau,  than  the  presents,  however  rich,  or  the  protestations  of  amity, 
 however  humble  and  respectful,  he  had  sent  him.  Secondly,  because  Jacob  did 
 justly  apprehend  that  his  servants  might  neglect  to  mention  this  very  important 
 circumstance,  as  it  did  not  form  a  direct  reply  to  Esau's  probable  question,  and  was 
 rather  a  piece  of  additional  information  of  which  they  could  not  so  readily  discover 
 the  importance.  Thirdly,  that  if  Esau's  intentions  were  hostile,  he  might  understand 
 that  Jacob  did  not  wish  to  avoid  him  through  pusillanimous  fear,  but  that  he  was 
 actually  on  his  road  to  meet  Esau,  either  for  peace  or  war,  as  Esau's  conduct 
 would  render  necessary.  According  to  Abarbanel,  Jacob  had  ordered  his  servants 
 not  to  give  the  presents  to  Esau,  or  even  to  speak  to  him,  unless  he  addressed  them 
 first ;  that,  if  Esau  passed  on  without  condescending  to  notice  them,  his  inimical 
 intention  would  become  manifest,  and  Jacob  might  then  prepare  himself  for  the 
 worst.  That  Esau  met  the  droves  without  interrogating  the  herdsmen,  and  that 
 the  latter  did  not  in  consequence  ofler  the  present,  Abarbanel  wishes  to  prove  from 
 Esau's  question  to  Jacob,  when  they  met.  (ch.  xxxiii.  8.)  To  us,  however,  it  appears 
 that  these  very  words  "  What  meanest  thou,  <SfC."  prove  just  the  reverse,  and  that  he 
 had  already  learned  from  the  herdsmen  that  the  droves  belonged  to  Jacob  ;  and  we 
 are,  moreover,  led  to  conclude  from  the  tenor  of  the  latter  part  of  ver.  20  in  this 
 chapter,  that  the  herdsmen  were  to  address  Esau  as  soon  as  they  met  him,  whether 
 they  were  questioned  or  not.  VJD  m33N  /  will  appease  his  anger.  This  we  have 
 rendered  according  to  Onkelos  n^Jn?  rfJTlJN.  Rashi  explains  it  to  annul  or 
 vacate  Esau's  anger,  as  in  Isaiah  xxviii.  18.  and  xlvii.  ]  1.  "  It  appears  to  me,"  adds 
 Rashi,  "  that  wherever  the  term  mSS  occurs  in  conjvmction  with  \'\'^  iniquity,  XDn 
 sin,  or  with  D''JD  (as  in  the  present  instance),  it  invariably  bears  the  sense  of  wiping 
 away,  or  removal.  It  has  the  same  signification  in  Syriac,  and  is  often  used  in  the 
 VOL.    I.  3   c 
 
p^i^in-nx  m  is    :  ^ItT^'^  ^ItV^  ^^'^^  "Rl  '^^^  ^"!?^ 
 
 nmS^  i<^n  nn^p  np^;S  ^^i^y'?  ni^wsi  19    :  y.^s'?  nW  ^^^^ 
 D4  'Jt^^'n-nNi  a  m  20    :  ^y^f:i^  iS'in-a^  nsni  \b^'7  ^jn«S 
 
 •fl^ny  n-jn  Di  dj^iI^^^J  ^^    ♦  '^^^'^^  ^^^^^t^??  i^r^^*  p^,?ir^  n-n 
 j;?-nn^l  ^is'p  nD^nn  nn^^5  vh|  nn^x  n6x-^3  ^3^p.ri«  n'lX 
 
 were ;  but  also  the  choice  specimens  of  each  herd  and  flock,  and  the  skill  displayed 
 iu  the  proportion  of  males  to  the  females,  could  thus  become  more  easily  apparent 
 to  Esau,  and  dispose  him  to  act  amicably  towards  a  brother  who  took  so  much 
 pains,  and  made  such  a  sacrifice  to  propitiate  his  favor.  This  clear  space  between 
 each  drove  was  morever  useful,  to  prevent  stray  animals  from  one  flock  or  herd 
 mixing  with  others  of  a  different  species,  which  would  have  destroyed  the  effect 
 intended.  Thus  every  thing  was  wisely  disposed  to  meet  every  contingency.  If 
 the  first  and  second  droves  of  small  cattle  should  fail  to  make  the  desired  impression  ; 
 the  following,  consisting  of  valuable  camels  and  large  beasts  of  burthen,  would  fix 
 Esau's  attention,  and  turn  the  scale  in  Jacob's  favor.  And  if  Esau  should  prove  hostile, 
 and  attack  the  first  drove;  his  intention  would  at  once  become  manifest,  and  time 
 and  chance  of  escape  would  be  afforded  to  the  others,  by  dispersing  in  different 
 directions. 
 
 18.*"I)0X^  pt^Nin  nX  1\*''1  And  he  commanded  the  foremost,  §-c.  For  the 
 reasons  stated  in  the  preceding  note,  Jacob  took  care  so  to  instruct  his  servants, 
 that  their  reply  to  the  questions  Esau  would  probably  ask  them,  on  meeting  these 
 fine  herds,  should  at  once  inform  him  of  the  facts  Jacob  wished  to  impress  upon  him 
 viz.  that  they  belonged  to  Jacob,  who  had  returned  wealthy  but  not  proud ;  and 
 who,  anxious  for  Esau's  friendship,  had  not  only  sent  this  offering  to  him,  whom  he 
 acknowledges  his  elder  and  superior ;  (See  next  verse.  Vs^y^  "iJIX?  3pyv  "|"I3y7 
 thy  servant  Jacob,  my  Lord  Esau,)  but  that  desirous  of  meeting  him  after  their 
 long  separation,  he  came  personally  to  renew  the  fraternal  bond.  n?N  ''JD?1  And 
 whose  are  these.  Onkelos,  and  among  modern  translators,  Johlson,  Arnheim  and 
 Philippson,  render  for  whom  are  these  f  {Fiir  wen  sind  diese,)  as  Rashi  also 
 explains.  We  cannot,  however,  concur  in  this  rendering;  for  we  cannot  see  how 
 Esau  could  know  that  the  droves  he  met,  were  intended  as  a  present.  As  Jacob 
 could  not  anticipate  that  Esau  would  ask  all  the  questions  here  mentioned ;  the 
 1  vav  of  n3S1  and  of  ""O^l  is  disjunctive,  and  has  the  sense  of"  or"  as  in  many 
 other  instances.  The  answer  of  Jacob  was  so  framed  that  it  would  apply  to  either 
 of  the  three  questions. 
 
 20.  ^JKTI  nX  D3  1^*''1  And  so  he  commaiided  the  second,  §c.  The  necessity 
 for  this  precaution  is  obvious,  when  it  is  considered,  that  as  there  was  a  considerable 
 space  between  the  herds,  it  was  uncertain  which  should  meet  Esau  first. 
 
214  GENESIS    XXXII. 
 
 22.  Thus  the  present  went  on  before  him,  but  he  stayed  that 
 night  in  the  camp  : 
 
 23.  And  he  arose  that  night,  took  his  two  wives,  his  two 
 hand-maids,  and  his  eleven  children,  and  passed  the  ford  of  the 
 Yabbok. 
 
 24.  He  took  them,  and  made  them  pass  over  the  brook,  lie  also 
 sent  over  that  which  was  his. 
 
 25.  Yaacob  remaining  thus  alone,  a  man  wrestled  with  him, 
 until  the  rising  of  the  morning  dawn. 
 
 26.  When  he  saw  that  he  could  not  prevail  against  him,  he 
 struck  the  hollow  of  his  thigh :  and  the  hollow  of  Yaiicob's  thigh 
 was  sprained,  as  he  wrestled  with  him. 
 
 human  form.  According  to  Maimonides  in  Moreh  Nehuchim,  (ch.  xlii.  of  part  ii.) 
 the  event  here  related  is  an  amplification  of  what  was  mentioned  before  (v.  2.)  in 
 general  terms,  like  in  the  apparition  of  the  angels  to  Abraham,  supra  ch.  xviii.  1, 
 ■where  the  event  is  also  stated  in  general  terms,  and  the  details  are  specified  in  the 
 following  verses.  (Compare  our  note  to  the  quoted  text.)  There  is,  however,  an 
 insuperable  objection  to  this  exposition,  viz.,  that  Jacob  saw  the  angels  at  Machanaim, 
 and  the  wrestling  here  recorded,  took  place  at  Peniel,  on  the  north  bank  of  the 
 Yabbok.  Aben  Ezra  and  Kimchi,  (after  Menachem  ben  Saruk)  derive  p2NM  from 
 p3X  dust,  which  wrestlers  or  combatants  raise  in  their  struggles.  Ras?ti  considers 
 it  as  a  derivation  from  the  Aramean  p3N  signifying  to  grapple  inclose  contact,  (Ileb. 
 pun  to  embrace),  or  having  a  close  hold  of  each  other  with  their  arms,  as  is  the 
 practice  of  wrestlers.  The  opinion  of  Gesenius,  that  the  unusual  term  plXM  which 
 he,  like  Rashi,  derives  from  p3S  to  struggle,  was  here  used  for  the  purpose  of  a 
 paronomasia  with  the  name  of  the  river  pS''  mentioned  in  the  preceding  verse  ;  is  highly 
 probable ;  (See  his  Diet.  rad.  p3K  and  p2^)  but  the  opinion  of  some,  that  the 
 river  near  to  which  the  struggle  occurred  was  named  p3'  from  this  event;  appears  to 
 have  but  little  foundation.  We  may  add  that  in  Hosea  xii.  5,  where  the  present 
 occurrence  is  related,  the  term  ICJ''"!  he  prevailed  (in  the  struggle)  is  used  instead  of 
 p3X''1  which  leaves  no  doubt  as  to  the  meaning  of  that  word. 
 
 26.  1?  7113^  X?  ''3  XIM  And  when  he  saw  that  he  could  not  prevail  against  hi?n. 
 It  has  been  thought  strange  that  a  divine  minister  or  angel  should  prove  inferior  in 
 physical  force  to  a  mere  mortal.  It  has  therefore  been  thought  that  the  angel  allowed 
 himself  to  seem  the  weaker  party  during  the  struggle,  but  that  at  last  "  he  struck  Jacob 
 on  the  hollow  of  his  thigh,"  and  inflicted  a  small  injury,  to  let  him  know  that  he, 
 with  whom  he  had  striven,  was  superhuman.  We  prefer,  however,  the  interpreta- 
 tion of  Nachmanides,  who  states  that  "  the  power  given  to  the  angel,  and  which  he 
 could  not  exceed,  was  limited  to  the  luxation  of  Jacob's  hip-joint."  (Compare  Job 
 ii.  9.)  It  may  be  alleged,  in  confirmation  of  this  opinion,  that  the  term  7D'  used 
 here,  is  often  employed  to  describe  cases  of  moral  restraint,  coexistent  with  physical 
 possibility,  as  in  Exod.  xix.  23.  ''^0  nn  Ss*  niSj?^  DVn  S^V  N*?  the  people  cannot 
 
]h  x^n"!  vpfi-Sj;  nn^tpn  ^hj;ri,i  22  ♦  ija  ^{^^^  ^^^^^5  vis  nx^Ni 
 "inj;^?  nx  iiiij;*i  vn':'^  "ib^y  nnx-nwsi  vnhss^  ^ntJ^-nj^i  mi 
 n:^  '5  ^^T.l  26    J  nng'n  r\)h^_.  nj;.  i^j:!  c^^5<  pnj^*!  nn'p  iipy.-;. 
 
 Talmud  with  the  same  intention.  We  find  even  in  scripture,  that  the  sacred 
 utensils  called  (Num.  iv.  13.  &c.)  D''p"lTO  basins,  are  styled  in  Ezra,  i.  10.  nnt  *T|Q3 
 because  the  priest  used  to  wipe  his  hands  on  their  rim."  There  are,  however, 
 various  significations  ascribed  to  the  root  "133.  According  to  Abeti  Ezra  and  Kimchi, 
 it  means  to  remove,  to  hide  or  cover.  It  is  the  last  mentioned  signification  which 
 has  been  adopted  by  modern  Philologists,  Wessely,  Gesenius,  Fiirst,  §c.  See  also 
 Tiich,  on  Gen.  xx.  16.  (D'*3^y  JTlDS).  According  to  this  view,  Jacob  intended  by  his 
 present  to  cover  Esau's  eyes,  i.  e.  to  propitiate  him  that  he  should  disregard  the 
 former  soreness  and  contention  between  them.  We  may  perhaps  mention  that  Jacob 
 on  another  occasion  (infra  xliii.  11.  4.)  also  sent  a  present  to  propitiate  those  he 
 dreaded.  D^JD  face  has  sometimes  the  sense  of  anger,  as  in  Ps.  xxi  9.,  Lam.  iv.  6., 
 et  al.  because  anger  becomes  manifest  by  the  face  or  appearance  of  a  person. 
 {Aben  Ezra  and  Kimchi.)  The  last  words  of  our  text  are  apparently,  as  Abeii  Ezra 
 observes,  the  words  of  Moses,  and  do  not  form  part  of  the  message  Jacob's  servants 
 ■were  to  deliver.  (The  word  13?3  wz^Am  Amse// being  understood  after  "ION  ""S.) 
 Nachmanides  is,  however,  of  the  contrary  opinion  ;  but  his  objections  are  not  con- 
 clusive nor  his  exposition  satisfactory.  We  consider  it  exceedingly  unlikely  that 
 the  wise  and  prudent  Jacob  should  thus  inopportunely  have  reminded  Esau  of  the 
 ancient  feuds  between  them.  The  Hebrew  reader  will  no  doubt  remark  in  this  and  in 
 the  following  text,  the  repeated  idiomatic  play  upon  the  word  D''iD  which  so  often  oc- 
 curs in  the  holy  writings,  and  which  can  but  seldom  be  preserved  in  any  translation. 
 
 22.  runt)!  Xinn  rh'hl  |^  Xini  But  he  stayed  that  night  in  the  camp.  This 
 was  already  stated,  supra  ver.  14.,  but  it  is  repeated  on  account  of  the  narrative, 
 ■which  had  been  interrupted  by  the  description  of  the  present  and  the  sending 
 thereof,  being  resumed.  Others,  however,  think  that  it  is  here  mentioned  to  indi- 
 cate, that  Jacob  did  not  on  that  night  retire  to  his  tent,  but  watched  over  his  camp, 
 fearing  a  surprise  or  nocturnal  attack  from  Esau  and  his  host. 
 
 23.  Kin  rhh"^  That  night.  Thismustbeuuderstood,  asif  the  texthad  Xinn  rh'hl 
 although  the  denoting  n  (article  the  or  that,')  is  not  expressed.  Some  have,  how- 
 ever, proposed  to  transpose  the  words,  and  refer  the  NIH  to  Jacob,  and  not  to  "  the 
 night;"  thus,  n?v3  XIH  Dp''1  And  he  arose  in  the  night.  The  Samaritan  reads 
 Ninn  as  in  the  preceding  verse.  \>'y'  "l3yD  The  ford  of  the  YabboJc.  See  geo- 
 graphical notes  at  the  end  of  the  section.     The  Samaritan  also,  adds  the  denoting 
 
 n  to  pi'' 
 
 25.  113?  3py''  inVI  Yadcob  remaining  thus  alone.  The  general  and  most 
 probable  opinion,  is,  that  Jacob  remained  on  the  north  bank  of  the  river.  p3N*1 
 lOy  ^''\^  A  man  there  wrestled  with  him.     This  was  an  angel  who  had  assumed  tlie 
 
21.5 
 
 GENESIS   XXXII. 
 
 27.  He  said,  let  me  go,  for  the  morning  dawn  ariseth :  But  he 
 said,  I  will  not  let  thee  go,  unless  thou  bless  me. 
 
 28.  He  then  said  unto  him.  What  is  thy  name  ?  And  he  said 
 Yaacob. 
 
 29.  He  said.  Thy  name  shall  be  called  no  more  Yaacob, 
 but  also  Yisrael,  for  thou  hast  contended  with  a  God-like  being, 
 and  with  men,  and  hast  prevailed. 
 
 30.  Then  Yaacob  asked  him,  and  said.  Tell  me,  I  pray  thee, 
 thy  name  :  And  he  said.  Wherefore  dost  thou  ask  after  my  name  ? 
 — and  he  blessed  him  there. 
 
 indiscriminately.  The  name  Israel,  however,  seems  to  have  been  immediately 
 adopted  by  Jacob's  family,  as  a  patronymic  and  honorable  distinction.  Comp.  infra 
 xxiv.  7.  D^n?X  Dy  Witka  God-Yike  heinff.  The  angel  with  whom  he  had  wrestled 
 is  thus  called,  as  the  agent  and  instrument  of  the  divine  power,  who  had  sent  him. 
 (See  our  note  on  the  term  Elohim,  pp.  19-20.)  This  rendering,  in  which  all  our 
 translators  and  commentators  concur,  is  strongly  corroborated  by  the  expression  of 
 the  prophet  Hosea,  in  narrating  this  event.  "  By  his  strength  he  had  power  with 
 Eloiiim.  Yea,  he  had  power  over  the  angel,  and  prevailed,  &c."  Hos.  xii.  3-4. 
 Here  the  Elohim,  mentioned  in  the  first  part  of  the  sentence,  is  subsequently  ex- 
 plained to  be  an  "  angel." 
 
 30.  ■^toti' t?3  nT")!!!  Tell  me,  I  pray  thee,  thy  name.  If  any  proof  were  required 
 to  show  that  Jacob  was  now  fully  aware  his  antagonist  was  superhuman,  it 
 might  be  found  in  the  respectful  terms  he  uses  to  repeat  the  question  which  had  just 
 been  asked  of  him,  in  the  brief  and  authoritative  manner  of  a  superior  interrogating 
 his  inferior — What  is  thy  name  f  (supra  v.  28.)  ^ttC?  VsKTl  HT  T\u?  Wherefore 
 dost  thou  ask  after  my  nayne.  "  Wc  have  no  individual  name,  it  varies  according 
 to  the  mission  on  which  Ave  are  sent."  {Rashi  and  the  Medrash.)  Nachynanides 
 {the  great  cabbalist)  has  here  this  remarkable  note:  "  The  knowledge  of  my  name 
 cannot  avail  thee,  since  power  and  might  appertain  to  God  alone.  Therefore, 
 shouldst  thou  call  me,  I  can  neither  answer  thee  nor  deliver  thee  from  trouble.  I  will 
 however  bless  thee,  because  I  am  commanded  so  to  do."  According  to  Abarbanel, 
 it  was  usual,  anciently,  that  when  two  men  had  engaged  in  mortal  strife,  the  con- 
 quered party  became  the  bondman  of  the  victor  who  had  spared  him;  and  if  per- 
 mitted to  depart,  he  was  asked  his  name,  to  enable  the  conqueror  to  claim  his 
 services  when  he  might  require  them.  Therefore  the  angel  said,  in  allusion  to  this 
 custom — "  It  is  useless  to  ask  my  name,  for  I  will  not  return  to  thee,  nor  canst  thou 
 compel  my  services."  The  dialogue  related  (Judges  xiii.  18.)  between  the  angel 
 and  Manoach  and  his  wife,  has  a  remarkable  resemblance  to  the  present  narrative, 
 and  strongly  corroborates  the  excellent  exposition  of  Nachmanides  we  have  just 
 quoted. 
 
:  ^^pp-in-Dx  "3  ^0^^^  ^^  ^^^^'^-  ^^f^  ^!?^^ '?  '^"^^^ 
 ^x^^ri  n^  nj^h  imh  "^6^  fc^r-m/jn  n^x-^i  rlp5?^^.SNtJ^*i  so 
 
 ascend  Mount  Sinai,  because  they  were  prohibited  so  to  do.  H'"?!?  DHPn?  ?D^  iO\ 
 Is,  vii.  1.  As  Jacob  had  such  firm  hold  of  the  angel,  (see  v.  27.)  that  the  latter  could  not 
 release  himself  without  the  manifestation  of  more  than  human  strength,  he  could  not, 
 consistent  with  the  human  form  he  had  assumed,  exert  a  greater  power,  especially 
 as  it  does  not  appear  to  have  been  his  intention,  or  rather  that  of  Him,  whose 
 minister  he  was,  to  inflict  a  serious  injury  on  Jacob.  IDT"  ^'22  The  hollow  of  his 
 thigh.  The  term  fp  is  applied  in  Scripture  to  whatever  is  hollow  by  nature,  or 
 may  be  curved,  as  TH  Pja  the  palm  of  the  hand,  (1st  Sam.  v.  4,  et  al)  ?J"in  5)3  the 
 hollow  (or  sole)o/  the  foot,  supra  viii.  13,  Deut.  xxviii.  65,  yPpn  9^  1st.  Sam. 
 XXV.  29,  the  hollow  of  a  sling,  viz.,  the  cavity  formed  by  the  inflection  of  the  leather 
 in  which  the  stone  is  put.  A  spoon  is  also  called  (^3  (Num.  vii.  14,  &c.)  doubtless, 
 from  the  concave  form  of  the  bowl.  Here  the  term  is  applied  to  the  hollow  or  socket 
 of  the  Os  Coxendicis,  or  hip  bone,  whereon  the  head  of  the  thigh  bone  is  received. 
 {Parkhurst  and  Gesenius.)  "  If  my  memory  fail  me  not,  (says  Dr.  Geddes)  this 
 very  hollow  is,  in  some  parts  of  Scotland,  called  the  kap  or  cap  of  the  thigh." 
 ypm  was  sprained.  That  this  is  the  true  sense  appears  from  Jer.  vi.  8.  and  Ezek. 
 xxiii.  17-18.  Thus  Eashi,  and  all  our  present  commentators  have  explained  our 
 text,  and  so  Mendelssohn  and  other  Jewish  translators  have  rendered.  See  Gesenius 
 ad  rad.  Vp^ 
 
 27.  inK^n  rhv  '•3  ''irh^  Dismiss  me,  for  the  morning  daiun  ariseth.  '  And 
 therefore,  as  Esau  will  now  soon  arrive,  it  will  be  advisable  for  thee  to  let  me  go 
 and  to  proceed  on  thy  journey.' 
 
 28.  "p^  no  What  is  thy  name  ?  This  interrogative  appears  superfluous,  especi- 
 ally as  the  message  of  the  angel  was  directed  to  Jacob.  But  like  other  questions, 
 in  similar  instances,  it  was  asked  for  the  purpose  of  commencing  a  conversation  in 
 the  style  of  human  beings,  whose  form  the  angel  had  now  assumed.  Comp.  our 
 note  to  ver.  9.  of  chap,  xviii.  supra. 
 
 29.  "IJDK'  niy  "IDN^  npy  iO  Thy  name  shall  no  more  he  called  Jacob.  The 
 root  3py  from  which  Jacob's  name  is  derived,  signifies  also,  to  trip  up  the  heels,  to 
 supplant  by  deceit,  to  defraud,  &c.,  in  which  unfavorable  sense  Esau  did  not  fail 
 to  apply  it ;  supra  xxvii.  36.  Therefore,  Jacob  now  receives  another  name,  which, 
 while  it  removes  that  unpleasant  association,  and  substitutes  an  honorable  appella- 
 tion, does  also  satisfy  his  demand  of  acknowledgment  by  his  antagonist,  that  the 
 latter  was  unable  to  conquer  him ;  and  moreover  intimates,  that  having  prevailed 
 against  a  superhuman  agent,  he  need  not  fear  Esau  or  any  other  man.  7^1^''  Uii,  ""a 
 but  also  Yisrael.  Commentators  have  generally  agreed  that  the  word  D5  also, 
 must  be  here  understood,  tor  we  find  that  Jacob  subsequently  bore  both  names 
 
216 
 
 GENESIS    XXXII.,    XXXIIl. 
 
 31.  Yaacob  called  the  name  of  the  place  Peniel :  for  I  have 
 seen  a  Go(\.-Uke  bemg  face  to  face,  and  my  life  was  preserved. 
 
 32.  The  sun  arose  upon  him  as  he  passed  over  Penuel,  and  he 
 was  limping  on  his  thigh. 
 
 33.  Therefore  the  children  of  Yisrael  eat  not  of  the  nerve 
 NASHE,  which  is  upon  the  hollow  of  the  thigh,  unto  this  day : 
 because  he  struck  the  hollow  of  Yaacob's  thigh,  on  the  nerve 
 
 NASHE. 
 
 Ch.  XXXIII.  1.  Yaacob  raised  his  eyes,  and  looked,  and  lo, 
 Esav  came,  and  with  him  four  hundred  men.  He  then  divided 
 the  children  to  Leah,  and  to  Rachel,  and  to  the  two  bond- 
 women. 
 
 2.  And  placed  the  hand-maids  and  their  children  foremost, 
 Leah  and  her  children  after,  and  Rachel  and  Yoseph  hind- 
 most. 
 
 3.  But  he  passed  on  before  them,  and  bowed  himself  to  the 
 ground  seven  times,  until  he  came  near  to  his  brother. 
 
 imaginary,  what  necessity  was  there  to  mention  that  it  took  place  when  Jacob  was 
 alone  ?  as  even  if  he  had  been  in  the  midst  of  his  camp,  or  among  thousands,  none  of 
 his  followers  could  have  aided  him  in  a,dream.  Some  modern  Rationalist  critics,  who 
 hold  the  same  opinion  as  Maimonides,  endeavour  to  evade  the  fact  recorded  of  the 
 lameness  of  Jacob,  by  the  supposition  that  Jacob's  nocturnal  assailant  was  a  human 
 assassin,  sent  by  Esau,  who  lamed  Jacob,  not  being  able  to  slay  him.  But  this 
 supposition  is  entirely  gratuitous,  and  diametrically  opposed  to  the  open  hearted 
 and  liberal  conduct  which  Esau  manifested  on  this  occasion.  See  infra  xxxiii.  4., 
 9.,  12.,  15.,  &c.  We  may  finally  urge  Jacob's  remarkable  expression,  "  /  have 
 seen  a  God-like  being  face  to  face,"  (supra  ver.  30.)  as  removing  every  doubt  on  the 
 subject. 
 
 33.  r\^^r\  l''i     The  nerve  Nashe.     See  note  (b)  at  the  end  of  this  Section. 
 
 Ch.  xxxiii.  1.  "131  HX^  hv  DhV^H  DN  yn^)  He  divided  the  children  to 
 Leah,  &c.,  i.  e.  distributed  them  among  his  wives,  that  each  should  take  care  of  her 
 own  offspring.  ?]}  has  here  the  signification  of  DK  as  in  numerous  instances  in 
 Scripture;  Exod.  xviii.  23.,  2nd  Sam.  xiv.  1.,  Isa.  liii.  1.,  Esther  iii.  9.,  2nd  Chron. 
 XXX.  1.  et  all. 
 
 2.  D"'3-inJ<  fpV  nSI  ^m  nXI  Atid  Rachel  and  Joseph  hindmost.  Those  he 
 loved  best  he  placed  behind,  and  most  remote  from  danger.  It  seems  that  Jacob 
 had  now  altered  the  disposition  of  his  camp,  and  divided  it  into  three  instead  of  into 
 five  bands,  as  it  was  before  he  crossed  the  Yabbok. 
 
 3.  DiT'JJD?  "I3y  Xini  But  he  passed  on  before  them.  See  our  note  supra  xxxii.  9. 
 n\*"lX  "innii'M  and  bowed  himself  to  the  ground,  as  a  mark  of  profound  respect, 
 which  Jacob,  as  the  youngest  brother,  was  according  to  Eastern  customs  bound  to 
 
K'^x  ni5;?;b  j;3nNt  i&yi  Ki  ib'j;  njini^  ^{7.l  vi^^  np5;;.«&n.  1 
 nm  2  :  mns^h  ^p^  ':'j;.i  ^nr-Sj^i  ri5<^-^j;  nnS^n-njsi  yn;) 
 
 31.  7X''i2  Peniel.  .4M5r;ice,  the  face  of  God,  (the  same  as  PenweHn  the  next  verse.) 
 On  this  spot  a  town  of  the  same  name  was  built.  (See  Geographical  notes.) 
 D''^?^<  Wi<"l  *3  For  J  have  seen  a  God-like  being.  It  was  a  prevalent  opinion,  that 
 the  appearance  of  an  impersonate  being,  or  angel,  portended  death  or  imminent  danger 
 to  mortals.  Comp.  supra  xvi.  13,  and  the  remark  of  Manoach,  on  a  similar  occasion,  We 
 shall  surely  die,  because  we  have  seen  a  God-like  being,  [an  angel]  (Judges  xiii.  22.) 
 Jacob  had  still  greater  cause  for  apprehension,  for  he  not  only  beheld,  but  had  been 
 opposed  by,  and  in  conflict  with  one.  The  Jewish  commentators  and  biblical 
 authorities  are  now  agreed,  that  the  appearance  and  struggle  of  the  angel  with 
 Jacob  was  a  real  fact,  and  not  a  dream  as  Maimonides  (in  Moreh  Nebuchim, 
 oh.  xliii.  part  1.)  and  R.  Levi  Ben  Gershora,  in  his  commentary  on  our  text,  assert. 
 The  latter  attempts  to  explain  away  the  obvious  proof  of  the  reality  of  the  event, 
 founded  on  the  lameness  which  Jacob  experienced  the  next  morning ;  by  stating, 
 that  "  a  dream  might  produce  such  a  consequence,  by  the  agitation  of  the  mind 
 acting  upon  the  body ;  as  a  person  who  dreamed  he  fell  from  a  ladder,  may  find 
 his  limbs  very  much  shaken,  and  disabled  for  some  time  to  perform  their  office,  &c." 
 It  is  easy,  however,  to  discover  the  weakness  of  this  answer,  and  of  the  inference 
 sought  to  be  drawn  from  it.  For  granting  the  effects  of  the  influence  of  imagination 
 upon  the  body,  and  upon  nerves  easily  excited,  to  the  full  extent  of  what  in  the  cases 
 he  adduces  is  asserted  ;  it  still  remains  to  be  proved  that  a  dream  can  produce,  or 
 ever  did  produce,  so  serious  an  injury  as  the  luxation  of  a  hip-joint.  But  this  fact 
 of  Jacob's  lameness  is  not  the  only  objection  against  the  opinions  quoted.  For  the 
 whole  context  seems  to  contradict  them.  We  have  only  to  consider  the  facts  related 
 of  the  excessive  terror  of  Jacob,  and  of  his  giving  a  name  to  the  place,  to  commemo- 
 rate this  great  event,  which  was  solely  practised  on  occasions  similar  to  the  present; 
 (see  supra  xvi.  14.,  and  note)  ;  and  which,  it  will  be  remembered,  Jacob  did  on  the 
 first  appearance  of  the  Almighty  to  him  in  a  dream,  but  not  in  the  subsequent  one. 
 The  scripture  also,  in  specifying  here  (ver.  25.)  that  Jacob  remained  alone,  seems 
 to  us  clearly  to  indicate  the  reality  of  the  event ;  for  had  the  struggle  been  only 
 
217  GENESIS   XXXIII. 
 
 4.  Then  Esav  ran  to  meet  him,  and  embraced  him ;  he  fell  on 
 
 his  neck,  and  kissed  him  :  and  they  wept. 
 
 5.  And  he  raised  his  eyes,  and  saw  the  women  and  the  chil- 
 dren :  and  said,  Who  are  those  with  thee  ? — He  said.  The  children 
 which  God  hath  graciously  given  thy  servant. 
 
 6.  Then  the  hand-maidens  approached,  they  and  their  children, 
 and  prostrated  themselves. 
 
 7.  Leah  also  approached  vn\h  her  children,  and  prostrated 
 themselves :  and  afterwards  Yoseph  and  Rachel  approached,  and 
 prostrated  themselves. 
 
 8.  He  said,  What  meanest  thou  by  all  that  drove  which  I  met  ? 
 Then  he  said,  These  are  to  find  grace  in  the  sight  of  my  lord. 
 
 9.  And  Esav  said,  I  have  plenty,  my  brother ;  keep  to  thyself 
 what  thou  hast. 
 
 10.  But  Yaacob  said,  Nay,  I  pray  thee,  if  now  I  have  found 
 grace  in  thy  sight,  then  receive  my  present  at  my  hand :  for  there- 
 fore I  have  seen  thy  face,  as  though  I  had  seen  the  face  of  a  God- 
 like  being,  and  thou  didst  accept  me. 
 
 11.  Take,  I  pray  thee,  my  present  that  was  brought  to  thee : 
 
 because  God  hath  dealt  graciously  with  me,  and  because  I  have 
 
 every  thing :  so  he  urged  him,  and  he  took  it. 
 
 is,  that  the  dots  are  placed  to  indicate,  that  although  Esau  did  hate  Jacob,  he  em- 
 braced him  cordially  on  the  present  occasion.  Whatever  may  have  been  the 
 motive  for  this  punctuation,  it  shows  that  the  Masorites  perceived,  in  this  word, 
 something  remarkable,  which  we  have  now  no  means  to  discover. 
 
 5.  Dn^Tl  The  children,  &c.  Although  Esau's  question  referred  also  to  Jacob's 
 wives,  he  limits  his  reply  to  inform  Esau  about  the  children ;  because,  as  Abarhanel 
 observes,  he  was  ashamed  to  own  having  married  not  less  than  four  wives,  and  he 
 trusted  that  Esau  might  mistake  some  of  the  mothers  for  nurses.  A  more  probable 
 reason,  is,  that  Jacob  was  still  mistrustful  of  Esau,  knowing  his  capricious  dis- 
 position. This  is  apparent  from  the  evasive  answers  Jacob  made  to  the  proposal 
 of  a  closer  and  more  permanent  intercourse;  (infra  vv.  13,  14,  15.)  Jacob,  may 
 also  have  felt  some  apprehension  on  account  of  his  wives,  especially  for  his  beautiful 
 and  beloved  Rachel,  whom  it  will  be  recollected  he  placed  "  hindmost." 
 
 8.  "1^  '•lO  What  meanest  thou,  SjC.  The  interrogative  ^tt  is  used  when  speaking 
 of  persons,  and  HO  of  things ;  accordingly,  Onkelos  renders  here  "p  JXO 
 
 11.  TlD't^  My  present,  literally,  tny  blessing.  '  Accept  that  with  which  God 
 has  blessed  me.'  {Nachmanides.)  HpM  U  "IVCI  So  he  urged  him  and  he  took  it. 
 "  Jacob  was  aware  that  for  a  superior  to  receive  a  present  from  an  inferior,  was  a 
 well  understood  pledge  of  friendship ;  whereas,  to  decline  such  an  oflfering,  or  to  re- 
 turn it  after  it  had  been  received,  was  a  common  mark  of  dissatisfivction."     {Kitto.) 
 
 VOL.    I.  3d 
 
fj-  T  V     -:  -T   :  -  -  -       I  AT         V  J-  •  V        I-  -T  :  -  v    :  •     t   - 
 
 }■)■  J- ■  -    -    :       f,-.  r    :    •-       t     v.- t     i-  jt"  -  i-    •  -  nv -:  r   :     i-  - 
 
 •   :    ATT         jv    -:        vv-  r.--:  i-  i-  t      j)  :         ^-  v         -  i":  i-   :   i--        -.•■    t  : 
 
 Y^'J?.?  ]n  ^nN5^9  ^<>D^s*  h;--h^  np^p;b«*i  10    :  i]S-"i^5?5  ^h 
 
 V       v:      r-  :  i     :   ■        )    v  t  •      j-     t     |  ••  <'-       J-         a- t  •  v     t   :     ■       ^t    :  )-it    : 
 
 inpET'-i  hv  Tlp3  "P  v-ii«iv 
 
 render  to  his  elder.  We  have  repeatedly  stated,  that  the  birthright  he  had  acquired 
 from  Esau  was  limited  to  spiritual  privileges.  We  find  that  Eavid,  on  meeting 
 his  friend  and  protector  Jonathan,  bowed  twice,  (1st  Sam.  xx.  41.)  and  repeated 
 prostrations  are  still  used  in  the  East,  as  a  mode  of  indicating  profound  respect. 
 See  Col.  Johnson's  account  of  his  audience  of  the  King  of  Persia.  (Journey, 
 &c.  pp.  166.)  D''OyQ  y3^  Seven  times.  Apparently,  Jacob,  on  approaching 
 Esau,  stopped  at  intervals  and  bowed,  until  the  seventh  bow  brought  him  near 
 to  his  brother.  Others  understand  by  the  term  ]^2^  an  indefinite  number,  as  in 
 Lev.  xxvi.  18.,  Deut.  xxviii.  7.,  1st  Sam.  ii.  5.,  Ps.  Ixxvii.  12.,  Prov.  xxiv.  16.,  and 
 in  other  places,  where  it  is  used  for  many  times,  and  that  the  sense  here  is, 
 Jacob  bowed  himself  often.  We  see,  however,  no  reason  to  reject  the  supposition 
 of  a  definite  number,  as  all  our  commentators  and  translators  have  here  understood. 
 4.  inpty^l  inXIV  !?y  ^Q''1  He  /ell  on  his  neck  and  kissed  Mm.  The  humble 
 demeanor  of  Jacob,  and  his  evident  sincere  desire,  in  future  to  live  in  amity  and 
 brotherly  love  with  Esau,  influenced  the  latter,  more  than  the  offered  presents  to 
 forego  his  former  grievances ;  and  the  sight  of  his  brother,  after  a  long  separation, 
 finally  dissipated  every  remains  of  ill-will.  Various  reasons  have  been  assigned 
 why  the  Masorites  have  dotted  the  word  inpK'''1  ajid  kissed  him.  Some  affirm  it 
 was  to  indicate  that  Esau  was  not  sincere  in  his  embrace,  but  treacherously  in- 
 tended to  hurt  Jacob.  This  interpretation,  so  opposed  to  the  context,  is  rejected  in 
 Ber.  Rabbah,  chap,  xxviii.,  by  R.  Yannai;  and  in  Sifri,  by  R.  Simeon  ben  Yochai, 
 and  by  Aben  Ezra.  The  latter  says,  "  This  exposition  is  only  fit  for  children.  Esau 
 never  intended  to  hurt  Jacob."  The  fallacy  of  the  opinion  treated  so  uncere- 
 moniously by  Aben  Ezra,  is  fully  proved  by  the  fact,  that  nearly  the  same  words 
 are  used  to  describe  the  recognition  of  Joseph  by  his  brethren  (infra  xlv.  14-15.); 
 also,  that  the  Almighty  did  not  consider  it  necessary  to  forbid  Esau  to  hurt  Jacob, 
 as  he  did  to  Laban  ;  which  proves  that  Esau  had  no  evil  intention.  Another  opinion 
 
218  GENESIS   XXXIII. 
 
 12.  And  he  said,  Let  us  move  and  go  on,  and  I  will  go  along 
 with  thee. 
 
 13.  But  he  said  unto  him.  My  lord  knoweth  that  the  children 
 are  tender,  and  the  flocks  and  herds  with  young  are  with  me  : 
 and  if  men  should  over-drive  them  hut  one  day,  all  the  flock  might 
 die. 
 
 14.  Let  my  lord,  I  pray,  pass  on  before  his  servant :  whilst  I 
 will  lead  on  gently,  according  to  the  pace  of  the  cattle  that  goeth 
 before  me,  and  the  pace  of  the  children,  until  I  come  unto  my 
 lord  unto  Seir. 
 
 15.  Then  Esav  said,  Then  let  me  leave  now  with  thee  some  of 
 the  people  that  are  with  me :  But  he  said.  What  needeth  it  ?  Let 
 me  but  find  grace  in  the  sight  of  my  lord. 
 
 16.  So  Esav  returned  that  day  on  his  way  unto  Seir; 
 
 17.  But  Yaacob  journeyed  to  Succoth:  he  built  for  himself  a 
 house,  and  made  booths  for  his  cattle  :  therefore  the  name  of  the 
 place  is  called  Succoth. 
 
 others  consider  the  whole  of  the  word  as  an  adverb.  See  Kimchi,  Sharashim,  ad 
 rad.  tax.  Gesenius  and  Parkhurst  seem  to  agree  with  this,  and  bring  it  under  the 
 same  root.  The  latter,  however,  adds  "  perhaps  the  ^  in  ''DS?  is  instead  of  the 
 radical  H  post-fixed." 
 
 15.  "ISI  "joy  W  ny^X  Let  me  leave  7iow  with  thee  some  of  the  people,  §c.,  as  an 
 escort,  and  to  protect  Jacob  from  being  molested  by  the  inhabitants  of  the  country. 
 ^3TS  Ty3  in  X^*OX  Let  me  hut  find  grace  in  the  eyes  of  my  lord.  "If  my  elder 
 brother  looks  but  favorably  on  me,  I  fear  nought,  and  can  defend  myself  against  all 
 others."     The  Septuagint  render  in  this  sense,  and  add  iicavov. 
 
 16.  ItJ'y  Ninn  DVI  I'^''^  Esav  returned  on  the  same  day.  He  had,  no  doubt, 
 admitted  the  cogency  of  Jacob's  representations,  and  returned  to  Seir,  which  he  had 
 chosen  as  a  settlement;  whilst  Jacob  selected  Palestine,  the  country  which  his  pos- 
 terity were  to  inherit.     Their  separation  was  thus  well  defined,  and  complete. 
 
 17.  n''3  A  house.  Probably  a  tented  habitation.  See  supra  xxvii  15.  note. 
 n3D  booths,  or  sheds  covered  with  branches  of  trees,  &c.  ;  is  derived  from  n3D 
 to  cover.  A  town  was  subsequently  built  on  this  spot.  Rashi  states  the  diflerence 
 between  n^D  and  n^l  to  be,  that  Jacob  built  the  first  mentioned  as  his  sum- 
 mer, and  the  second  as  his  winter  residence.  But  the  text  refutes  this  exposition, 
 as  it  states  in  direct  terms  that  the  HiD  were /or  cattle.  "  It  seems  to  be  recorded, 
 as  a  singular  circumstance,  that  Jacob  erected  booths  for  his  cattle.  His  motive 
 does  not  appear ;  but  it  was,  and  is  not,  usual  in  the  east  to  put  the  flocks  and  herds 
 under  cover.  They  remain  night  and  day,  winter  and  summer,  in  the  open  air. 
 The  number  of  booths  necessary  for  the  purpose  must  have  given  a  singular  appear- 
 ance to  his  encampment,  occasioning  the  circumstance  to  be  commemorated  in  the 
 
r\^h^)  T]^h^)  nyw  itox-n  12    :  rtp*i  is-^ivs*^  V^-^^-^.^  ^:3i. 
 
 ,.T    :     I-  :  TA—  :         riT:    •  v         v-  )it--        ^  -    :■  a  '  »' 
 
 »^'        -;  7T  T  ^:i-  P  I    "  T  V  T  TV  J  I      T     :  (S'f'^"''  ■•     ■*" 
 
 '^^n'?^  b3^--n^^f  n^DX^^n  S^^'^'p  '^ih  ^b^)K^^  'W  ^^'^-  ')-^^ 
 
 T     I-    -  T    ^'  V        a  ~  T   n*"         V        -:  V  J    T  V     -:  ^-  -t  ;  - 
 
 D    :  ni5D  Dip»n-D2r  i^ip  p-S^  niiiD  n^j^j;  '^n:p^:S^  n^s  1^  p*i 
 
 I     ■..  I     V.T    -  1"  ^t|  T     ].y        ^-  :.         JT  ^Y  •■):•:  -AT         V.      )  vy- 
 
 13.  CS")  Dn^TI  r^e  children  are  tender,  i.  e.,  too  young  to  be  able  to  endure 
 the  fatigue  of  a  long  continued  inarch.  Reuben,  the  eldest,  was  then  only  about 
 twelve  ;  and  Joseph,  the  youngest,  about  six  years  old.  vj?  T\y>V  With  young  are 
 with  me,  i.  e.,  the  care  of  those  who  are  big  with  young,  or  have  recently  brought 
 forth,  is  incumbent  on  me.  This  seems  to  be  the  real  meaning  of  these  terms,  which 
 have  been  so  variously  explained  by  the  ancient  commentators.  Among  those  of 
 the  moderns,  we  may  quote  that  of  Johlson,  who  considers  ni?y  the  participle 
 present  in  conjugation  Kal,  of  ?iy  as  in  Sam.  vi.  7,  10.,  Isa.  xl.  11.;  and  oiHeide^i- 
 heim,  who  considers  it  as  the  plural  of  the  noun  ?iy  a  young  child,  or  the  young  of 
 an  animal.  (Isa.  xlix.  15.,  Ixv.  20.,  Psalm.  Ixxviii.  17.)  This  formation  of  the  plural 
 does  indeed  often  occur  in  other  parts  of  Scripture.  (Jer.  xxii.  14.,  Amos.  vii.  1., 
 Zech.  xiv.  5.  et  al.)  The  most  recent  explanation  is  that  of  Arnheim,  who  states 
 that  T\'hv  is  the  plural  form  of  ^iy  in  the  Syriac  language,  and  that  it  apparently  is 
 a  technical  expression  used  by  herdsmen  and  cattle-breeders,  which  Jacob  acquired 
 during  his  stay  with  Laban  in  Padan-Aram.  nvV  and  ''71?  seem  also  to  be  used  to 
 form  one  of  the  Paronomasia;  which  so  often  occur  in  Scripture.  (See  our  note  to  v.  2. 
 ch.  XV.)  Here  '•T'y  signifies  "z'wcMmfeewi  upon  me,"  as  "hv  W^u^^  Tilt  Prov.  vii.l4. 
 DIpQTl  If  men  overdrive  them.  Onkelos  renders  }'l3''pim^  D&51  if  they  are  pressed 
 upon,  or  distressed.  The  Samaritan  has  D'>nip1QTl  if  I  were  to  press  upon  them, 
 and  the  Septuagint  renders  in  the  same  sense.  Rashi  explains  DIpST  from  pQl  to 
 knock,  as  in  Cant.  v.  2.  pDH  HIT  ^1p  (compare  Judges  xix.  22.)  It  is  remarkable 
 that  the  same  colloquial  phrase  would  have  also  been  used  in  English.  "  The  cattle 
 will  be  knocked  up  if  over-driven." 
 
 14.  V'31  '•nX  ^<J  "lay  Let  my  lord,  I  pray,  §c.  Jacob  had  so  shaped  his  answer 
 that  Esau  could  not  take  offence  at  his  refusal.  nprUHN  lead  on,  i.  e.,  guide  or 
 conduct  the  camp.  The  word  ?n3  seems  especially  applied  in  Scripture  to  the  lead- 
 ing of  cattle  in  a  gentle  manner ;  and  appears,  therefore,  to  be  in  some  measure  a  tech- 
 nical term.  It  occurs  Isa.  xiii.  20.,  xl.  11 .,  xlix.  10.,  Ps.  xxiii.  2.,  xxxi.  3.,  2nd  Chron. 
 xxviii.  15.,  xxxii.  22.  In  the  two  latter  instances,  as  in  the  present,  it  is  applied 
 to  persons.  *t2i^^  gently.  The  root  of  this  word  is  disputed  by  grammarians. 
 Some  consider  the  7  radical,  but  Kimchi  is  not  of  this  opinion.  Nor  are  they  better 
 agreed,  as  to  the  use  of  the  final  *•  of  which  some  make  a  possessive  pronoun,  while 
 
219 
 
 GENESIS   XXXIII.,   XXXIV. 
 
 18.  Thus  Yaacob  came  safely  to  the  city  of  Shechem,  which 
 is  in  the  land  of  Canaan,  when  he  came  from  Padan-aram ;  he 
 pitched  his  tent  before  the  city ; 
 
 19.  And  bought  the  part  of  a  field,  where  he  had  spread  his 
 tent,  at  the  hand  of  the  children  of  Chamor,  Shechem's  father,  for 
 a  hundred  Kesitahs  ; 
 
 20.  And  erected  there  an  altar,  and  called  it  El-elohe-Yis- 
 rael. 
 
 Ch.  XXXIV.  1.  Dinah  the  daughter  of  Leah,  whom  she  bore 
 unto  Yaacob,  went  out  to  see  the  daughters  of  the  land. 
 
 term  Kesitah  still  applied  to  the  nj?tt  Meah,  -which,  accorrling  to  Otikelos  (ad  Exod. 
 XXX.  13.)  is  the  same  as  the  m5  or  twentieth  part  of  the  shekel,  and  estimated  as 
 equal  to  four  roman  assaria.  (See  Witier^s  Real  Worterhuch,  vol.  i.  p.  474.)  The 
 supposition  of  Gesenius  that  the  Kesitah  was  equal  to  a  shekel,  as  also  that  of  most 
 ancient  translators,  who  have  rendered  it  "lambs,"  is  without  any  foundation. 
 The  most  probable  rendering  is  that  of  Onkelos,  who,  deriving  HD'^C^p  from  tSK'p 
 truth,*  translates  it  |Q~lin  i.  e.,  good  and  current  coin.  (Compare  supra  xxiii.  16. 
 "iniD?  "1211?)  The  only  places  where  the  word  Kesitah  again  occurs,  are  in  Josh, 
 xxiv.  32,  and  Job  xlv.  11.  This  piece  of  land  where  Jacob  now  pitched  his  tent, 
 and  for  which  he  appears  to  have  paid  but  a  small  sum,  subsequently  became  the 
 final  burial  place  of  Joseph.     (Josh.  xxiv.  32.) 
 
 20.  n3TD  An  altar.  In  addition  to  the  motives  for  the  erection  of  this  altar,  stated 
 above  (note  to  v.  IS),  it  was,  no  doubt,  also  intended  as  a  means  to  proclaim  to  the 
 idolatrous  Canaanites  the  existence  and  worship  of  the  only  true  God.  See  our 
 note  supra  to  v.  8,  of  ch.  xii.  The  Septuagint  also  render  here  eVe/caXeVaTo  t«V 
 Qeov  'lapanX  he  invoked  the  name  of  the  God  of  Israel.  And  so  the  Vulgate. 
 VnX'''  Ti'pX  ha  El  Elohe  Yisrael,  i.  e.  "  God  is  the  God  of  Israel,"  or  "  Mighty  is 
 the  God  of  Israel." 
 
 Ch.  XXXIV.  ].  Y'yi^'^  niJnn  n^^-h  To  see  the  daughters  of  the  land.  On- 
 kelos renders  XyiX  033  DICJZ  to  see  the  manners  of  the  daughters  of  the  land. 
 And  the  Septuagint  "  to  become  acquainted  with,"  <SfC.  About  eight  years  had 
 elapsed  since  the  events  recorded  in  the  last  chapter.  The  sons  of  Jacob  had  now  be- 
 come grown  young  men,  who  kept  their  father's  flocks  and  herds,  with  the  exception  of 
 Joseph,  the  youngest,  who  staid  at  home ;  Dinah  also,  had  ripened  into  womanhood, 
 and  not  having  any  sisters,  it  was  natural  she  should  wish  to  become  acquainted, 
 and  associate,  with  the  maidens  of  her  own  age  and  condition,  to  enquire  from  them 
 their  mode  of  dress  and  of  adorning  their  persons.  She,  therefore,  "  went  out," 
 i.  e.  went  beyond  the  limits  of  her  father's  encampment.  Because  Jacob  and  his 
 family,  like  independent  Nomades,  lived  outside  the  city,  and  had  but  little  inter- 
 course with  the  inhabitants. 
 
 •  Compare  I'ruv.  xxii.  21 .  DDN  nm  Ui^p 
 
ih  h  n'li^H'i'^  ton 
 
 Dnx  \i^t2  1i<n5  15?^?  p.5^5  T^  ^W  ^'V..  ^^^  :!ipVZ''^y\  ^^ 
 b^-riDi  ^m  Dim  r\\hr}--m  ]^h  19  :  n^j;n  'JD~n«  p^i 
 tzig^"i!^?l  20    :  T\w\^  nx05  ^^P  '?^?  ^I'^O'''.^?  T^  I'^n^^ 
 
 nuns  ni«n^  :ipT^  nih'  ^m  nxS-n!i  ri:in  t^i^ni  1 
 
 name  given  to  the  spot."  {Kitto.)  This  deviation  from  the  usual  practice  of  keep- 
 ing cattle  in  the  open  air,  has  led  Michaelis  to  suppose,  that  Jacob  placed  them  in 
 pens  or  folds ;  but  the  derivation  of  the  word  1130  as  mentioned  above,  proves,  evi- 
 dently, that  covered  sheds  are  here  intended.  Jacob  has  been  accused  of  insincerity 
 in  promising  Esau  to  join  him  at  Seir  (supra  v.  14) ;  but  it  may  be  observed,  that  as 
 the  road  to  Chebron,  whither  Jacob  was  going,  is  not  very  remote  from  Edom,  he 
 might  have  fully  intended  to  observe  his  promise  of  visiting  his  brother,  but  found  it 
 necessary,  from  other  circumstances,  to  change  his  purpose.  Still  it  cannot  be  denied, 
 that,  as  the  context  plainly  shows,  Jacob  was  by  no  means  anxious  for  a  very  inti- 
 mate connection  with  Esau. 
 
 18.  DPty  npy  NIM  Jacob  arrived  safe  from  all  the  dangers  he  had  encountered 
 since  he  had  left  the  paternal  home  ;  and  in  fulfilment  of  his  vow,  he  now  gratefully 
 erected  an  altar  to  the  Almighty,  for  having  been  permitted  to  return  in  peace  to  his 
 country,  and  father's  house.  (Supra  xxviii.  15,  and  21.)  Tuch  finds  in  the  term 
 u7'&  an  allusion  to  the  DvEJ^3  of  the  text  quoted,  and  Mendelsso?i7i,  by  rendering 
 a7^ gesund,  i.  e.,  in  health  (or,  as  is  commonly  said,  "he  arrived  safe  and  sound") 
 seems  also  to  include  that  he  arrived  at  Shechem  completely  cured  of  the  lameness 
 mentioned  supra  xxxii.  25.  Agreeable  to  the  Medrash  quoted  by  Rashi.  (13132  D?ki' 
 V'31  131?0?D3  U7^)  Onkelos,  Saadias,  and  most  of  the  old,  and  nearly  all  the  modern 
 translators  have  rendered  D?^  in  this  sense,  with  the  exception  of  the  Septuagint,  the 
 Syriac,  and  the  English  authorised  version,  which  consider  it  as  a  proper  name.  The 
 errorof  this  rendering  hasbeenlongacknowledged  by  all  biblical  critics.  Dr.Boothroyd 
 remarks,  "  Coverdale,  Mathews,  Ainsworth,  and  Purver,  render  u7l^  safe.  This  is 
 one  instance  where  James'  translators  perverted  the  versions  of  their  predecessors." 
 We  may  add,  that  Josepkus  does  not  mention  any  town  called  Salem,  in  his  account 
 of  Jacob's  journey,  but  states  that  "  from  Succoth  he  went  to  Shechem."  (Ant.  i. 
 ch.  xxi.  section  2.) 
 
 19.  mKTI  np^n  nX  |pM  And  bought  the  part  of  a  field.  Because  he  was 
 anxious  to  avoid  coming  into  collision  with  the  inhabitants  of  the  country,  if  he 
 settled  among  them  without  their  permission.  The  mention  of  this  fact,  as  also  of 
 the  name  of  the  person  who  sold  him  the  field,  appears  to  be  in  special  reference, 
 and  as  an  introduction,  to  the  narrative  in  the  next  chapter.  ntD''E^'p  Kesitah,  a  coin, 
 or  rather  a  piece  of  silver,  the  value  of  which,  according  to  Rashi,  seems  to  be  equal 
 to  the  twentieth  part  of  a  shekel ;  consequently,  the  hundred  Kesitahs  which  Jacob 
 paid  for  the  site  his  dwellings  occupied,  amounted  to  five  shekels.  (Comp.  supra 
 xxiii.  15.)     Rabbi  Akibah  %ih\os,  \hvii  in  his  travels  through  Arabia,  he  heard  the 
 
220  GENESIS   XXXIV. 
 
 2.  And  when  Shechem  the  son  of  Chamor  the  Chivite,  prince 
 of  the  country  saw  her,  he  took  her,  and  lay  with  her,  and  violated 
 her. 
 
 3.  And  his  soul  became  attached  to  Dinah  the  daughter  of 
 Yaacob ;  he  loved  the  damsel,  and  spake  to  the  heart  of  the  dam- 
 sel. 
 
 4.  And  Shechem  spake  unto  his  father  Chamor,  saying,  Get  me 
 this  young  maiden  for  a  wife, 
 
 5.  Now  Yaacob  had  heard  that  he  had  defiled  Dinah  his  daugh- 
 ter :  but  his  sons  were  with  his  cattle  in  the  field :  therefore 
 Yaacob  remained  silent  until  they  came  Jiome. 
 
 6.  Then  Chamor  the  father  of  Shechem,  went  out  unto  Yaacob 
 to  commune  with  him. 
 
 7.  Meanwhile  the  sons  of  Yaacob  came  from  the  field,  when 
 they  heard  it,  the  men  were  grieved,  and  were  very  wroth :  be- 
 cause he  had  wrought  a  base  deed  in  Yisrael,  in  thus  lying  with 
 Yaacob's  daughter,  such  as  ought  not  to  be  done. 
 
 8.  Chamor  communed  with  them,  saying.  My  son  Shechem — 
 his  soul  longeth  for  your  daughter ;  I  pray  you  give  her  to  him 
 for  a  wife ; 
 
 9.  And  intermarry  with  us ;  your  daughters  give  unto  us,  and 
 our  daughters  take  unto  you. 
 
 obtain  Dinah  in  marriage  for  his  son  Shechem  (v.  S.etseg.),  seems  addressed  ahnost 
 exclusively  to  the  brothers;  and  they  alone,  and  not  Jacob,  reply,  (v.  12.) 
 
 7.  mti'n  \'t2  1X3  ^py  ^331  MeanwMle  the  soiis  of  Jacob  came  from  the  field,  \.  e., 
 "  While  Chamor  had  gone  out  to  treat  about  the  marriage.  So  that  Avhen  he  met 
 them,  they  had  been  already  apprised  of  this  affair.  {Rashham,  R.  L.  Ben  Gershom, 
 and  Abarhanel.)  Dy?3£^*^  ivhen  they  heard  it.  It  is  doubtful,  say  the  ancient  ex- 
 positors in  Medrash  Rahbah  (ch.  xxx.),  whether  DyjDC'S  applies  to  the  preceding  part, 
 viz.  that  they  came  from  the  field  when  (or,  as  soon  as)  they  heard  it,  or  that  it  is 
 connected  with  the  sequel,  thus  ^' The  sons  of  Jacob  came  from  the  field.  When 
 they  heard  it,  the  men  were  grieved,"  ^c.  Most  translators  have  rendered  it  in  the 
 first  sense,  which  has  also  the  authority  of  the  tonic  accent,  and  of  Onkelos,  in  its 
 favor.  The  Septuagint  and  Mendelssohn,  however,  take  it  in  the  last  mentioned  sense, 
 which  may  also  be  justified.  In  this  doubtful  case,  we  have,  like  Johlsohn,  endea- 
 voured so  to  render,  as  purposely  to  retain  the  ambiguity  of  the  original.  \^  pi 
 nC^y  such  as  ought  not  to  be  done.  "  The  laws  of  all  post-diluvian  nations 
 (W  133)  concur  in  stigmatising  and  punishing  the  forcible  violation  of  a  woman's 
 chastity."     (Rashi.) 
 
^l^')  f'^^?^  xm  'm  ^m-]^  m^  rrm  ^51b.  2    :  pxn 
 iriiS*!  M^-n5  nins  i^£3i  psnni  3    :  r\m  nnx  ::3^-n  rrnj^ 
 
 nb^^  n'pn^  ^5  nx^  an'p  nnn.  D'^i^n  b^j;nn.  dj;o^3  nnf  n-jib 
 
 1"  T  ^|:    •  V     :  V   :         t  :    •  v     ••   i   :  ^t  i.    :   -    :    r  : 
 
 np  myjn  np  niyjn 
 
 2.  "ItJDn  p  D2t5'  Shechem,  son  of  Chamor.  The  to-\vn  then  recently  built,  was 
 called  Shechem  after  him  who  was  the  presumptive  heir  of  the  founder,  the  prince 
 Chamor.  (Comp.  supra  xii.  6.)  Chamor,  signifies  an  ass,  and  will,  as  the  name  of 
 a  chief,  sound  strange  to  those  who  do  not  know  that  this  animal,  is,  in  the  east,  con- 
 sidered a  fit  type  for  beauty,  symmetry,  and  strength.  (See  our  supp.  note  (a)  at 
 the  end  of  this  Section.) 
 
 3.  myjn  2?  ?y  "HT*"!  And  spake  to  the  heart  of  the  damsel,  endeavoured  to 
 pacify  her,  and  pleaded  the  intensity  of  his  love  as  an  excuse  for  the  violence  he  had 
 committed.  This  solicitude  on  his  part  to  gain  the  maiden's  affection,  is  here  men- 
 tioned for  the  purpose  of  informing  us,  that  enjoyment  had  increased,  instead  of 
 cooling  his  ardour,  a  fact,  which,  as  being  contrary  to  what  usually  occurs  after  the 
 unlawful  gratification  of  lustful  passions  by  violent  means,  (comp.  2nd  Sam.  xiii.  15.) 
 it  was  necessary  to  state  as  an  introduction  to  the  subsequent  narrative.  It  was 
 also  owing  to  his  enduring  affection  for  Dinah  that  he  did  not  send  her  home,  but 
 kept  her  in  his  own  house.     (Comp.  infra  v.  26.) 
 
 5.  V'31  inipO  DN  Vn  V311  But  his  sons  were  with  his  cattle,  S^c.  This  is  stated 
 as  a  reason  why  Jacob,  on  hearing  of  the  outrage,  did  not  take  immediate  steps  to  ob- 
 tain redress,  or  to  avenge  the  great  wrong  inflicted  on  him.  Brothers,  in  the  east, 
 exercise  as  great  an  authority  as  the  father  in  the  disposal  of  their  sisters  in  mar- 
 riage, or  in  avenging  an  outrage  similar  to  the  present,  as  appears  from  the  whole  of 
 this  narrative.  (Compare  also  supra  xxiv.  50,  53,  55,  and  the  conduct  of  Absalom, 
 in  avenging  the  violation  of  his  sister  Tamar,  2nd  Sam.  xiii.  22.)  Such  also  appears 
 to  be  the  present  practice  in  Arabia.  For,  as  Kitto  observes,  "  Among  the 
 Bedouin  races,  when  a  father  has  children  by  different  wives,  the  full  brothers  of  a 
 woman,  are,  more  than  the  father,  the  especial  guardians  of  her  welfare,  her  avengers 
 if  she  is  wronged,  and  her  punishers  if  she  errs."  Accordingly,  we  find  that  Jacob 
 remained  entirely  passive  during  this  negotiation.     The  application  of  Chamor  to 
 
221  GENESIS   XXXIV. 
 
 10.  Ye  shall  dwell  with  us  :  and  the  land  shall  be  open  before 
 you ;  settle  and  trade  therein,  and  acquire  possessions  therein. 
 
 11.  Shechem  said  moreover  to  her  father,  and  to  her  brethren, 
 Let  nie  but  find  grace  in  your  eyes,  and  whatever  ye  shall  say 
 unto  me  I  will  give. 
 
 12.  Increase  considerably  to  me  the  dowry  and  donative,  yet  I 
 will  give  according  as  ye  shall  say  unto  me  :  only  give  me  the 
 damsel  for  a  wife. 
 
 13.  Then  the  sons  of  Yaacob  answered  Shechem  and  Chamor 
 his  father  deceitfully,  (they  spake  thus,  because  he  had  defiled 
 Dinah  their  sister.) 
 
 14.  And  said  unto  them.  We  cannot  do  this  thing,  to  give  our 
 sister  to  one  who  is  uncircumcised :  for  that  is  a  reproach  un- 
 to us. 
 
 15.  Only  then  will  we  consent  to  you :  If  ye  will  be  like  us,  to 
 circumcise  every  male  of  you  ; 
 
 16.  Then  will  we  give  our  daughters  unto  you,  and  we  wiU 
 take  your  daughters ;  we  will  settle  with  you,  and  become  one 
 people. 
 
 Ave  may  readily  discover,  if  we  attentively  examine  their  artful  reply.  Unwilling  to 
 let  their  sister  become  Shechem's  wife  under  any  circumstances ;  and,  moreover, 
 desirous  of  punishing  him  for  the  gross  insult  he  had  perpetrated  against  them,  they 
 endeavoured  to  obtain  by  cunning,  what  they  could  not  effect  by  open  force.  The 
 proposition  of  circumcision  was  the  best  contrivance  by  which  they  could  hope  to 
 gain  their  end.  For,  in  the  first  place,  they  thought  it  extremely  improbable  that 
 Shechem,  and  still  less  his  aged  father,  should  submit  to  this  painful  and  dangerous 
 operation;  and  their  refusal  to  make  the  only  reparation  which  the  sons  of  Jacob 
 declared  they  could  accept,  would  justify  any  act  of  future  vengeance.  Secondly, 
 by  making  it  a  condition  that  all  the  men  should  be  circumcised,  they  expected  that 
 even  if  Shechem  and  Chamor  should  consent,  they  would  raise  a  mutiny  against 
 their  authority ;  and  perhaps  be  killed  or  deposed,  when  they  came  to  propose  to 
 their  subjects  an  act  so  strange  and  dangerous,  merely  to  pacify  some  foreigners 
 whom  Shechem,  and  not  they,  had  offended.  Thirdly,  it  will  be  observed,  that 
 throughout,  Jacob's  sons  artfully  evaded  to  give  a  direct  answer  to  what  was  asked 
 of  them;  for  although  they  stated  (v.  17.)  what  they  would  do  if  their  proposition 
 was  not  accepted,  they  did  not  say  that  if  Shechem  consented  to  it  they  would  give 
 him  Dinah  for  a  wife. 
 
 15.  niS3  Consent,  root  flK^  as  in  2nd  Kings,  xi.  9.  V01  D^insn  inSM 
 VOL.    I.  3  E 
 
:  n5  iinxni  n^nnDi  btj^  oi^isS  n^nn  piini  ^iE;^n  lirix'!  lo 
 
 IT       V.  -;    IT  r-  :     T  T    :  :  v     ••  :    •  av  :     r      |     v  t    t  :  a  vt        . 
 
 ^m)  ^yyv^  rri--«v;5:K  n^n«-SiSi  n^nx-'^x  mtr  ni?x*i  n 
 ^m2  ri)m]  [n^i  ^rtb  nx^  h);^  '^:iyi  12    ♦  ]p^^  h^  npwsn 
 
 nii;?;?  nxT5--^«  15    :  ^h  Kin  n^in-^?  rhy^  h-^m  tj^^x^ 
 :  ir\^  ah  ^yn)  Diinx  ^^ntj^^i  ^iS-ni^i  DD^nb^-nj^i  oi?'? 
 
 IT    V  ^- ;  V*T    ;  V     :     •  ;  J-  T  ;         ^t  p  r  v.  i    .  •    . 
 
 np  myan 
 
 10.  "13^  UK^n  linSI  And  ye  shall  dwell  with  us,  §c.,  i.  e.  '  Do  not  consider  my 
 proposal  of  intermarrying  with  us  as  impracticable,  inasmuch  as  you,  being  a  No- 
 made  race,  who  constantly  move  from  one  place  to  another,  might  not  like  to  leave 
 your  daughters  behind  ;  or,  that  the  parents  of  our  daughters  would  object  to  their 
 removal  to  follow  you.  Because  I  wish  you  to  settle  permanently,  and  amalgamate 
 with  us.  For  which  purpose,  I  offer  you  permission  to  contract  marriages  with  us, 
 to  reside  in  our  country,  or  to  traverse  it  in  every  direction,  either  to  feed  your 
 cattle,  or  as  traders,  and  also  to  acquire  therein,  possessions  of  land  and  other 
 property.' 
 
 11.  ^'131  DDK'  I'OH'')  Shechem  said  moreover,  §c.  The  vehemence  of  his  passion 
 caused  him  to  apprehend  that  his  father  had  not  been  sufficiently  liberal  in  his  pro- 
 posals, and  that  the  amount  of  dowry  might  prevent  the  consummation  of  his  ardent 
 desires.  Therefore,  he  adds,  "IHD  HS^O  "hv  IS"!?!  Increase  considerably  to  me  the 
 dowry,  §c.  It  was  the  custom  among  many  ancient  nations,  that  the  bridegroom 
 was  required  to  pay  to  the  father  of  a  girl,  a  certain  sum,  as  a  sort  of  compensation 
 for  the  loss  of  her  services.  (See  supra  xxix.  18.  note.)  This  custom  is  distinctly 
 alluded  to  by  Homer  and  Pausanias  as  having  existed  among  the  early  Greeks ; 
 and  by  Tacitus,  as  in  use  among  the  ancient  Germans.  Besides  this  "IHJS  dowry, 
 certain  presents,  \T\'0  or  donative,  were  given  to  the  bride,  the  value  of  which  was, 
 probably,  well  ascertained  by  custom,  and  proportionate  to  the  condition  of  the 
 parties.  This  is  still  in  use  among  the  Arab  tribes.  (See  note  (c)  at  the  end  of 
 the  section.)  Abarbanel,  who  was  misinformed  as  to  this  custom,  is  forced  to  ex- 
 plain that  "  Shechem  gave  Dinah's  brothers  to  understand,  that  if  his  father  should, 
 in  virtue  of  his  high  station,  demand  a  large  dower,  they  should  not  refuse  it,  as  he 
 would  undertake  to  return  it  to  them  privately."  Many  instances  may,  however, 
 be  adduced  from  scripture  itself,  that  the  ancient  custom  in  Israel  was,  that  the 
 bridegroom  ^aid  a  dower. 
 
 13.  n»"lDn   With  subiilty.     Here,   as  supra  xxvii.  35.  the  Targums  and  Rashi 
 render  it  nOSni  with  wisdom,  i.  c.  with  dexterous  cunning.     Their  real  intention 
 
222  GENESIS   XXXTV. 
 
 17.  But  if  ye  will  not  hearken  to  us  to  be  circumcised;  tlien 
 will  we  take  our  daughter,  and  go. 
 
 18.  Their  words  pleased  Chamor,  and  Shechem,  Chamor's 
 son: 
 
 19.  And  the  young  man  delayed  not  to  effectuate  the  thing, 
 because  he  delighted  in  Yaacob's  daughter :  and  he  ivas  the  most 
 honoui-ed  of  all  his  father's  household. 
 
 20.  Chamor  and  Shechcm  his  son  came  unto  the  gate  of  their 
 city,  and  communed  with  the  men  of  their  city,  saying, 
 
 21.  These  men  live  peaceably  -with  us,  therefore  let  them 
 dwell  in  the  land,  and  trade  therein:  for  the  land,  behold,  it  is 
 large  enough  for  them :  let  us  take  their  daughters  to  ourselves 
 for  wives,  and  give  them  our  daughters. 
 
 22.  Only  then  will  the  men  consent  to  us,  to  settle  with  us, 
 so  as  to  become  one  people :  if  every  male  among  us  shall  be 
 circumcised,  even  as  they  are  circumcised. 
 
 23.  Theu-  herds,  their  substance,  and  all  their  cattle,  shall  it 
 not  he  ours  ?  only,  let  us  consent  unto  them,  so  that  they  may 
 settle  with  us. 
 
 24.  And  unto  Chamor  and  unto  Shechem  his  son  hearkened 
 all  that  went  out  of  the  gate  of  his  city:  and  every  male  was 
 circumcised,  all  that  went  out  of  the  gate  of  his  city. 
 
 25.  It  happened  on  the  third  day  when  they  were  sore,  that 
 two  of  the  sons  of  Yaacob,  Shim'on  and  Levi,  brothers  of  Dinah, 
 took  each  man  his  sword,  and  came  upon  the  city  in  security,  and 
 slew  all  the  males  : 
 
 25.  ''K'vK'n  D1''3  \T'1  It  happened  on  the  third  day ;  either  since  the  rape  was 
 committed.  (Abarbanel);  or,  as  is  more  probable,  since  the  circumcision,  when  fever 
 generally  supervenes,  and  the  pain  is  very  great,  particularly  in  the  case  of  adults,  so 
 that  it  renders  them  completely  helpless.  rUH  "TIX  '')?)  )iy?Dt^  Shim'on  arid  Levi, 
 brothers  of  Dinah.  The  necessity  for  this  special  descripl  ion,  as  also  for  calling 
 her  (ver.  1.)  *  Dinah,  the  daughter  of  Leah,'  appears  from  what  has  been  stated, 
 supra  note  to  ver.  5.,  in  respect  to  the  duty  of  full  brothers  towards  their  sister. 
 ntDZl  in  security.  It  is  difficult  to  decide  whether  ntDl  refers  to  the  city ;  viz.  that 
 the  city  deemed  itself  secure,  and  suspected  no  treacherous  attack :  or,  that  it  refers 
 to  Simeon  and  Levi,  who,  from  the  precautious  they  had  taken,  went  boldly  and 
 fearlessly  to  execute  their  murderous  intentions,  being  secure  of  not  meeting  any 
 serious  opposition.  Onkelos,  Jonathan,  the  Septuagint,  and  Mendelssohn,  among 
 the  modern  translators,  and  Rashbam,  are  of  the  first  mentioned  opinion,  while  the 
 
--n'?i  19    :  nit5n--p  dd^t  ^yp^  ni^n  ^rj^!i  onnnn  ^into^n  is 
 ^trJ^^-':'^5  ^i^y)  Dn-y  nysJ'■':'^<  1^3  n:im  ni^n  i<n*i  20    ♦  vn« 
 
 f    :    -  V  3  :     -:-  at  "  '^"J"  v         >.   :         vv   :  j    -;  ^  t-  i-    t 
 
 pKi  ^5^;.")  JuriiS  Dn  u'bh^  nWsn  d'V^S^D  21    :  imh  d^j; 
 
 •    T  -;  IT  ^T  ••  :        I   -  IV  T      1^"   •  V.        .  .    .  ■    T  : 
 
 J..         ,^..    ..  -  T  T  T  r  J    ■    :  f^T   V  I- :  v. :    r  t    •  vjv    t 
 
 rtnixi  'ns^  Dn  )h  i^hn  ^nf^nTh:^)  hnp)  Dnipt)  23    j  D^Sb^ 
 
 T      J  ••       )-<;        A"  ".T  J    -:  T    :   V    :  t  :        tt:)-   :         s.     |.  r 
 
 ^^5^■^■'?5  iij!i  DDtJ^-^t^i  niibn-':'^*  mm  24    j  ii^rii^  ^::2J^^i  onS 
 
 V."  ;   I  T  ;  av   ;  v    ;  ~:  v         ^    :     :     *  ~  it    •  v.    :  i"  :  v  t 
 
 17.  )iT)2  nX  Owr  daughter.  They  did  not  say  linnX  our  sister,  because  they 
 spoke  for  their  father,  who  does  not  appear  to  have  taken  any  part  in  this  con- 
 ference, m  does,  however,  also  signify  a  maiden  or  young  woman,  like  in  the  French 
 language,  where ^^^e  is  used  both  for  daughter  and  young  woman. 
 
 19.  1D33  Nini  Aiid  he  was  the  most  honoured,  SjC.  His  influence  among  his 
 countrymen  is  mentioned  as  one  of  the  reasons  which  induced  them  to  consent  to 
 his  proposal. 
 
 20.  D"l*y  "lytJ^  The  gate  of  their  city.  Where  all  public  affairs  were  discussed. 
 See  our  note,  supra  ch.  xix.  1. 
 
 21.  nn''  nam  run  |^"lXni  For  the  latid,  behold  it  is  large  enough,  SjC,  i.  e. 
 "  The  accession  of  these  strangers  in  our  large  but  thinly  populated  district,  will  be 
 a  public  benefit,  and  cannot  injure  any  one."  We  cannot  help  observing,  that  if  the 
 sons  of  Jacob  acted  deceitfully  in  their  proposal  to  Shechem  and  Chamor,  who  un- 
 doubtedly had  grossly  outraged  them ;  the  latter,  without  having  that  excuse,  did 
 not  act  better  towards  their  own  countrymen.  To  obtain  the  consent  of  the  Shechem- 
 ites  to  their  being  circumcised,  they  made  the  public  weal  the  pretext  to  attain  their 
 private  end,  and  to  screen  their  own  delinquency.  For  they  told  them,  that  by  this  pa- 
 triotic sacrifice  they  would  greatly  increase  the  public  power  and  prosperity  ;  by  the 
 accession  of  numbers  and  wealth  these  strangers  would  bring  to  their  rising  town; 
 but  they  carefully  concealed  the  fact  of  the  rape,  and  breach  of  hospitality  Shechem 
 had  been  guilty  of;  and  that  the  people  were  consulted  merely  because  their  co- 
 operation was  necessary  to  enable  him  further  to  gratify  his  lustful  passion. 
 
 22.  Dv1D3  DPI  "IB'Na  Even  as  they  are  circumcised,  i.  e.  this  rite  cannot  be 
 very  dangerous  or  difficult,  because  all  of  them  are  circumcised. 
 
223  GENESIS    XXXIV. 
 
 26.  Also  Chamor  and  Shechem  his  son  they  slew  with  the 
 edge  of  the  sword,  and  took  Dinah  out  of  Shechem's  house,  and 
 went  out. 
 
 27.  The  sons  of  Yaacob  came  upon  the  slain,  and  plundered 
 the  city,  because  they  had  defiled  their  sister. 
 
 28.  They  took  their  sheep,  and  their  oxen,  and  their  asses : 
 That  which  was  in  the  city,  and  in  the  field  they  took. 
 
 29.  And  all  their  wealth,  all  their  young  children  and  wives 
 they  took  captive,  and  plundered  also  all  that  loas  in  the  house. 
 
 30.  Then  Yaacob  said  to  Shim'on  and  Levi,  Ye  have  troubled 
 me,  by  rendering  me  abhorred  by  the  inhabitants  of  the  land,  the 
 Canaanites,  and  the  Perizzites ;  and  1  am  hut  few  in  number : 
 they  may  gather  themselves  against  me,  and  slay  me,  so  that  I 
 shall  be  destroyed,  I  and  my  house. 
 
 31.  But  they  said.  Should  he  deal  with  our  sister,  as  with 
 an  harlot  ? 
 
 30.  ^DK  Dmsy  Ye  have  troubled  me.  The  root  IDJ?  generally  signifies  to  agi- 
 tate or  disturb,  hence  D''"l"lDy  D*?3  troubled  waters,  i.  e.  clear  water,  which  through 
 agitation  has  become  turbid.  This  phrase,  therefore,  well  expresses  the  state  of  mind 
 of  Jacob,  who  having  just  obtained  some  ease  of  mind  after  his  many  vicissitudes, 
 was  now  again  disturbed  by  the  misconduct  of  his  sons,  and  plunged  into  worse 
 troubles  than  any  he  had  before  encountered,  being  now  in  momentary  danger  of 
 total  extirpation  by  the  vengeance  of  the  united  Canaanite  tribes.  ''3u'''^sZin?  render- 
 ing me  abhorred,  literally,  causing  me  to  stink.  The  root  Ji'J>3  is  thus  figuratively 
 applied  to  one  who  has  become  odious  or  loathsome.  Compare  Exod.  v.  21.  where 
 this  simile  occurs,  together  with  its  explication.  For  which  reason,  Onkelos,  who 
 here  renders  according  to  the  sense  XyiK  '•in''  pil  t<3''2  132*1  ]T\'0?  to  put  hatred 
 between  me  and  the  inhabitants  of  the  land,  gives  a  literal  version  of  the  quoted 
 
 text  in  Exodus,  Kjn''-i  rT"  |inc>xnx 
 
 31.  nilTSn  As  with  an  harlot.  Ow^e^os  renders,  Kll  np33  literally,  a  woman 
 that  goes  out,  a.  public  woman.  Apparently,  this  answer  of  Simeon  and  Levi  to  the 
 well  merited  reproaches  of  their  father  is  insuflicient,  as  it  does  not  exculpate  them 
 from  having  treacherously  murdered  the  people  of  the  town,  who  had  not  oflcnded 
 them.  But  in  their  short  and  abrupt,  yet  comprehensive  answer,  they  meant  by 
 the  term  HJIT  harlot,  also  to  justify  their  having  slain  the  Shechemites.  For,  said 
 they,  '  The  Shechemites  must  have  considered  our  sister  no  better  than  an  harlot,  or 
 they  would  not  have  permitted  Shechem  to  cohabit  Avitli  her :  they  have  thus 
 put  an  insult  on  our  family,  which  we  were  bound  to  resent  at  the  peril  of  our  own 
 lives.  And  if  they  knew  that  our  sister  was  no  harlot,  but  had  been  forcibly  violated, 
 and,  nevertheless,  against  their  own  laws,  connived  at  the  outrage  perpetrated 
 against  us,  (which,  had  it  been  done  to  one  of  their  own  daughters,  they  would  have 
 avenged  by  tlic  blood  of  the  otfcnder)  ;  their  crime  was  still  greater ;  and  in  either 
 
:  ^j^,;?*i  m^  n^ja  n:5^'i-ni^  ^np*^  ^1.D"'|5^  ^^D  "^^^  ^P^ 
 :  DniHi^  ^K/^D  n^TN*  n^n  ^-n^i  iD^^Snn-^y  ^.sm  :i6T  '^s  27 
 
 IT  ;  *.     ;     •  j:'     -;  'a*  t  \.  t-  •    t    -;  j-  ^-  t^         |    ^:i-     j"  : 
 
 If  i^f-nKi  n'j;.:n-n*^N;  nx"!  Dnnbri-nN*i  D^p^-nt^i.  Dix^^-njst  28 
 5)5^  Dn^jrrnxi  bato-Ss-nxi  DS^n-Srnxi  29  ♦  ^mpS  nn^5 
 ^1^-^x1  ])}}W"hi^  :npy;.  i^n*-^.  30  ♦  n^55 1^5^""^3  n^i  !in*i 
 *no  '^^xi  nnipni  ^jj?j|3  pxn  ig^^^  ^:?^\^nn^  ^ni<  Dnn^j^.. 
 
 o  •         I  I*      "  J'  ~l  V*      ;  -    ;      •   ;  •  •     ;  -  "t  ^    :    v  iv  :  t    :     • 
 
 I"  -:  V  v.-  ^—.1-        T        I    - 
 
 second  is  that  of  Easki  and  other  eminent  commentators ;  the  tonic  accent  seems 
 also  to  favor  this  opinion.  "We  have,  therefore,  thought  it  best  to  preserve 
 the  equivocal  sense  of  the  original,  as  has  also  been  done  by  Johlson  and  others. 
 IDT  ?3  UnrT*"!  and  slew  all  the  males,  probably  they  were  aided  by  their  slaves. 
 It  was,  however,  no  difficult  exploit  treacherously  to  murder  men  whom  pain  had 
 rendered  helpless,  who  suspected  no  harm,  and  who  probably  were  attacked  sepa- 
 rately, and  under  the  guise  of  friendship.  According  to  Abarbanel,  the  sons  of 
 Jacob  had  circumcised  the  men  of  Shechem,  and  superintended  their  cure ;  Simeon 
 and  Levi,  availing  themselves  of  this  circumstance,  entered  the  houses,  and  sending 
 away  the  females  and  children,  under  pretence  of  looking  at  the  wound,  murdered 
 their  victim ;  and  closing  the  door,  ordered,  that  as  the  patients  required  rest,  they 
 were  not  to  be  disturbed  for  some  time ;  so  that  before  any  alarm  could  be  given, 
 the  greatest  part,  if  not  all,  the  males  of  this  small  town  were  dispatched. 
 
 26.  run  nX  inp^l  And  took  Dinah,  <^c.  Persuaded  that  she  had  been  forcibly 
 taken  away,  and  no  guilt  rested  on  her,  they  did  not  harm  her.  What  became  of 
 Dinah  afterwards,  is  not  mentioned  in  scripture  :  the  prevailing  opinion  is,  that  she 
 remained  with  Simeon,  was  never  married,  and  died  in  Egypt,  where  she  had  gone 
 with  the  rest  of  the  family.    (Supra  ch.  xlvi.  15.) 
 
 27.  2py*  ^32  The  so7is  of  Jacob.  Jonathan  renders  Ipy  ''31  nniK3  the  re- 
 mainder of  the  sons  of  Jacob,  who,  although  they  would  not  have  consented  to  the 
 murder,  made  no  difficulty  to  join  Simeon  and  Levi  in  the  spoliation  of  the  town 
 DninS  1J>DD  lEi^N  because  they  had  defiled  their  sister.  Jonathan  renders  Nmp 
 |innnX  niJIl  *3''XDT  the  town  in  which  their  sister  had  been  defiled,  (as  if  the  text 
 had  ISDti  ri3  "lt^'^s).  So  also  the  Septuagint  rrjv  iroXiv  ev  rj  ifiiavav  but  the 
 tonic  accent  is  against  this  interpretation,  which  is  rejected  by  most  commentators 
 and  the  principal  translators. 
 
 29.  T\'''21  ")t^J<  73  riXI  All  that  was  in  the  house,  i.  e.  in  the  house  of  each  of 
 the  men  they  had  murdered.  (Comp.  Exod.  xii.  4.  JTi^^  Ht^)  Aben  Ezra,  how- 
 ever, infers  from  the  use  of  the  singular  number,  that  the  plundering  was  limited  to 
 the  house  where  Shechem  and  Chamor  dwelt,  bi^  ver.  28.  evidently  contradicts  this. 
 
224  GENESIS    XXXV. 
 
 Ch.  XXXV.  1.  God  said  unto  Yaacob,  Arise,  go  up  to 
 Beth-el,  and  abide  there  :  and  make  there  an  altar  unto  God, 
 who  appeared  unto  thee  when  thou  fleddest  from  the  face  of  Esav 
 thy  brother. 
 
 2.  Then  Yaacob  said  to  his  household,  and  to  all  that  ivere  with 
 him.  Put  away  the  sti-ange  gods,  that  are  among  you,  piu-ify  yoxir- 
 selves  and  change  your  garments  : 
 
 3.  For  we  will  arise,  and  go  up  to  Beth-el ;  and  I  will  make 
 there  an  altar  unto  God,  who  answered  me  in  the  day  of  my 
 distress,  and  was  with  me  in  the  way  which  I  went. 
 
 4.  They  gave  unto  Yaacob  all  the  strange  gods  which  tcere 
 in  their  possession,  and  the  pendants  that  were  in  their  ears ;  and 
 Yaacob  hid  them  under  a  terebinth  which  was  near  Shechem. 
 
 5.  They  then  removed :  and  the  terror  of  God  was  upon  the 
 cities  around  them,  and  they  did  not  pursue  the  sons  of  Yaacob. 
 
 6.  So  Yaacob  came  to  Luz,  which  is  in  the  land  of  Canaan 
 (the  same  is  Beth- el)  he  and  all  the  people  that  were  with  him, 
 
 7.  There  he  built  an  altar,  and  called  the  place  El-beth-el: 
 because  there  Godi-like  beings  had  revealed  themselves  unto  him, 
 when  he  fled  from  the  face  of  his  brother. 
 
 Shechem  yet  remains,  in  the  so  called  Jacob's  Well,  near  Nahlus,  anciently  called 
 Shechem.     See  our  note,  supra  p.  86. 
 
 2.  ")33n  ^^b^^  tin  lion  Put  away  the  strange  gods.  The  idols  they  had  ap- 
 propriated to  themselves,  when  they  had  sacked  the  town  of  Shechem.  lintDni 
 DDTlpJOK'  IDvnni  cleanse  yourselves  and  change  your  garments,  "  Hence,"  says 
 Aben  Ezra,  "  we  learn  the  obligation  of  every  Israelite  to  be  clean  in  person  and 
 attire,  when  addressing  his  God  in  prayer."  The  latter  part  of  this  text  is  connected 
 with  the  commencement  of  the  next. 
 
 4.  D''0T3n  nSI  And  the  pendants.  On  which  some  figure  of  idolatry  was  en- 
 graved, and  which  were  worn  as  charms.     Thus   Onkelos  and  Jonathan  render 
 
 (n'-^DS  nioi  pnn  t'-v  nim  Dsti'T  xmp  '•nnn)  pn'-nixn  n  t^-'cnp  nn  And 
 
 the  consecrated  (pendants)  ivhich  were  in  their  ears,  (of  the  inhabitants  of  Shechem, 
 on  which  the  figure  of  their  idol  was  engraved) ,  The  words  in  parenthesis  are  not 
 in  Onkelos,  but  are  added  by  Jonathan.  By  their  idol,  he  means  probably  the  idol 
 which  was  especially  worshipped  at  Shechem.  The  opinion  of  Jonathan,  that 
 DrfiTXi  in  their  ears,  does  not  refer  to  the  sons  of  Jacob,  but  to  the  Shcchcmites, 
 from  whom  they  took  these  amulets,  is  extremely  probable;  as  Jacob  would  never 
 have  permitted  such  idolatrous  practices  to  take  root  in  his  family.  nPNil  a  tere- 
 binth or  turpentine  tree.     See  our  notes,  supra  pp.  62,  83. 
 
 7.  DlpO?  X"lp^1  And  called  the  place,  viz.  the  spot  where  he  had  erected  the 
 altar  *?«  HO  ^S  El-Beth-el,  i.  e.  God  at  (or  in)  Beth-El.     The  preposition   3   (at 
 
^x-n^3  n^:;i1  n^^ijp^i  3  :  Dj^n'po^  ^^'boPl  ^"11??^!  !35?n3 
 "^135  n»J?  'n;,1  'i^l^  tz)i;5  '^i^  rtjyn  S^iS  n^rx?  Df-nb'j^i^'i 
 UT^  ^m  n^sn  'nS^f- S3  ni<  ^pv.l:^^  W^-  ^  ♦  '^^'pn  1^^ 
 "im  rh^n  nnn  npy*'  bnx  ton  Dn^jixa  ntj^j<  D^^DTijn-nj^i 
 
 jv    —.         \.T  ■•   IT  -J-         I    ^:i-  T  !■:;•-         A--     •• :  T    :  a:-    —.  v.-  t  :  -        _     v   ; 
 
 tj;^^  n^?  ''^?'^  ''^I^'^  ^p£  ^*^!^-  ^    *  ^i?5^:;-  '^?  't^-O^  ^^11  ^'?1 
 
 -    ••  :  •  T        I  vf-  I*!  V    -:         7t  T  T   :  v  a"  r-  v.- 
 
 iniin  cH^^n  vhi^  ^hy^  tD2J^  ^3  ':>j<-n^3  hi<  ap^S  Nip*i 
 
 case  the  provocation  and  insult  we  have  received  justifies  our  vengeance.'  Although 
 this  apology  of  Simeon  and  Levi  cannot  possibly  be  admitted  as  a  sufficient  excul- 
 pation, chiefly  on  account  of  the  treachery  which  accompanied  their  dreadful  acts, 
 and  which  indeed  their  aged  father  could  never  forget ;  but  denounced  with 
 his  last  breath,  by  cursing  their  ungovernable  passion.  (Infra  xlix.  5.  6.  7.)  Still, 
 if  we  examine  the  facts  impartially,  and  consider  the  times  and  manners  of  the 
 society  among  whom  they  lived,  the  horror  with  which  we  naturally  regard  that  act, 
 will  be  considerably  diminished,  when  we  bear  in  mind,  that  rape  in  the  East  is  con- 
 sidered a  mortal  offence  not  only  against  the  woman,  but  against  her  family ;  and 
 even  against  the  whole  tribe,  if  perpetrated  by  those  of  another  tribe;  and  that  brothers 
 are  the  especial  guardians  of  their  sister's  honor.  (Comp.  our  note,  supra  ver.  5., 
 and  Carsten  Niebuhr's  Descript.  de  I'Arahie,  p.  34.)  That,  accordingly,  many 
 brothers  among  the  Arabs  would  act  precisely  in  the  same  manner  as  these  sons  of 
 Jacob  did ;  and  it  is  a  practice  of  many  Arabs,  treacherously  to  attack  the  enemy 
 whom  they  are  not  strong  enough  to  face  openly.  Finally,  we  may  observe,  that 
 lawless  and  half  civili2;ed  tribes  of  all  countries,  are  in  the  habit  of  procuring  them- 
 selves satisfaction,  having  no  judicial  power  to  appeal  to  ;  and,  it  must  be  remem- 
 bered, that  Shechem  was  the  prince  of  the  land,  and  the  people  would  probably  not 
 have  punished  him  as  he  deserved,  for  having  committed  an  outrage  against  ob- 
 noxious strangers. 
 
 Ch.  XXXV.  1.  DK'  ^Ei'l  And  abide  there  secure  from  danger.  Here  the 
 divine  protection  was  promised  to  him,  and  more  explicitly  after  he  had  arrived  at 
 Beth-el,  infra  ver.  9.,  &c.  The  term  DK'  Sti'l  does  not  mean  that  he  was  to  dwell 
 there  permanently,  for  we  find  him  soon  after  removing  to  various  places  before  he 
 finally  settled  near  his  father  at  Chebron.     A  memento  of  Jacob's  residence  at 
 
225  GENESIS    XXXV. 
 
 8.  Deborah  Ribcah's  nurse  died ;  she  was  buried  beneath 
 Beth-el,  under  an  oak  :  and  the  name  of  it  was  called  Allon- 
 bachuth. 
 
 9.  God  appeared  unto  Yaacob  again,  when  he  came  from 
 Padan-Aram;  and  blessed  him. 
 
 10.  God  said  unto  him.  Thy  name  is  Yaacob :  thy  name 
 shall  not  be  called  any  more  Yaacob,  but  Yisrael  shall  henceforth 
 be  thy  name ;  and  he  called  his  name  Yisrael. 
 
 11.  God  also  said  imto  him,  I  a?7i  God  Almighty;  be  fruitful 
 and  multiply,  a  nation,  yea,  numerous  nations  shall  come  of  thee  : 
 and  kings  shall  proceed  from  thy  loins. 
 
 12.  And  the  land  wliich  I  gave  Abraham  and  Yitschak,  to 
 thee  will  I  give  it,  and  to  thy  seed  after  thee  will  I  give  the 
 land. 
 
 13.  God  ascended  from  him,  in  the  place  where  he  had  spoken 
 with  him. 
 
 14.  Yaacob  erected  a  monument  in  the  place  where  he  had 
 spoken  with  him,  a  monument  of  stone  :  he  poured  a  libation 
 thereon,  and  also  poured  oil  thereon. 
 
 at  verse  8  was  interrupted  by  the  recital  of  the  death  of  Deborah,  and  the  naming 
 of  the  tree,  is  now  again  resumed. 
 
 10.  7X"1JJ^^  DN  ^3  But  Yisrael,  &c.  Here,  as  in  verse  29  of  chap,  xxxii,  the  word 
 Di  also  must  be  inserted,  for  Jacob  was  often  called  by  his  original  name,  subse- 
 quent to  this  event.     See  our  note  to  the  quoted  text. 
 
 11.  ^^C^'  ?N  ""JS  I  am  the  Almighty  God,  who  consequently  can  confer  these  and 
 still  greater  blessings.  The  Septuagint  render  'E7W  o  Qeos  aov  I  am  thy  God, 
 which  certain'.y  is  far  less  energetic  than  the  expression  of  the  text,  nm  HIQ 
 Be  fruitful  and  multiply.  This  blessing  applies  to  Jacob  personally,  (Benjamin  not 
 being  then  born)  as  well  as  to  his  descendants,  who,  he  is  assured,  shall  become  a 
 numerous  and  mighty  nation.  The  promise  made  to  Abraham  being  here  renewed, 
 the  same  expressions  occur  as  supra  xvii.  6. 
 
 12.  n^JDii  1?  To  thee  will  I  give  it,  i.  c.  The  virtual  possession  or  title. 
 'l'*"inK  "iyit71  and  to  thy  seed  after  thee,  the  actual  possession,  even  as  it  was 
 originally  promised  to  Abraham.     (See  supra  xii.  7.  and  note.) 
 
 13.  DTl^X  1vy?0  byi  And  God  ascended  from  him.    (See  our  note  supra  xvii.  22.) 
 
 14.  n3^)D  A  monument.  (See  our  note  supra  xxviii.  18.)  pN  713^0  A  monu- 
 ment of  stone.  This  specification  is  necessary,  because  it  was  also  usual  to  erect 
 monuments  of  wood  or  metal,  to  commemorate  remarkable  events.  "]D3  Hvi?  1D"'1 
 A7id  he  poured  a  libation  thereon  of  water  or  wine,  to  cleanse  it,  before  ho  poured 
 the  oil  thereon.     "  It  is  doubtful,"  says  Aben   Ezra,  "  wlicthcr  this  monumental 
 
 VOL.    I.  3    F 
 
hi^-r\':ih  nnnx:  1:1m)  npi^i  r\py^  nw  nx:ni  s  j  vnx  '•is^s 
 :  inj<  •:|'i.5;i  dn^f  i^sp  iN*n5  my  npj?^^:-SNi  o^riSx  ^57.1 9 
 
 ^^v^n;!3  n'Jjf^^  ^m  n^n^  d^ih  ':'np^  '^^  r\yy\  nns  n^  Sx  ^i^? 
 
 ni'i-i^.Nf  Dip»5  nn^r>  npy^;.  ni?i  14   ^m   *  '^m  ^^T'^m 
 
 or  in)  is  here  understood,  though  not  expressed  as  in  other  parts  of  scripture. 
 (Comp.  inter  al.  supra  xxiv.  23.  "T'nX  JT'n  and  2nd  Sam.  Ix.  4.  T^DD  JT*!  where 
 the  meaning  unquestionably  is,  n''13  in  the  house  of.) 
 
 8.  npl")  T\\>yO  mn  nioni  Delorah,  RlhcaWs  nurse,  died.      How  Deborah, 
 who  had  accompanied  Rebecca  on  her  marriage,  (supra  xxiv.  59.)  came  into  Jacob's 
 family,  is  left  unexplained  by  the  text,  and  has  accordingly  afforded  a  vast  field  for 
 conjecture.    The  ancient  commentators  suppose  that  Rebecca  had  sent  her  to  Padan- 
 aram,  to  invite  Jacob  to  return  home.     This  intCirpretation,  although  rejected  by 
 many,  has  at  least  some  scriptural  support,  inasmuch  as  Rebecca  expressly  promised 
 that  she  would  send  to  fetch  him  home.    (Supra  xxvii.  4.5.)     Some,  however,  con- 
 jecture that  as  Jacob  had  many  small  children,  his  mother  had  sent  him  her  old 
 nurse  to  assist  his  wives.     Others,  that  Jacob,  before  he  tinally  settled  with  all  his 
 family  at  Chebron,  (infra  v.  27.)  had  paid  a  temporary  visit  to  his  father,  on  which 
 occasion  Deborah  had  returned  with  him,  to  live  with  his  wives,  who  were  her 
 countrywomen.     Nachmanides  is  of  opinion  that  Deborah   had,  after  Rebecca's 
 marriage,  returned  to  her  own  country,  and  now  intended  to  avail  herself  of  the 
 opportunity  to  see  once  more  her  old  mistress.     It  is  evident  that  all  these  are  mere 
 surmises.     The  Holy  Scripture  often  passes  over  in  silence,  incidents,  the  mention 
 of  which  are  not  indispensably  necessary  to  the  narrative.    b'H.  tVy7  OnnD  beneath 
 Beth-el.     "  This    town  is  situated  on  a  hill,  at  the  foot  of  which  Deborah   was 
 buried."    (iifls^i.)  See  note  (6)  p.  20-5.     T\'\::i1  '{hi^  the  oaJc  of  weeping .    It  appears 
 astonishing  that  so  much  weeping  and  sorrow  should  have  been  caused  by  the  death 
 of  this  elderly  female.     The  Medrash  therefore  supposes  that  the  death  of  Rebecca 
 is  here  alluded  to,  and  that  the  plural  form  of  ni33  instead  of  HOa  refers  to  a 
 double  lamentation,  for  Rebecca  and  for  Deborah.     (See  Debarim  Rabbah,  section 
 K^n  *D)    That  Rebecca  died  before  Jacob  returned  to  reside  at  Chebron,  is  highly 
 probable,  from  the  fact  of  her  not  being  mentioned  in  the  narrative  of  that  event, 
 (infra  v.  27.) 
 
 9.  Tiy  npy  h^  DTI^K  XTiI   God  appeared  unto  Jacob  again.     Once  on  his  set- 
 ting out  from  his  paternal  home,  and  now  again  on  his  relum.    The  narrative,  which 
 
226  GENESIS    XXXV. 
 
 1 5.  Yaacob  called  the  name  of  the  place  where  God  spake  with 
 hmi,  Beth- el. 
 
 IG.  They  removed  from  Beth-el:  and  there  was  still  a  consider- 
 able way  to  come  to  Ephrath  :  when  Rachel  fell  in  laboiu-,  and 
 had  a  hard  delivery. 
 
 17.  It  happened  when  she  was  thus  in  difficult  labour,  that  the 
 midwife  said,  unto  her,  Fear  not;  for  this  also,  is  a  son  for 
 thee. 
 
 18.  When  her  soul  was  departing  (for  she  died)  she  called 
 his  name  Ben-oni ;  but  his  father  called  him  Bcnyamin. 
 
 19.  Thus  died  Rachel,  and  was  buried  in  the  road  to  Eplii-ath, 
 which  is  noio  called  Beth-lechem. 
 
 20.  Yaacob  erected  a  monviment  upon  her  grave :  This  is  the 
 monument  of  Rachel's  grave  unto  this  day. 
 
 21.  Yisrael  removed,  and  spread  his  tent  beyond  Migdal  Eder. 
 
 (Compare  our  note  supra  to  verse  15  of  chap,  xv.)  ''JIN  \1  Ben-oni,  i.  e.  son 
 of  my  labour  or  pains.  But  Jacob,  who  would  not  increase  tlie  bitter  remem- 
 brance of  his  great  and  irreparable  loss,  called  him  |''JD''33  son  of  my  old  aye. 
 The  to  and  |  having  both  a  nasal  sound,  arc  often  interchanged,  as  in  Dan.  xii.  13. 
 \'\y'T\  I'p?  for  D''?3''n  ]^p7  the  sense  of  which  evidently  is,  "  the  end  of  days." 
 That  this  latter  is  here  the  true  and  obvious  interpretation,  is  almost  beyond  doubt, 
 as  we  find  Benjamin  styled  D"'3pT  'w'^  a  child  of  his  old  age.  (Infra  xliv.  20.) 
 Kimchi,  Nachmanides,  Abarbanel,  and  some  of  the  moderns  render  it,  "  son  of  my 
 right  hand,"  for  as  Kimchi  says,  (Sharashim  arf  ra^i.  jJD'')  "  As  man  esteems  his 
 right  hand  more  than  his  left;  and  loves  his  youngest  son  better  than  the  older  ones; 
 so  did  Jacob  call  him  ^D^  p  son  of  the  right  hand,  i.  e.  one  whom  I  particularly  love 
 and  esteem."  Or,  as  a  modern  commentator,  who  adopts  this  opinion,  explains, 
 "  may  this  son  be  the  support  of  my  right  hand,  and  enable  me  to  bear  my  severe 
 loss."  The  forced  construction  of  both  interpretations  is  sufficiently  obvious.  Still 
 more  remote  from  truth,  appears  to  us  to  be  the  intrepretation  of  "son  of  fortune  " 
 as  Geseniiis,  Von  Bohlen,  and  some  other  modern  critics  propose;  for  we  cannot 
 conceive  how  Jacob  should  thus  name  the  son,  whose  life  had  cost  him  that  of  his 
 dearly  beloved  Rachel,  a  loss  he  never  could  forget,  and  which,  at  the  last  moment 
 of  his  life,  he  mentioned  with  poignant  grief.     (See  infra  xlviii.  7.) 
 
 20.  ?m  m3p  nS^'D  The  monument  of  Rachel's  grave.  See  the  geographical 
 notes  at  the  end  of  this  section. 
 
 21.  "ny  712D  Migdal  Eder,  or  the  flock  tower.  Shepherds  in  the  East  often 
 erect  towers,  from  whence  they  can  overlook  and  watch  their  flocks.  Such  a  one, 
 probably  stronger  than  the  rest,  and  where  the  shepherds  could  take  refuge  from 
 danger,  appears  to  have  stood  near  to  Bethlehem.  (See  Micah  iv.  1  and  8.)  Our 
 text  is  wanting  in  the  Scptuaginl.     (Sec  our  note  to  verse  16.) 
 
^pTr  ^i|?i  ^^  *  \W  K^bv.  pt^  '^pi  'o'^v.  w^- 1?^  ^9?^^  "^^^ 
 
 p- :  -         V.--    T         V  J"-  T  AT  :    V  a    T      I      vvT  T  -  :   ■  ^  •  :i  -  ■•  j-    - 
 
 N5in  nnnnp"-'?y  nn^tt  npv^  n^^n  20    ♦  dh^  n^s  «in  nnnsx 
 
 i-  AT   Ti-..  |:  *'-         vT  ••    -  )i'-:i-       1 V  IT  r-  V-  T    t:    v 
 
 T   ;  IT  ■•  t:  it        i"-        A"    T  :     •    ^  V- •  -  1  -         ^-        V    T  -i\j:  v^v  - 
 
 stone  is  the  same  as  that  mentioned  before,  (xxviii.  18.)  or  whether  this  is  a  second. 
 The  first,  appears  most  probable  to  me."  This  is  also  the  opinion  of  modern  critics. 
 The  erection  and  application  of  such  monumental  stones,  for  the  purpose  of  divine 
 worship,  was  subsequently  prohibited;  as  it  might  piove  conducive  to  idolatrous 
 practices.  See  Lev.  xxvi.  1  ;  Dent.  xvi.  2'2.  Compare  also  Maimonides  Yad 
 HachazaJca,  vol.  I.     Treatise  on  Idolatry,  chap.  vi.  §  6. 
 
 16.  yy^  m3D  a  considerable  way ;  literally  a  large  tract  of  ground.  The  term 
 n"lD3  has  given  rise  to  various  interpretations.  That  of  Rashi,  which  considers  it 
 as  a  land  measure,  of  a  length  not  strictly  defined,  but  usually  taken  in  a  wide  and 
 undetermined  sense,  is  most  probable ;  especially  when  we  compare  the  only  in- 
 stance (besides  the  repetition  of  this  narrative,  supra  xlviii.  7.)  where  it  again 
 occurs,  (2nd  Kings  v.  19.)  with  the  present  text.  OnJcelos  renders  it  31")3  which 
 is  perhaps  a  transposition  of  T'33  and  the  Septuagint  appear  to  consider  it  the 
 name  of  a  place.  They  seem  to  mix  this  text  with  ver.  21.,  and  render  thus :  "  He 
 pitched  his  tent  on  the  other  side  of  the  tower  of  Eder,  it  happened  that  on  ap- 
 proaching Kibrath  to  arrive  at  Ephrat,  Rachel  died,"  &c.  The  most  obvious  deriva- 
 tion of  m23  is  from  133  whence  "l''23  large,  many,  and  therefore,  the  signi- 
 fication is,  "  a  considerable  way,"  as  we  have  rendered.  This  is  corroborated  by 
 the  situation  of  Rachel's  tomb,  which  is  about  three  miles  distant  from  Bethlehem. 
 (See  our  Geogr.  notes.)  Mendelssohn  also  renders  ]^")X  n")33  by,  " eine  weite 
 strecke  landes,"  and  Cahen  by,  "  une  grande  etendue  de  pays."  See  further, 
 Rosenmiiller's  Bihlische  Geographie,  vol  1.  part  1,  pp.  159,  165. 
 
 17.  p  "p  nt  D3  ^3  For  also  this  is  a  son  for  thee.  The  midwife,  to  comfort 
 and  support  Rachel  during  the  pangs  of  her  difficult  labour,  told  her  that  her  prayers 
 for  another  son  (supra  xxx.  24.)  had  been  heard. 
 
 18.  nJi*S3  nNV3  When  her  soul  was  departing,  literally,  in  the  going  away  of 
 her  soul.  "  Her  body  did  not  go  away,  therefore  her  soul  and  body  must  have  been 
 distinct.  If  her  breath  only  had  been  intended,  HDK'J  or  nil  would  have  rather 
 been  used,  as  the  first  means  breath,  the  latter  breath  or  spirit  indifferently." 
 (Adam  Clarke.)  We  have  here,  according  to  this  eminent  theologian,  another 
 indirect  proof  of  the  immortality  of  the  soul  being  alluded  to  in  the  Pentateuch. 
 
227  GENESIS    XXXV. 
 
 22.  It  happened  while  Yisrael  dwelt  in  that  land,  that  Reuben 
 went  and  lay  with  Bilhah  his  father's  concubine :  and  Yisrael 
 heard  it. — Now  the  sons  of  Yaacob  were  twelve. 
 
 23.  The  sons  of  Leah;  Reuben  Yaacob's  first  born,  then 
 Shim'on,  Levi,  Yehudah,  Yissachar,  and  Zebulun. 
 
 24.  The  sons  of  Rachel ;  Y'oseph,  and  Benyamin. 
 
 25.  And  the  sons  of  Bilhah,  Rachel's  bondwoman ;  Dan  and 
 Naphtali. 
 
 26.  And  the  sons  of  Zilpah,  Leah's  bondwoman;  Gad  and 
 Asher.  These  are  the  sons  of  Yaacob,  which  were  born  to  him 
 in  Padan-Aram. 
 
 27.  Yaacob  came  to  Yitschak  his  father  to  Mamre,  the  city 
 of  Arbang  (which  is  noio  called  Chebron)  where  Abraham  and 
 Yitschak  had  sojourned. 
 
 28.  The  days  of  Yitschak  were  one  hundred  and  eighty 
 years. 
 
 29.  Then  Yitschak  expired  and  died,  and  was  gathered  unto 
 his  people,  hei?7g  old  and  full  of  days :  and  his  sons  Esau  and 
 Yaacob  buried  him. 
 
 only  unnecessary,  but  actually  detracts  from  the  energy  of  the  text.  They  add, 
 Kat  TTovijpov  bfJiavT]  cvavriov  ciinov  "  And  it  was  evil  in  his  eyes."  *33  TTIM 
 V'31  Ipy  Noii>  the  sons  of  Yaacob,  &c.  Their  enumeration  becomes  necessary, 
 first,  to  show  that  Reuben,  notwithstanding  his  transgression,  was  still  considered  a 
 son  of  Jacob  ;  and  secondly,  because  the  number  of  the  sons  of  Jacob  was  only 
 now  completed  by  the  birth  of  Benjamin.  It  will  be  observed  that  they  are  here 
 arranged  under  their  respective  mothers,  and  not  in  the  order  of  their  birth. 
 
 '2G.  D"1X  pD3  1?  w'^  "Iti'N  Which  were  horn  to  him  in  Padan-aram.  Benjamin 
 was  born  in  Canaan,  and  not  in  Padan-aram,  but  as  the  other  eleven  sons  were  all 
 born  there,  the  Scripture,  as  in  otiier  instances  (see  our  note  supra  xxxii.  23.) 
 neglects  this  small  exception  ;    which,  besides,  is  corrected  by  the  context. 
 
 '27.  V3X  pn^""  ?X  To  Yitschak  his  father.  His  motlier  Kebecca  had  died  before 
 his  return.  }112n  (Jhehron.  Tlic  last  mention  of  Isaac  occurred  chap,  xxviii.  5. 
 where  we  left  him  at  Beersheba.  He  must  have  therefore  removed  from  thence  to 
 Hebron,  during  the  long  interval  of  Jacob's  sojourn  in  Mesopotamia.  No  doubt 
 Rebecca  died  at  Hebron,  for  we  find  that  she  was  buried  there,  in  the  cave  of 
 Macpelah.     ( Infra  xlix.  31.) 
 
 29.  nQ''1  pn^""  yi3''1  Uaac  expired  and  died.  This  is  here  mentioned  by  anti- 
 cipation, as  the  events  to  be  related  in  chap,  xxxviii  occurred  during  Isaac's  life, 
 but  the  Scripture  not  having  more  to  relate  of  Isaac's  history,  than  the  period 
 of  his  death,  closes  it  here ;  not  to  interrupt  the  narration  of  the  further  events  iu 
 Jacob's  lifC;  and  in  that  of  his  sons,  even  as  the  decease  of  .\braham  is  mentioned 
 
p^xn  "rfp;)  N^nn  px3  ^x"}^'  li?'?  'n;i  22  ♦  ^n^^-S^^x?^ 
 15^X1  i^V',.  '^p?  i^«^  'P.?  23  :  nb^j;  D^i^  ^py'-"'^?  'I'.r!*^ 
 npiij^  na'pT  ^jn^i  26    ♦  •^^n^^y  l^^^  Snn  nn^^  hn^n  ^^in^  25 
 
 ■ST-  IT  -:     (  J-  -    :         V  -  •..        jv    -.  I    »=^:i-     j-   :  v    ••<;        ft--     t   :       jt         \.t  •• 
 
 :  nj^  D\±^^  m^  nx^?  pnv'.  'g'^  vn»i  28  j  pn^^i  i^n^^in^^ 
 inj<  n3p*i  D^5^  j;3^^  [pT  v^y-':'^  fpm  ntf  1  pDV'  yi>'l  29 
 
 pIDQ  yV0S2  NpDQ    » 
 
 22.  nn?3  DK  33tJ'''1  And  lap  with  Bilhah.  Attempts  have  been  made  lo  palliate 
 Reuben's  crime.  Acccording  to  the  Medrash,  Rashi,  and  other  commentators, 
 "  Jacob,  after  the  death  of  Rachel,  cohabited  more  particularly  with  her  bondwoman 
 Bilhah;  and  Reuben,  jealous  and  angry  that  his  mother  Leah  should  be  thus  neg- 
 lected, removed  'the  couch'  of  his  father  from  Bilhah's  tent.  He  scarcely  could 
 bear  that  his  mother's  sister  should  have  been  her  rival  so  long;  but  he  would  not 
 submit  to  see  her  again  supplanted  by  her  sister's  slave."  "  Could  this  view  of  the 
 subject,"  says  Dr.  Clarke,  "  be  proved  to  be  correct,  both  piety  and  candour  would 
 rejoice."  Others,  in  strict  accordance  with  the  literal  sense,  admit  that  Reuben  had 
 connexion  with  Bilhah,  but  that,  as  she  had  been  originally  a  bondwoman,  and 
 afterwards  became  Jacob's  EJ'JTS  concubine,  which  is,  one  who  is  not  legally 
 married;  (see  our  note  supra  chap.  xxv.  I.)  Reuben  did  not  consider  he  was  com- 
 mitting a  great  offence,  so  that  his  was  an  error  of  judgment,  rather  than  a  crime. 
 This  is  the  explication  of  R.  Sol.  ben  Melech,  who,  as  Dubno  supposes,  extracted  it 
 from  a  commentary  on  Genesis,  by  Kimchi,  now  lost.  OnJcelos  however  has  trans- 
 lated our  text  literally,  and  such  is  also  the  opinion  of  R.  Eleasar,  and  R.  Joshua, 
 in  the  Talmud,  Tr.  Shabbat,  f.  55  b.  The  denunciation  of  this  act,  by  Jacob  on 
 his  death  bed,  and  the  forfeiture  of  the  privileges  of  a  firstborn,  with  which  he  pun- 
 ished Reuben,  (infra  xlix.  4. — Compare  1st  Chron.  v.  11.)  leave  no  room  to  doubt 
 that  Reiiben  actually  perpetrated  that  grave  ofTcnce,  though  not  with  the  same 
 intention  as  Absalom.  (See  2  Sam.  xvi.  21,  22.)  7X"lti*^  yOC"!  and  Israel  heard  it. 
 Our  Massorah  here  purposely  leaves  a  chasm,  [pIDB  yVJ3X3  fc<pDQ]  either  to 
 imply  that  Jacob  did  not,  at  that  time,  give  vent  to  his  feelings ;  or,  perhaps,  as  a 
 pause,  to  let  the  reader  imagine  the  dreadful  state  of  mind  Jacob  was  in,  when 
 informed  of  this  great  outrage  by  his  eldest  son.  In  some  cases,  a  dash  is  more 
 graphic  than  the  most  laboured  description ;  and  silence,  more  eloquent  than 
 words.     Therefore,  the  interpolation  of  the  Septuagint  to  supply  the  chasm,  is  not 
 
228  GENESIS    XXXVI. 
 
 Ch.  XXXVI.  1.  Now  these  are  the  descendants  of  Esav, 
 (which  is  Edom.) 
 
 2.  Esav  took  his  wives  from  among  the  daughters  of  Canaan  ; 
 Adah  the  daughter  of  Elon  the  Chittite,  and  Ahohbamah  the 
 daughter  of  Anah  the  daughter  of  Tsib'on  the  Chivite. 
 
 3.  And  Bassemath  Yishmael's  daughter,  sister  of  Nebayoth. 
 
 4.  Adah  bare  to  Esav,  Eliphaz :  and  Bassemath  bare  ReueL 
 
 5.  And  Ahohbamah  bare  Ycush,  Yang'Lam  and  Korach : 
 These  are  the  sons  of  Esav,  which  were  born  unto  him  in  the 
 land  of  Canaan. 
 
 6.  Esav  took  his  wives,  his  sons,  his  daughters,  and  all  the 
 persons  of  his  house,  his  cattle,  all  his  beasts,  and  all  his  sub- 
 stance, which  he  had  acquired  in  the  land  of  Canaan ;  and  went 
 into  a  country,  from  the  presence  of  his  brother  Yaacob. 
 
 7.  For  their   riches    were    more    than   that   they   could  dwell 
 
 3.  ni''33  ninX  sister  of  Nehayoth.  The  name  of  the  eldest  brother  is  some- 
 times added  to  that  of  the  sister,  instead  of  her  father's  name,  especially  when  the 
 latter  is  not  so  well  known  as  the  brother.  Thns  we  find  Miryam  described  as  'the 
 sister  of  Aaron,'  (Exod.  xvi.  20.)  and  not  as  daughter  of  Amram.  The  Samaritan 
 substitutes  Machalath  for  Bassemath,  throughout  this  chapter. 
 
 6.  IK^y  niT"!  Esav  took  his  tvives,  <SfC.  From  what  was  stated  above,  xxxii.  4., 
 XXX.  14.  and  16.,  it  would  appear  as  if  Esau  had  before  this  period  already  settled 
 in  Seir.  Among  the  many  attempts  made  to  obviate  this  difficulty,  the  exposition 
 of  Abarhanel  appears  most  satisfactory ;  he  states  that  "  Esau's  family  resided  in 
 Canaan,  but  that  before  his  father's  death,  he  used  to  reside  temporarily  at  Seir, 
 probably  for  the  convenience  of  the  chase.  After  that  event,  when  he  inherited 
 much  cattle,  he  abandoned  Canaan  to  Jacob,  and  went  to  settle  permanently  at 
 Seir."  The  reason  for  their  separation  is  stated  by  the  text  to  be  a  want  of  pasture 
 for  the  flocks  and  herds  of  both  brothers,  a  sufficient  cause  for  separation  among 
 Nomade  possessors  of  cattle.  (Conip.  supra  xiii.  G.)  An  additional  motive  for  the 
 separation  of  the  brothers,  who,  having  been  reconciled  to  each  other,  ought  to  have 
 dwelled  together,  the  scripture  indicates  by  the  expression  DIT'IISD  |*1t<  the  land 
 of  their  sojourni)xgs  (v.  7.),  by  which  the  neighbourhood  of  Hebron  is  meant,  in 
 which  both  Esau  and  Jacob  were  strangers,  and  where  the  cattle  of  the  inhabitants  had 
 a  prior  claim  to  the  best  pastures.  ]'"1X  pS  1?M  he  went  into  a  country,  viz.  Seir, 
 mentioned  above.  ( Nachmanides.)  Rashi  explains,  he  went  to  various  parts  of  the 
 country,  and  finally  settled  at  Seir.  Both  Onkelos  and  Jonathan  render  here 
 ■•"iniX  SyiS?  ?TS1  "he  went  to  another  land,"  and  Mendelssohn  likewise  renders 
 "  und  zog  in  ein  ander  land.'  The  Samaritan  and  Septnagint,  which  add  the  word 
 }y33   Canaan,  seem  to  agree  with  the  exposition  of  Bashi. 
 
ps*5  iS-n^:  n^^.s  #s;^  ^;.5  nW.  j^ij^'^n*!  s!??:"n5$i  ^T'^^ 
 
 nn  DtJ^^nn  n^n-^3  7    :  vn.v^  ipy.^.  ^i3p  px-^J;^  ^b  p?J? 
 
 V.T  JT  :  ST   T  1-  I-        T  )y  .1  V       .  I  •      ■ 
 
 proleptically,  before  the  birth  of  his  grandsons.  (See  our  note  supra  p.  133.)  Isaac 
 died  ^vhen  Jacob  and  Esau  had  attained  their  120th  year,  and  13  years  after  Joseph 
 was  sold  by  his  brethren.  The  terms  yi3  and  "  was  gathered  to  his  people,"  have 
 been  already  explained  in  our  note  supra  xxv.  8. 
 
 Ch.  XXXVI.  1.  1L*'y  nn'pin  n^Xl  Now  these  are  the  descendants  of  Esav. 
 The  decease  of  Isaac  having  been  related  in  the  preceding  chapter,  the  present  is 
 devoted  to  record  the  genealogy  of  Esau,  even  as  supra  xxv.  12;  the  genealogy  of 
 Ishinael  is  given  after  the  mention  of  Abraham's  death,  and  owing  to  the  same 
 motives.  First,  to  show  that  the  divine  blessings  conferred  on  Abraham,  and  con- 
 tinued to  Isaac,  were  also  confirmed  in  respect  to  their  sons  Ishmael  and  Esau,  and 
 that  kings  and  mighty  nations  have  descended  from  both.  Secondly,  to  conclude 
 their  history,  to  commence  that  of  the  more  important  personages.  Thirdly, 
 because  the'lsraelites  being  commanded  to  live  on  friendly  terms  with  the  descend- 
 ants of  Esau,  (Deut.  ii.  4,  5.)  it  was  necessary  to  mention  what  tribes  are  descended 
 from  him.  The  present  chapter,  being  in  many  places  very  obscure,  has  given  rise 
 to  much  diversity  of  opinion  and  interpretation :  which  has,  nevertheless,  not 
 succeeded  in  elucidating  various  difficult  passages  in  a  satisfactory  manner.  We 
 must  therefore  limit  ourselves  to  a  statement  of  what  we  consider  the  most  plausible 
 among  these  interpretations. 
 
 2.  *nnn  p'?K  nn  my  Adah,  the  daughter  of  Eton  the  Chitite,  &c.  Esau  had 
 but  three  wives,  who  (supra  xxvi.  34;  xxviii.  9.)  are,  as  well  as  their  fathers,  called 
 by  names  different  from  those  here  mentioned.  Among  the  various  interpretations 
 given  to  remove  this  difficulty,  that  of  Aben  Ezra,  quoted  in  our  note  (supra  xxvi. 
 34.)  is  the  most  obvious  and  best.  \)V2)i  n2  HJV  flQ  daughter  of  Anah,  daughter 
 of  Tsib'on,  i.  e.  daughter  of  Anah,  and  grand-daughter  of  Tsib'on.  (Aben  Ezra.) 
 The  objection  of  Ralbag  to  this  interpretation,  because  the  text  does  not  say 
 pyn^'  p  njy  nn  daughter  of  Anah,  son  of  TsVbon,  has  little  weight,  as  grand- 
 fathers  are,  throughout,  called /a^Aer  in  scripture,  pHV^  UK  ^n'pKI  Dm2S  UK  ^H'PN 
 "  God  of  my  father  Abraham,  and  of  my  father  Isaac,"  (supra  xxxii.  10.)  and  grand- 
 children are  called  sons  or  daughters.     *33  D^jnni  >r\):2  HlJan    Supra  xxxi.  43. 
 
229  GENESIS    XXXVI. 
 
 together :   and  the   land  of  their   sojournings  could  not  support 
 them,  on  account  of  their  cattle. 
 
 8.  Thus  Esav  dwelt  in  mount  Seir :  (Esav  is  Edom.) 
 
 9.  These  are  the  descendants  of  Esav  the  father  of  the  Edomites, 
 in  mount  Seir. 
 
 10.  These  are  the  names  of  Esav's  sons,  Eliphaz  the  son  of 
 Adah  the  wife  of  Esav,  Reuel  the  son  of  Bassemath  the  wife  of  Esav. 
 
 11.  And  the  sons  of  Eliphaz  were  Teman,  Omar,  Tsepho,  and 
 Gangtam  and  Kenaz. 
 
 1 2.  Timnang  was  a  concubine  to  Eliphaz  Esav's  son ;  she  bare 
 to  Eliphaz  Amalek  :  these  were  the  sons  of  Adah,  Esav's  wife. 
 
 13.  And  these  are  the  sons  of  Reuel;  Nachath,  and  Zerach, 
 Shammah,  and  Mizzah :  these  were  the  sons  of  Bassemath,  Esav's 
 wife. 
 
 14.  And  these  were  the  sons  of  Aholibamah,  the  daughter  of 
 Anah,  the  daughter  of  Tsib'on,  Esav's  wife  :  and  she  bare  to  Esav, 
 Yeush,  Yang'lam  and  Korach. 
 
 15.  These  were  the  cliieftains  of  the  sons  of  Esav:  the  sons  of 
 Eliphaz,  the  first  born  son  of  Esav,  chieftain  Teman,  chieftain 
 Omar,  chieftain  Tsepho,  chieftain  Kenaz. 
 
 16.  Chieftain  Korach,  chieftain  Gangtam,  chieftain  Amalek: 
 These  are  the  chieftains  that  came  of  Eliphaz,  in  the  land  of 
 Edom  :  these  loere  the  sons  of  Adah. 
 
 17.  These  are  the  sons  of  Reuel,  Esav's  son ;  chieftain  Nachath, 
 chieftain  Zerach,  cliieftain  Shammah,  chieftain  Mizzah.  These  are 
 the  chieftains  that  came  of  Eeuel,  in  the  land  of  Edom  :  these  are 
 the  sons  of  Bassemath,  Esav's  wife. 
 
 18.  And  these  are  the  sons  of  Aholibamah,  Esav's  wife;  chief- 
 tain Yeush,  chieftain  Yangiam,  chieftain  Korach :  these  icere  the 
 chieftains  that  came  of  Aholibamah  the  daughter  of  Anah,  Esav's 
 wife. 
 
 19.  These  are  the  sons  of  Esav,  and  these  are  their  chieftains. 
 This  is  Edom. 
 
 20.  These  are  the  sons  of  Seir  the  Chorite,  who  inhabited  the 
 land  ;  Lotan,  Shobal,  Tsib'on,  and  Anah. 
 
 Edomite  dignity  seems  to  correspond  to  that  of  N''tJ*3  Aassi  among  llie  Israelites, 
 and  probably  also  with  that  of  Sheikh  and  Emir  among  the  Arab  tribes. 
 VOL.    I.  3    G 
 
IV    ■■]:    ■      ^^■■  :    ■  T  J-    T  V       ••     I    :      |      •.•<•.•  t    :  it  :       at  :  -  v  jv     • 
 
 ib'j^  nn^ri  nWi  9  :  D^^$  j^^ri  ib^j;  i^y??^  in^  '^bj?  ngn.  § 
 DD^n  ^;5  vh  rhii^  nj2p^  n^^  n^n  nm  ^kij;i  ^p.5  ^'p^{1  13 
 
 •;   !••}'<•.•  -         ^t'-;         -  IT    T    !•    t:  it       ■•   :  t  v  i'-  :  it    »>•  v    f 
 
 "SiW  nW  15  :  n"lp-n^^^^  ^T'm\  ^HX'^'^  "^Hl  ^b^^-  W- 
 1SV  ^^  "ibi5<  pj^W  j^^ri  sj^ksi  ^^y  ni::5  ^^h^  "i!!  ifT"'^? 
 \S!iW  nWs  \hbt  ^h^  UT\'^}  ^h^  rrp^  ^h^  ig  j  np  tj^^^Ni 
 -|3  '':'N^y'n  ''^5  n'p^^l  ir    :  rrij;  ^^5  nW  D^^f  p.&^5  V:'^? 
 
 \$^W  n^iS  ni^  'l^S'^*  '^W  ^^^  ^'^X  ^^  ^'^^  ^^^  '^^■. 
 ^^:!5  nks)  18  :  S^„  T\m  ntm  ^^5  ^%  C]1H^f  pN*5  ^'^'J^^P 
 n^ii?  rrp^  tj^W  oSj;!  c)^W  D'^j;^^  s)^W  #j;  n^x  J^^^'bo^"^ 
 n'pK"!  ib^y-^j:i  nk^  19    :  ib^y  nm  n^r-na  n;!3n^Sn.\*  •'Si'p.s* 
 
 ^v    ••   :      i)T  '•        !••  :  V   !••  it  »'•         V    J--         \.T^:  -  jt  t     r  t;    it 
 
 K ..  ,.. .    ._. ,..  I ...     ^    ^.. ..  I . 
 
 9.  nn^in  TVH)  And  these  are  the  descendants,  ^c.  Here  anew  list  commences, 
 containing  the  names  of  Esau's  grand-children  born  in  Seir,  in  -whicli  those  of  his 
 sons,  who  were  all  bom  in  Canaan,  are  repeated. 
 
 12.  TQvS?  Vy>^  nriTl  yjOni  Timnang  was  a  concubine  to  Eliphax:,  S^c.  As 
 in  1st  Chron.  i.  36.,  wc  find  Timnang  enumerated  among  the  children  of  Eliphaz,  it 
 has  been  explained  that  they  are  not  identical,  but  that  the  Timnang  here  mentioned 
 was  a  sister  of  Lotan,  infra  v.  22,  and  the  other  a  son  of  Eliphaz,  who  (infra  v.  40. 
 and  1st  Chron.  i.  15.)  is  numbered  among  the  "  Ahiphim,"  or  chieftains  descended 
 from  Esau. 
 
 15.  V'31  ''DI7X  n?fr?  These  were  the  Chieftains,  S^c.  The  term  Pl1?K  is,  as  Gesewews 
 thinks,  probably  derived  from  t)?X/ami72/.  (Num.  i.  16.  x.  4.,  Jos.  xxii.  21.,  Judges  vi. 
 1 5.,  1st  Sam.  x.  19.,  et  al.)  Its  undoubted  signification  here  is  that  of  head  or  chief  of 
 a  clan  or  family.  We  have  accordingly  rendered  it  "  Chieftain."  It  has  also  been 
 so  rendered  by  Mendelssohn   and   the  German  translators.     {Stammfilrst.)     This 
 
230  GENESIS    XXXVI. 
 
 21.  Dishon,  Etser,  and  Dishan:  these  are  the  chieftains  of  the 
 Chorites,  the  children  of  Seir  in  the  laud  of  Edom. 
 
 22.  And  the  children  of  Lotan  were,  Chori,  and  Hemam ;  and 
 Lotan's  sister  was  Timnang. 
 
 23.  And  the  children  of  Shobal  loere  these  ;  Alvan,  Manachath, 
 Ebal,  Shepho,  and  Onam. 
 
 24.  These  are  the  children  of  Tsib'on ;  Ayah,  and  Anah :  this 
 teas  that  Anah  who  found  the  Yemim  in  the  wilderness,  as  he 
 fed  the  asses  of  Tsib'on  his  father. 
 
 25.  And  the  children  of  Anah  tvere  these  ;  Dishon,  and  Aholi- 
 bamah  the  daughter  of  Anah. 
 
 26.  And  these  are  the  children  of  Dishan ;  Chemdan,  Eshban, 
 Yithran,  and  Cheran. 
 
 with  dread ;  and  would  have  robhed  this  Anah  of  his  asses,  but  were  conquered  by 
 him, — has  also  little  probability  ;  for  we  find  in  no  other  place  any  mention  of  the 
 existence  of  such  a  nation.  The  Samaritan  and  Septuagint  seem,  hoAvever,  also  to 
 hold  this  opinion,  as  they  preserve  the  original  word  as  a  proper  name.  Jerom, 
 whom  the  Vulgate,  Michaelis,^  Rosenmuller,''  Ttich,^  and  nearly  all  the  modern  Bib- 
 lical critics  follow, explains  Yemim  to  be  warm  simugs{aguas  callidas).  Now,  although 
 it  is  true  that  many  such  springs  are  to  be  found  to  the  south-east  of  the  Dead 
 Sea,  especially  that  of  Callirhoe,  mentioned  by  Josephus  (War.  B.  I,  xxxiii.  §  o.), 
 and  that  it  is  not  improbable  Anah  fed  his  asses  in  this  district,  which  is  not  far 
 from  Petra  or  Seir;  still,  the  etymology  of  the  word  seems  rather  to  favor  the  Syriac 
 version,  who  read  D"'Dn  the  waters,  viz.  that  this  Anah  discovered  a  collection  of 
 waters,  lakes  (D''0*)  or  springs  in  the  desert,  an  event  of  sufficient  importance  to 
 be  recorded  in  honor  of  the  discoverer.  The  fact  of  his  having  been  thus  engaged 
 in  feeding  his  father's  asses  may  have  been  here  mentioned,  as  Dr.  Geddes  supposes 
 with  much  plausibility,  to  inform  us  that  these  animals,  who,  like  camels,  can  smell 
 water  at  a  great  distance  in  the  desert,  led  him  to  the  discovery.  Dr.  Boothroyd 
 in  conformity  with  this  opinion,  renders,  "It  was  this  Anah  who  found  the  waters  in 
 the  wilderness,  §c."  We  have,  however,  deemed  it  our  duty,  like  Mendelssohn, 
 and  other  modern  Jewish  translators,  to  retain  the  original  expression  ;  although  we 
 consider  the  Syrian  version  as  the  most  plausible.  The  old  Jewish  Spanish  versions 
 render,  like  Rashi,  "  que  hallo  las  mulos."  See  the  versions  of  Menasseh  be7i  Israel, 
 and  Fra7ico  Sei-rano,  ad  literam. 
 
 25.  njy  ""Ja  n^XI  And  the  cMldren  o/  Anah,  ^c.  "This  is  not  the  Anah  men- 
 tioned in  the  preceding  verse,  but  Anah,  son  of  Seir,  mentioned  v.  20."  {Abeti 
 Eera.)    JK'n  Dishon  and  Dishan  (v.  26.)  are  identical. 
 
 '  Spicileg.  Geogr.  Hebraorum  exterce ;  p.  ii.,  p.  63.,  and  in  the  suppl.  ad.  Lexx. 
 Hebr.  p.  1090. 
 '^  Biblische  Erd  und  Lander kunde ;   Vol.  II.  pp.  217,  222. 
 '  Kommcntar  ui'ber  die  Genesis ;  p.  l'J2. 
 
]^n]  ^^^]  \\pi]  21    J  myi.  py^vi  %'^^]  l^'^^  flSu'  '??^! 
 nn  \^)h-'):2  ^;nn  22    :  onx  p5^5  n^b^  ^^5  'pnn  '|?^W  nW 
 
 -V-    T  I  yT;  ^-  T  !■•    I  V       "    :  ^    IT     ;       •  |VT  /        .1  A' 
 
 tg^n.  ^j 5  nWi  26    J  njrns  ngn^Sn^i  i^'i.  n^y-"^?.?  nW)  25 
 
 24.  n3J?1  rfKI  ^yaA  anrf  Anah.     The  )  prefixed  to  JT^X  has  proved  a  slumblhig 
 block  to  many  translators  and  Biblical  critics.     Some  consider  it  as  a  copulative, 
 although  Ayah  is  the  first  son  of  Tsibon  here  mentioned.     They  have,  however, 
 failed  to  show  why  the  custom  of  the  language  should  have  been  departed  from  in 
 this  instance.     Dr.  Geddes  says,  "  Some  have  supposed  that  a  name  or  more  may 
 have  been  dropt.     But  the  Samaritan  text  and  version,  with  Sep.  Syr.  and  Vulgate, 
 have  IT'S  A7ja/i,  without  the  copulative,  which  is  also  wanting,  says  De  Rossi,  in 
 the  original  edition  of  Saadias,  printed  in  Constantinople  in  Hebrew  characters." 
 There  is,  however,  no  necessity  to  suspect  the  integrity  of  our  Masoretic  text,  as  it 
 may  be  satisfactorily  explained  in  two  ways.     Either,  by  supposing  with  Rashbam, 
 that  the  Vav  forms  part  of  the  name,  as  in  those  of  Vashti,  Vofsi,  &c.,  which  opinion 
 has  been  followed  by  Johlson  and  Philippson,  who  read  here  "  Vayah,"  and  by  Dr. 
 Salomon,  who,  more  in  conformity  with  the  Masoretic  punctuation,  reads  "  Veayah ;" 
 or,  we  may,  with  Rashi,  Aben  Ezra,   Nachmanides,   Kimchi,  and  the  authorities 
 above  quoted  by  Dr.    Geddes,  consider  the  1  as  superfluous.      "  This    1  "  says 
 Rashi,  "  is  an  expletive  (m"'n''"1),  and  we  must  read  here  '  Ayah  and  Anah,'  as  in 
 many  other    places    where  a  similar    superfluous  1  occurs,    as   in    Dan.  viii.  13., 
 N3V1  trnpl  nn  Ps.  Ixxvl.  7.,  DIDI  n3"l1  DTIJ."     Mendelssohn,    Cahen,  and  also 
 the  Italian  version  oiDiodati,  and  the  old  Spanish- Jewish  translations,  all  render  as  we 
 have  done;  a  version  to  which  we  have  inclined,  not  only  on  account  of  the  prepon- 
 derance of  authority  in  its  favor,  but  also  because  we  find,  in  1st  Chron.  i.  40.,  the 
 sons  of  Tsibon  mentioned  as  "Ayah  {without  the  1)  and  Anah."     D"'0''n  flK   The 
 Yemim.     What  these  are  is  much  disputed.     The   Talmud,  Medrask,  Rashi,  and 
 many  of  the  ancient  commentators,  are  of  opinion  that  Anah  found  the  manner  to  pro- 
 duce mules,  by  the  copulation  of  asses  with  mares.     The  chief  objections  to  this 
 exposition  are,  that  mules  are  invariably  called  DniD  in  Scripture,  not  D''D'' ;  also 
 that  "  horses"  are  not  at  all  here  mentioned,  which  animal  there  is  every  reason 
 to  suppose  was  not  then  bred ;  at  least,  not  in  that  country.    (See  our  note  supra, 
 eh.  xxxii.  16.)   The  manner  in  which  some  commentators  have  attempted  to  evade  the 
 first  objection,  by  stating  that  mules  are  called  D''D"'  "  because  mankiiid  fears  them," 
 ninan  ^V  n'ptOlO  |n?0"'X,  does  not  in  the  slightest  degree  remove  it;  for  if  so,  these 
 animals  ought  every  where  to  be  so  called :  a  name  too,  which,  if  it  should  be  expres- 
 sive of  inspiring  dread,  would  have  teen  much  better  applied  to  lions,  tigers,  and  ser- 
 pents, whom  men  do  indeed  fear.     The  opinion  of  OnTcelos  followed  by  Nachmanides 
 and  others,  who  appear  to  understand  that  the  Fewm  were  a  tribe  residing  in  the  desert, 
 that,  by  their  gigantic  stature  or  more  than  ordinary  strength,  inspired  their  beholders 
 
231  GENESIS    XXXVI. 
 
 27.  The  children  of  Etser  are  these;  Bilhan,  Zaavan,  and 
 Akan. 
 
 28.  The  children  of  Dishan  are  these ;  Uts,  and  Aran. 
 
 29.  These  are  the  chieftains  of  the  Chorites;  chieftain  Lotan, 
 chieftain  Shobal,  chieftain  Tsib'on,  chieftain  Anah. 
 
 30.  Chieftain  Dishon,  chieftain  Etser,  chieftain  Dishan ;  these 
 are  the  chieftains  of  Chori,  according  to  their  chieftains  in  the 
 land  of  Sen-. 
 
 31.  And  these  are  the  kings  that  reigned  in  the  land  of  Edom, 
 before  any  king  reigned  over  the  children  of  Israel. 
 
 32.  Belang  the  son  of  Beor  reigned  in  Edom  :  and  the  name  of 
 his  city  toas  Dinhabah. 
 
 33.  Belang  died,  and  Yobab  the  son  of  Zerach  of  Botsrah 
 reigned  in  his  stead. 
 
 34.  Yobab  died,  and  Chusham  of  the  Temanito  country  reigned 
 in  his  stead. 
 
 35.  Chusham  died,  and  Hadad  the  son  of  Bedad  (who  smote 
 Midyan  in  the  field  of  Moab)  reigned  in  his  stead  :  and  the  name 
 of  his  city  was  Avith. 
 
 36.  Hadad  died,  and  Samlah  of  Masrekah  reigned  in  his  stead. 
 
 Moses  died.  Consequently,  as  there  was  then  a  king  reigning  in  Edom,  our  text 
 cannot  allude  to  Moses.  Scarcely  more  plausible  is  the  exposition  of  Michaelis, 
 although  it  has  been  adopted  even  by  many  among  the  rationalists.  He  says,  "  This 
 difficulty  disappears  if  we  call  to  mind  what  Moses  himself  a  little  before  relates, 
 (xxxv.  11.)  viz.  that  God  had  promised  Jacob  that  it  should  come  to  pass  that  from 
 him  kings  should  proceed.  He  means,  therefore,  by  these  words,  The  Edomites 
 had  already  eight  kings,  before  God  fulfilled  that  promise  given  to  Jacob,  in  his 
 posterity."  We  may  perhaps  venture  to  suggest  that  Moses  only  mentions  the  kings 
 who  reigned  in  Edom  before  his  leadership  or  government  of  Israel  commenced, 
 and  perhaps  him  who  ruled  during,  but  certainly  not  those  who  reigned  after  his 
 time.  This  supposition,  which  further  developed,  we  submit  note  (d)  at  the  end  of 
 the  section;  appears  to  us  less  objectionable  than  any  that  have  been  mentioned, 
 and  entirely  obviates  the  dangerous  necessity  of  supposing  it  to  be  an  addition  of  a 
 later  period,  as  we  regret  to  find  Dr.  Philipssohn  does.  (See  his  note  to  the  1st  verse 
 of  our  chapter.) 
 
 32.  Iiyi  p  y?3  Belang  son  of  Beor.  "  This  is  not  Balaam  (son  of  Beor)  men- 
 tioned Num.  xxii.  5.  &c.  for  Balaam  was  a  Syrian,  and  Belang  an  Edomitc.  Neither 
 is  Jobab  ben  Zerach  (mentioned  in  the  next  verse)  identical  with  Job,  as  Yifscliaki  the 
 Iriflcr  asserts."  {Aben  Ezra.)   ITJ?  DtJ*!  and  the  name  of  his  citij,  i.  e.,  of  his  birth 
 
t  ]\yi^l  ])M  iD^a  "iv^"'^?  ^^^.  ^^  ♦  TP^  W]  ]W^]  W^ 
 ]^)h  t)^^5<  'im  \|)^W  nW  29  J  I'l.s^^^  py  l^'l""',;??  ^^^  28 
 "iV«  &)iW  i^^i  ^ii'X  30  :  njj?  pj^W  pij^v  '^^^J^  ^^''^  'l^W 
 s  J  ^'5???'  p-^?  ^D'5^^^  't^'^D  'P^^^  ^^^  \T^.  ^^^^ 
 '^^h  i?^'^^^  ';?"?  tzl1'^^5  pX5  'i:?'??  T^?  t:3'i)i??n  r^^^{1^  3i 
 
 nnr  nx:*i  34    *  n^^^sx:  niT-p  nnv  v;^nn  -nS^n  y^s  n^n  33 
 
 AT  T  VT-  IT    :      T        •  -VV  1    V  JT  T        ;        "  )   J        ;      •  "      ^     -  AT  TS.T  " 
 
 T    :     -        I        ;  •-        AT     •.,  TVT-  1-  T      I"  -      I      ■.•j:-  ■■  \.T     •..  T    :    -         I  Jl    :  •- 
 
 J  n'-iy  ii^y  tzi2J^i  nikitt  mb^s  ]n£5-n5^  nssn  nn!i-p  nnn 
 
 r'^:        I  r  >••    :         t  j"  :      •     I  t    :  •  v  ■^v   -    -  -  :        |  v  j-  -; 
 
 rh^ii^  n^n  37    ♦  r\pimJ2  rhw  vrinri  *nSti**i  -inn  nm  36 
 
 AT    :   -  TVT-  )iT  •■:     -    •         VT    :   -  t    :    -         )j    :   •-         at":  t  vt- 
 
 31.  V'31  D''37Dn  n^NI  ^«f^  these  are  the  kings,  ^c.  This  difficult  text  has  been 
 variously  expounded.  According  to  Rashi  and  the  Medrash,  "  these  eight  kings  (de- 
 scended from  Esau,  and  reigning  previous  to  Saulj  the  first  Israelite  king,)  are  here 
 mentioned  to  inform  us,  that,  agreeable  to  the  prophecy  of  Isaac  (supra  xxvii.  49.) 
 Edom  became  subject  to  Jacob's  posterity,  when  the  latter  had  a  king;  and  that  the 
 Edomites  were  without  a  king,  and  subject  to  the  seed  of  Jacob  during  the  reign  of  eight 
 Israelite  kings,  viz..  Saul,  Ishboshet,  David,  Solomon,  Rehoboam,  Asa,  Jeoshaphat 
 and  Joram;  during  the  reign  of  the  last  they  revolted,  and  had  again  a  king  of  their 
 own."  (See  1st  Kings,  xxii.  48.,  and  2nd  Kings,  viii.  20, 22.)  It  is  scarcely  necessary  to 
 point  out  the  weakness  of  this  exposition,  which,  moreover,  leaves  the  chief  difficulty 
 untouched,  viz.,  how  Moses  could  have  written  this,  when,  as  yet,  there  was  no  king 
 in  Israel.  Aben  Ezra,  who  felt  this  difficulty,  says  :  "  Some  have  thought  that  Moses 
 wrote  this  list  by  prophetic  inspiration,  because  they  consider  that  the  words  '  before 
 any  king  reigned  in  Israel,'  must  refer  to  Saul."  After  ridiculing  an  opinion  of  Yits- 
 chaki,*  who  considers  "  the  whole  of  this  paragraph  an  interpolation  made  in  the  time 
 of  Jeoshaphat,"  and  declaring  that  the  work  of  the  said  Yitschaki  "  ought  tobe  burned;" 
 he  states  his  opinion  to  be  that  Moses  is  the  king  here  alluded  to,  as  being  thus  styled, 
 Deut.  xxxiii.  4,  5.  Rashbam,  and  other  commentators,  have  adopted  this  interpre- 
 tation, which,  though  plausible,  is  contradicted  by  the  Holy  Scriptures  in  direct 
 terms.  For  we  find.  Num.  xx.  14,  that  Moses  sent  ambassadors  to  a  king  of  Edom. 
 This,  it  must  be  observed,  took  place,  as  appears  from  the  context,  after  the  death 
 of  Miriam,  in  the  fortieth  year  after  the  exit  from  Egypt,  the  very  year  in  which 
 
 *  It  may  perhaps  be  necessary  to  state  that  this  Yitschaki  is  not  Rashi,  (also  thus 
 named)  whom  Aben  Ezra  always  quotes  with  respect ;  but  a  certain  R.  Yitschak  (or 
 Isaac)  ben  Yassus,  a  Spaniard,*  whom  he  mentions  in  his  preface,  and  in  many  parts  of 
 his  commentaries  with  much  contempt,  and  generally  designates  as  "  Yitschaki  the 
 trifler"  ?^n3tDn,  or  simply  as  "  thetrijler." 
 
 *  Or  R.  Yilschack  Hayisraeli,  according  to  Dr.  Carmoly.  See  his  article  ou  Fitschaki,  in 
 the-'  Ziun,'  [Hebr.  Monthly  Pub.]  for  the  year  5601,  (1840-1)  p.  46. 
 
232  GENESIS   XXXVI. 
 
 37.  Samlah  died,  and  Saul  of  Rechoboth  hy  the  river  reigned 
 in  his  stead. 
 
 38.  Saul  died,  and  Baal-Chanan  the  son  of  Achbor  reigned 
 in  his  stead. 
 
 39.  Baal-Chanan  the  son  of  Achbor  died,  and  Hadar  reigned 
 in  his  stead :  the  name  of  his  city  %vas  Pa-u ;  and  his  wife's 
 name  was  Mehetabcl,  daughter  of  Matred,  daughter  of  Me- 
 zahab. 
 
 40.  And  these  are  the  names  of  the  chieftains  that  came  of  Esav, 
 according  to  their  families,  after  their  places,  by  their  names ; 
 chieftain  Timnang,  chieftain  Alvah,  chieftain  Yetheth. 
 
 41.  Chieftain  Aholibamah,  chieftain  Elah,  chieftain  Pinon. 
 
 42.  Chieftain  Kenaz,  chieftain  Teman,  chieftain  Mibtsar. 
 
 43.  Chieftain  Magdiel,  chieftain  Iram :  these  are  the  chieftains 
 of  Edom,  according  to  their  habitations,  in  the  land  of  their 
 possession ;  this  same  Esav  is  the  father  of  the  Edomites. 
 
 Aphtarah. — Obadiah,  the  ■whole.     German  liturgy,  Hosea  xii.  13.  to  the  end. 
 
 SUPPLEMENTARY    NOTES. 
 
 Note  (a)  page  210  and  220.  Oxen  and  asses.  With  respect  to  the  last  mentioned 
 animal,  it  may  perhaps  be  necessary  to  state,  in  order  to  form  a  just  idea  of  this  part  of 
 Jacob's  wealthjthat  the  ass  is  a  very  different  animal  in  the  East  from  what  it  appears  in 
 northern  and  western  Europe,  where  scanty  and  coarse  food,  neglect  and  ill  treatment, 
 together  with  the  coldness  of  the  climate,  have  contributed  to  impress  upon  it  that 
 dejected  and  stolid  appearance  which  have  made  it  a  type  of  dulness  and  suffering. 
 In  the  East,  on  the  contrary,  the  same  care  we  lavish  on  horses  being  bestowed  on  the 
 ass,  its  form  and  powers  have  been  there  fully  developed.  "  The  Arabian  asses," 
 says  Chardin,  "  are  perhaps  the  handsomest  animals  in  the  world,  their  coat  is  smooth 
 and  clean,  they  carry  their  heads  elevated,  and  have  fine  and  well  formed  legs,  which 
 they  throw  out  gracefully  in  walking  and  galloping."  Their  fleetness  is  also  remarked 
 by  Niebuhr  and  Sonnini.  The  Eastern  ass  is  thus  a  fit  type  of  beauty  and  strength, 
 and  this  knowledge  will  enable  us  to  understand  the  force  and  propriety  of  the 
 simile  used;  (infra  ch.  xlix.  14.)  and  in  other  parts  of  Scripture.  Asses  were 
 anciently  and  are  yet  used  in  the  East  for  most  purposes  for  which  the  horse  is 
 employed  among  us.  For  the  saddle,  to  carry  burdens,  to  plough,  and  for  other 
 agricultural  purposes.  (See  Deut.  xxii.  10.,  Judges  x.  4.,  xii.  14.,  Isaiah  xxx.  6.  24. 
 et  al.)  Among  some  ancient  nations  they  were  even  used  for  war.  (Strabo. 
 B.  XV.  726.  Herod,  iv.  12  9.)  And  as  they  are  more  docile,  less  delicate  in 
 their  constitution  and  food  than  the  horse,  and  by  the  pccjiliar  construction  of  their 
 
ihf2')  h^m  nf2')  38    t  •nnsn  mnnnxs  h)^^  vrinri  ihm 
 
 DnbpD^  Drinsti^;!:^  'ib^j;  -s^W  rrm  nWi  40  ti^do  j  int  ^9 
 ngn-Sri^  cj^Ws  41  :  nn^^  ^h^  T\hv.  ^^W  j^^:3^ri  ^r^^  cnb^s 
 :  ^^5^?  Pi^":^  19'^  ^^^  W.  ^^^  ^^    *  t^'^  ^^^^  ^^"^'"^  ^^^^ 
 
 J  D^^{  ^9^{  ig^j;  t^in  DnTnx 
 
 place.  According  to  Jonathan,  that  of  the  capital  of  his  kingdom.  The  first  opinion 
 appears  better  founded.  See  further  our  geographical  notes  at  the  end  of  this 
 Section, 
 
 37.  "inan  ninim  Rechohoth  hy  the  river,  viz.,  the  Euphrates,  and  thus  both 
 Onkelos  and  Jonathan  render  mS  hv^  nnimO  (See  supra  note  to  v.  21  of  chap, 
 xxxi.)  It  was  necessary  to  add  "by"  or  near  the  river,  to  distinguish  this  place 
 from  another  of  the  same  name,  mentioned  supra  x.  II.     See  our  note  p.  58. 
 
 39.  TinO  nn  ^S3DnD  Mehetabel  daughter  of  Hatred,  «fC.  See  our  note  supra 
 tover.  2.  IHT  '''O  Me-Zahab,\h.  goMenw&ieTs.  Many  conjectures  have  been  founded 
 by  Abarbanel  and  others  on  the  etymology  of  this  name,  which  it  would  be  useless 
 to  repeat.  If  our  surmise,  stated  at  the  end  of  our  note  to  v.  31.  is  correct,  Hadar 
 was  not  the  last  Edomite  king,  but  either  the  last  king  before  Moses,  or  was  his  con- 
 temporary. We  may  finally  remark,  that  it  appears  from  this  narrative  that  the 
 Edomite  monarchy  was  an  elective  one.  For  we  meet  here  with  no  instance  where 
 a  king  is  mentioned  who  was  the  sou  of  his  predecessor.  The  predatory  and  warlike 
 habits  of  the  Edomites  renders  it  highly  probable  that  the  most  powerful  or  most 
 distinguished  warrior  was  raised  by  them  to  royal  dignity.  Hence,  as  personal 
 qualifications  were  alone  regarded,  we  find  that  foreigners  were  often  elected. 
 For  according  to  Abarbanel,  "  The  king  to  whose  name  the  words  '  and  the 
 name  of  his  city,'  is  subjoined,  was  an  Edomite,  and  the  others,  without  that  addition, 
 were  strangers  from  different  countries." 
 
 40.  131  niDCJ'  n^KI  And  these  are  the  names,  S^c.  These  chieftains  did  not 
 govern  the  whole  Edomite  nation,  as  the  kings  did,  but  were  chiefs  in  their  respec- 
 tive families,  in  their  places,  i.  e.  the  districts  they  governed,  and  to  which  they 
 gave  their  names. 
 
 END  OF  SECTION 
 
 rhii^') 
 
234  SUPPLEMENTARY    NOTES. 
 
 this,  that  while  the  principle  of  "price"  is  retained,  it  is  customary  for  the  father  to 
 return  part  of  what  he  receives,  to  form  a  dowry  for  the  daughter."     Kitto. 
 
 Note  (rf)  page  231.  "1D1  D''D'?Dn  H^XI  These  are  the  kings,  4fC.  As  already 
 observed  in  our  note  to  ver.  1.  ch.  xxxvi.  and  in  other  places,  the  sacred  historian, 
 at  every  new  epocha  in  his  history,  takes  care,  before  he  proceeds  to  the  special 
 relation  of  any  fresh  characters  and  leading  events,  to  give  a  short  sketch  of  the 
 fortunes  and  descendants  of  those  personages,  who,  up  to  that  particular  period  have 
 entered  into  his  narrative  ;  but  on  whom,  thenceforth,  he  docs  not  find  it  necessary 
 to  bestow  any  further  notice.  Thus,  previous  to  opening  the  history  of  Abraham, 
 he  gives  us  a  general  oulliuc  of  the  descendants  of  Noah  and  his  sons.  (Supra  ix. 
 16.  ct  seq.)  Before  he  enters  on  the  life  of  Isaac,  he  gives  a  succinct  sketch  of  the 
 descendants  of  Ishmacl.  (Supra  xxv.  12.)  And  now  that  he  is  about  to  devote  his 
 narrative  exclusively  to  the  house  of  Israel,  he  concludes  that  of  Esau  and  his  pos- 
 terity with  the  genealogical  table  of  our  text.  But  there  is  one  circumstance  con- 
 nected with  the  subsequent  history  of  these  Edomites,  which  Moses  deems  it  neces- 
 sary here  to  notice,  inasmuch  as  it  bears  testimony  to  the  faithfulness  with  which 
 every  divine  promise  is  fulfilled  :  It  was  predicted  to  Sarah  that,  kings  of  people 
 shall  he  of  her.  (Supra  xvii.  16.)  Sarah  had  but  one  son,  Isaac  ;  who  by  means  of 
 his  two  sons,  Esau  and  Jacob,  became  the  progenitor  of  two  nations  only,  the  Edo- 
 mites and  the  Israelites.  Now  it  is  certain  that  at  the  time  Moses  wrote,  the  Israel- 
 ites had  no  king ;  that  the  form  of  government  established  by  the  law  of  God  was  a 
 Theocracy;  the  election  of  a  king  being  merely  mentioned  as  a  remote  probability, 
 of  doubtful  good.  A  promise  of  the  same  nature  had  indeed  been  also  made  to 
 Jacob,  (supra  XXXV.  II.)  but  there  was  no  indication  of  its  speedy  accomplishment. 
 Moses  therefore,  to  appease  a  people  so  mistrustful  and  discontented  as  that  which 
 he  brought  up  from  Egypt,  points  out  to  them  the  fulfilment  of  that  prognostication 
 to  the  other  branch  of  Sarah's  descendants,  the  Edomites,  to  whom  the  promise 
 made  to  her  equally  applied.  He  therefore  relates  the  fact,  and  contrasts  the 
 words,  DnX  '|'*"IS3  I^VlO  ■lt^'X  who  reigned  in  the  land  of  Edam,  with  '•JQ? 
 Vx"lti'^  '•337  "]7iJD  "|?D  before  any  king  reigned  over  the  children  of  Israel,  to  show 
 them,  not  only  that  the  divine  promise  to  Sarah  had  been  fulfilled  in  the  Edomites, 
 but  also  the  reason  why  it  had  been  so  much  sooner  fulfilled  to  them ;  namely, 
 from  their  being  in  possession  of  a  land  and  settled  habitation,  while  the  Israelites 
 were  yet  in  a  state  of  migration,  and  therefore  not  possessed  of  that  stability  which 
 forms  the  basis  of  royalty. 
 
 From  what  has  been  now  stated,  it  is  evident,  that  the  words  T'SIt^''  ''32?  "|?D 
 king  over  the  children  of  Israel,  do  not  apply  either  to  Moses  himself  or  to  Saul, 
 since  the  fact  of  there  being,  as  yet,  no  king  in  Israel,  is  the  only  reason  Avhy  Moses 
 enumerates  the  kings  of  Edom.  Nor  docs  it  follow,  because  Moses  uses  the  pre- 
 terite 1D?0  "W^  who  have  reigned,  that,  therefore,  at  the  time  this  enumeration 
 was  written,  there  was  no  more  any  king  in  Edom,  as  some  have  attempted  to  infer. 
 On  the  contrary,  it  was  Moses's  object  to  show  that  many  kings  had  reigned  in  Edom 
 previous  to  his  time ;  lie  therefore  begins  his  list,  probably  with  the  first  monarch, 
 and  continues  it  to  the  one  who  was  reigning  at  the  time  he  wrote.  For  though  he 
 says  of  each  of  these  kings  ntD''1  he  died,  he  makes  use  of  no  such  word  when 
 speaking  of  the  last,  Hadar ;  which  proves  that  this  sovereign  was  then  yet  living. 
 VOL.    I.  3    II 
 
SUPPLEMENTARY    NOTES.  233 
 
 hoof  are  far  more  safe  and  useful  in  mountainous  countries,  such  as  Palestine ; 
 it  is  no  wonder  that  they  are  esteemed  more  valuable  than  the  last  mentioned 
 animal. 
 
 Note  (6)  page  216.  H^^H  T*J  The  most  probable  derivation  of  this  singular 
 term,  which  has  been  so  variously  explained,  seems  to  be  from  HK'J  to  relax  or 
 slip;  (Jer.  xxiii.  39.,  li.  30.,  Ps.  Ixxxviii.  13.)  So  the  Talmud,  Rashi,  and  most 
 of  the  ancient  commentators  have  understood  it,  as  also  the  Septuagint.  Kimchi 
 and  others,  however,  explain  it  differently.  Some  of  the  moderns  have  endeavoured 
 to  elucidate  this  term  from  the  Arabic,  in  which  language  NB'i  signifies  a  nerve. 
 But  as  TiJ  to  which  it  is  affixed  in  a  genitive  constructive  form,  has  the  same 
 meaning,  it  cannot  possibly  be  so  understood  here.  Dr.  Fiirst  properly  observes  of 
 this  word,  in  his  Concordance,  that  '  its  true  derivation  is  yet  a  secret.'  Tiy  n?3Kn"l 
 T1D  As  to  the  nerve  itself,  like  Gesenius,  and  most  of  the  moderns,  he  states  it  to 
 be  the  ischiatic  nerve,  which  proceeds  downwards  by  the  hip  to  the  ancle.  This  is 
 also  corroborated  by  tradition ;  for  the  writer  of  this  note,  assisted  by  a  medical 
 gentleman,  have  by  actual  observation  ascertained  that  the  nerve  which — as  the 
 prohibited  nJi'JH  TiJ— is  extracted  from  the  legs  of  animals  used  as  food  by  the 
 Jews,  is  the  ischiatic  nerve  above  mentioned.  It  is,  therefore,  surprising  to  find 
 Dr.  Clarke  stating,  that  neither  Christians  nor  Jews  know  what  nerve  tliis  is. 
 Kitto,  likewise,  although  so  erudite  and  correct  on  other  occasions,  must  have 
 been  misinformed  on  the  present  one,  in  adding  to  the  above  erroneous  statement, 
 that  as  "  the  Jews  do  not  know  what  sinew  this  was,  nor  even  which  thigh  it  was 
 in;  the  effect  of  this  uncertainty  is,  that  they  judge  it  necessary  to  abstain  from 
 both  the  hind  limbs,  lest  they  should  inadvertently  eat  the  interdicted  sinew." 
 (Notes  to  Pict.  Bible,  also  in  his  admirable  work,  Palestine,  &c.,  vol.  i.  p.  99-100.) 
 The  fact  is,  that  the  hind  limbs  or  quarters  are  used  by  them  whenever,  as  in  Eng- 
 land and  in  other  countries,  properly  qualified  persons  are  appointed  to  remove  this 
 nerve,  and  the  other  prohibited  parts.  It  would  be  strange  indeed,  that — leaving  aside 
 the  constant  observance  of  this  commandment  by  Israelites,  during  so  many  ages, 
 and  only  considering  that  a  whole  chapter  in  the  Talmud  (the  viith  of  Tr.  Cholin) 
 is  dedicated  to  this  subject,  and  as  much  written  thereon  by  Maimonides,  Caro,  and 
 other  casuists  (D''pD13)  as  would  form  a  good  sized  volume, — the  Jews  should, 
 after  all,  not  know  what  sinew  is  here  meant. 
 
 Note  (c)  page  221.  "  The  principle  of  paying  the  father  for  his  daughter  is  dis- 
 tinctly recognised  throughout  Asia.  We  shall  confine  our  instances  to  the  Bedouins. 
 Usages  difier  considerably  in  this  and  other  points,  among  the  Arabian  tribes,  and 
 travellers  have  too  hastily  concluded  that  the  customs  of  one  tribe  represented  those 
 of  the  entire  nation.  The  principle  of  payment  is  indeed  known  to  all  the  tribes, 
 but  its  operation  varies  considerably.  Among  some  very  important  tribes,  it  is  con- 
 sidered disgraceful  for  the  father  to  demand  "the  daughter's  price"  {hakk  elbint), 
 nor  is  it  thought  creditable  to  receive  even  voluntary  presents ;  among  other  tribes 
 the  price  is  received  by  the  parent,  but  is  made  over  to  the  daughter,  constituting 
 her  dower.  Among  other  tribes,  however,  the  price  is  rigidly  exacted.  The  price 
 is  generally  paid  in  cattle,  and  is  sometimes  so  considerable  as  to  render  it  an  ad- 
 vantageous circumstance  when  there  are  are  many  daughters  in  a  family.  *  *  * 
 The  next  stage  is  found  ^o  prevail  among  semi-civilised  people;  and  it  consists  in 
 
236  GEOGRAPHICAL    NOTES. 
 
 Nachmanides  contra  Rashi  and  S.  Dubno's  observations,  ad  lit.)  Neither  is  there 
 much  foundation  for  supposing  this  place  identical  with  Bostra  (often  mentioned  by 
 Ammianus  Marcellinus,  and  other  Historians),  which  town  was  situated  to  the  north- 
 east of  Palestine,  beyond  the  limits  of  Idumae.  Von  Raumer  and  Burckhardt  sup- 
 pose that  a  village  named  Besseira,  near  which  considerable  ruins  are  found,  is  built 
 on  the  site  of  ancient  Botsra. 
 
 34.  ^JD^nn  |*"IS  The  country  of  Teman,  a  district  and  town  on  the  east  of 
 Idumae,  mentioned  Jer.  xlix.  7,  20.,  Ezekiel  xxv.  13.,  Amos  i.  12.,  Obadiah  9., 
 Hab.  iii.  3.  The  town  yet  bore  the  same  name  in  the  time  of  Jerom  and  Eusebius. 
 The  former  describes  it  distant  from  Petra  (Seir)  five  miles ;  but  Eusebius  computes 
 the  distance  at  15  miles.  The  people  of  the  district  of  Teman  were,  in  common 
 with  the  rest  of  the  Edomites,  celebrated  for  their  wisdom  (Obad.  8.),  especially  in 
 Ethics.  Hence,  the  principal  interlocutor  in  the  book  of  Job  is  Eliphaz  a  Teman- 
 ite.  A  place  to  the  west  of  the  Wadi  Musa,  called  Maan,  situated  in  a  fertile  district 
 well  supplied  with  springs,  is  supposed  by  Burckhardt  and  Grimm  to  be  identical 
 with  ancient  Teman. 
 
 Ch.  XXXV.  19.  Dn?  JT"!  Bethlechem,  called  also  '  Bethlechem  of  Judah,' 
 min''  DPI?  7\'^1  to  distinguish  it  from  another  town  of  the  same  name,  belonging  to 
 the  tribe  of  Zebulun  ;  (Josh.  xix.  15.)  is  situated  on  rising  ground  in  a  fertile  dis- 
 trict, about  six  miles  south  east  of  Jerusalem.  Its  name,  signifying  '  House  of 
 Bread,'  was  no  doubt  given  to  it  on  account  of  the  fertility  of  the  sm-rounding 
 country.  Nevertheless,  it  appears  to  have  always  been  an  inconsiderable  place, 
 (comp.  Micha  v.  2.)  which  caused  it  to  be  omitted  in  the  enumeration  of  the  towns 
 of  Judah,  in  Joshua  (ch.  xv.)  and  Nehemiah  (ch.  xi.)  At  present  it  is  a  rather 
 large  village,  chiefly  inhabited  by  Catholics  and  Armenians.  We  are  not  aware 
 that  any  Jews  now  reside  there.  The  surrounding  district  seems  to  have  retained 
 the  name  of  Ephrath.  (Comp.  Ruth  i.  2.,  1st  Sam.  xvii.  12.,  and  Micah  v.  2.) 
 Several  places  celebrated  in  scripture  are  shown  near  Bethlechem.  That  which 
 now  claims  our  notice,  is  mentioned  in  ver.  20.  as 
 
 11.  ?n"l  n"l13p  nnXD  The  Monument  of  Rachel's  Grave,  or  Tomb  of  Rachel. 
 The  monumental  stone  which  Jacob  erected  to  perpetuate  the  memory  of  his 
 beloved  wife,  was  no  doubt  revered,  and  owed  its  preservation  in  following  ages 
 to  the  respect  in  which  Jacob's  name  was  held.  Hence  wc  find  it  mentioned 
 as  a  well  known  place,  as  early  as  the  youthful  days  of  Saul.  (See  1st  Sam.  x.  2.) 
 Allusion  is  made  to  it  subsequently,  in  other  parts  of  scripture,  and  by  Josophus. 
 It  is  also  mentioned  in  the  Itin.  HierosoL,  written  in  333,  and  by  Jerom  in  the 
 same  century.  In  the  seventh  century,  only  a  heap  of  stones  marked  this  venerated 
 spot.  But  Benjamin  of  Tudela,  who  visited  it  in  11  GO  or  61,  gives  the  following 
 description :  "  Two  parasangs  from  Jerushalaim,  is  Beth  Lechem  of  Jehuda,  called 
 Beth  Lechem;  within  half  a  mile  of  it,  where  several  roads  meet,  stands  the 
 monument  which  points  out  the  grave  of  Rachel.  This  monument  has  been  con- 
 structed of  eleven  stones,  equal  to  the  number  of  the  children  of  Jacob.*     It  is 
 
 *  The  Shereef  Edrisi,  (who  wrote  his  Geography  in  1153  or  51,)  says  it  was 
 composed  of  twelve  stones.  R.  Petachia,  however,  mentions  it  as  consisting  of 
 "  eleven  stones,  and  a  large  one  at  top,  on  which  Jacob's  name  is  engraved." — 
 Itinerary  of  R.  Petachia,  in  WagenseiVs  Exercitationes,  p.  196. 
 
GEOGRAPHICAL   NOTES.  235 
 
 The  full  particulars  which  Moses  is  able  to  give  respecting  Hadar's  queen,  and  her 
 lineage,  justify  the  inference  that  he  was  speaking  of  a  contemporary,  of  whom 
 such  minute  circumstances  are  more  likely  to  be  known  than  of  one  long  deceased. 
 While  the  preter  "[^0^1  he  reigned,  can  at  most  show  that  this  Hadar  had  began  to 
 reign  before  Moses  wrote;  not  that  he  had  then  already  ceased  to  reign. 
 
 GEOGRAPHICAL  NOTES. 
 
 Ch.  XXXII.  23.  p2i  Yahholc.  This  small  river  rises  in  the  mountains  on  the 
 south-east  of  Gilead,  and,  after  a  short  course,  enters  the  Jordan  about  forty  miles 
 south  of  the  lake  of  Tiberias,  nearly  opposite  to  the  town  of  Shechem.  It  is  now 
 called  Nahr  el  Zerka,  or  the  blue  river.  Anciently,  it  formed  the  northern  boundary 
 of  the  Ammonites,  which  divided  them  from  the  Moabites ;  subsequently,  it 
 divided  the  territory  of  the  Reubenites  and  Gaddites  from  that  of  the  half  tribe  of 
 Manasseh,  and  at  present  it  forms  the  boundary  line  between  the  districts  Moerad 
 and  El  Belka.  This  river  flows  in  a  hollow,  with  a  deep  and  rapid  stream  over  a 
 rocky  bed;  consequently,  its  waters  are  limpid  and  sweet.  The  banks  are  thickly 
 set  with  tall  reeds,  oleanders,  and  other  plants.  Further  mention  of  this  river  occurs 
 Num.  xxi.  24.,  Deut.  ii.  37.,  iii.  16.,  Josh.  xii.  2.,  Judges  xi.  13.  See  also  the  Travels 
 of  Burckhardt,Cp.  347.)  Buckingham,  (p.  324-25.)  and  of  Seetzen  (xviii.  351,353.)  It 
 is  doubtful,  however,  whether  the  present  Zerka,  or  the  IJahr  Amman,  a  larger  river, 
 Avhich  runs  nearly  parallel  to  it,  is  the  Yabhok  of  Scripture.  See  on  this  subject, 
 Winer's  Real  Worterhuch,  p.  614,  note. 
 
 31.  ^S^JS  Peniel.  On  the  northern*  bank  of  the  Yabbok,  near  the  town  of 
 Succoth,  was  built  by  the  tribe  of  Gad,  to  whom  it  appears  to  have  belonged,  although 
 it.  is  not  mentioned  among  the  towns  of  this  tribe.  It  is  again  mentioned  in  Scrip- 
 ture, Judges  viii.  8,  9,  17.,  and  1st  Kings,  xii.  25. 
 
 Ch.  XXXIII.  18.  n"l3D  Succoth,  was  situated  on  the  eastern  bank  of  the  Jor- 
 dan, in  a  valley.  It  also  belonged  to  the  tribe  of  Gad.  All  we  know  about  it,  is 
 contained  in  Josh.  xiii.  27.,  Judges  viii.  7,  16.,  1st  Kings,  vii.  46.,  and  Ps.  Ix.  6. 
 The  Jerusalem  Talmud,  Tr.  Shehiith,  ch.  i.,  renders  Succoth,  we  know  not  why, 
 by  n^yin   Tarelah.     It  is  said  to  have  yet  existed  in  the  time  of  Jerom. 
 
 Ch.  XXXIV.  32.  ninn  Dinhaba.  Little  is  known  of  this  and  the  other 
 places  mentioned  in  the  six  following  verses,  except  that  mVl  Botsra  was  a  prin- 
 cipal city  of  the  Edomites,  often  mentioned  in  Scripture,  (Isaiah  xxxiv.  6.,  Ixiii. 
 1,  2,  3.,  Jer.  xlix.  13-22.,  Amos  i.  12.,  and  was  with  other  places  in  Edom,  celebrated 
 for  the  superiority  of  their  cattle  and  wine.*  *  (Obad.  5.,  Micah  ii.  12.)  The  Botsra, 
 mentioned  Jer.  xlviii.  24,  among  the  towns  of  Moab,  is  distinct  from  the  present.  (See 
 
 *  Bachiene,  Beschr.  von  Paldstina,  ii.  364.  Others  place  it  on  the  south  bank  of 
 the  Yabbok,  opposite  to  Machanaim,  but  the  text,  which  states  that  Jacob,  who 
 came  from  the  north,  '  remained  alone'  (ver.  25.),  evidently  proves  that  Peniel 
 must  have  been  situated  on  the  north  bank. 
 
 **  That  Edom  was  anciently  famous  for  wine,  seems  indicated  not  only  by  the 
 quoted  texts,  but  also  by  the  names  of  some  of  the  towns,  mV2  Botsra,  from  "IV2 
 vintage,  T\p'W'a  from  p'lK'  a  kind  of  excellent  vine,  &c. 
 
238  PRECEPT, 
 
 myself.  My  feelings  of  gratitude  were  not  a  little  increased  by  a  knowledge  of  tlie 
 circumstance,  that  only  six  European  females  are  said  to  have  visited  Palestine,  in 
 the  course  of  a  century." 
 
 PRECEPT  CONTAINED  IN  THIS  SECTION. 
 
 Ch.  XXXII.  33.  V'31  nt^Jn  n^J  nX  ^NIE^^  >:2  l'?3S'  i6  ]3  bv  Therefore, 
 the  children  of  Israel  eat  not  the  nerve  Nasiib,  §c.  This  text  appears  to  he  the 
 narrative  of  an  event,  rather  than  a  prohibitory  command,  although  1?3X^  ^  may 
 be  rendered  in  the  imperative  mood,  they  shall  not  eat.  But,  according  to  tradition, 
 it  is  a  precept  promulgated  on  Mount  Sinai,  and  inserted  where  the  event  which 
 occasioned  its  institution,  is  related. 
 
 This  precept  is  obligatory  on  both  sexes,  at  all  times,  and  in  all  places.  The 
 prohibition  of  eating  this  nerve,  applies  to  that  of  quadrupeds  only  ;  and  not  to  that 
 of  fowl.     This  nerve  must  be  removed  from  both  sides  of  the  animal. 
 
 The  Rabbinical  amplifications  of  this  commandment,  and  regulations  concerning 
 it,  are  contained  in  the  Talmud,  ch.  vii.  of  Treatise  Cholin.  Maimonides,  Yad 
 Hachazaka,  vol.  ii.  Tr.  on  prohibited  food^  ch.  viii.  and  Shulchan  Aruch,  vol.  ii. 
 ch.  65. 
 
 The  reason  for  the  institution  of  this  commandment  is  but  indistinctly  indicated 
 in  the  text ;  for  it  does  not  appear  why  the  Israelite  descendants  of  Jacob  should 
 be  prohibited  to  eat  this  nerve  of  an  animal,  because  their  progenitor  was  "  struck 
 on  his  thigh  on  that  nerve  ?"  The  motive  for  this  command  appears,  therefore,  to 
 have  been  in  order  to  implant  in  our  mind  a  constant  remembrance  of  the  divine 
 mercy  and  providence  of  God  to  Israel,  here  foreshadowed  by  the  conflict  of  our 
 ancestor  Jacob,  (thence  called  Israel)  with  "  a  super-human  power,"  who  could  only 
 inflict  a  temporary  injury,  but  over  whom,  by  the  Divine  aid  vouchsafed  to  him  on 
 account  of  his  virtue  and  faith,  he  finally  triumphed.  The  prohibition  of  eating 
 this  nerve  was,  therefore,  admirably  calculated  to  keep  alive  in  our  minds  the 
 constant  remembrance  of  this  divine  assistance,  and  its  cause.  And  while  it  tends 
 to  console  Israel  in  all  their  vicissitudes  and  sufferings,  by  the  assurance  that  a 
 divine  Providence  watches  over  them,  who  will  not  abandon  them  to  utter  destruc- 
 tion, but  will  interpose  His  omnipotence  to  "  redeem  and  save  Jacob  from  a  power 
 stronger  than  he ;"  (Jcr.  xxxi.  11.)  it  will  also  operate  as  a  powerful  stimulus,  to 
 render  themselves,  like  Jacob,  worthy  of  that  mercy  and  protection,  by  a  faithful 
 observance  of  the  divine  behests. 
 
GEOGRAPHICAL    NOTES.  237 
 
 covered  by  a  cupola,  which  rests  upon  four  pillars,  and  every  Jew  who  passes  there 
 inscribes  his  name  on  the  stones  of  the  monument."  Petachia,  a  contemporary  of 
 Benjamin,  also  describes  it  nearly  in  the  same  manner;  and  Nachmanides  mentions 
 in  his  commentary  to  our  text,  having  visited  it  on  his  arrival  in  the  Holy  Land, 
 which  we  know  took  place  about  1267.  The  following  extract  from  Rosenmiiller 
 (Biblische  Geog.  vol.  ii.  part  ii.  p.  287.)  describes  its  appearance  about  three  cen- 
 turies after.  It  was  then  '  situated  in  a  stony  field,  and  had  the  appearance  of  a 
 small  chapel  {capelle),  supported  by  four  pillars  which  formed  open  arches,  enclos- 
 ing a  kind  of  stone  chest  or  coffin,  about  five  (German)  ells  high.  The  whole  had 
 been  enclosed  by  a  wall,  which  was  then  ruinous.  The  building  was  repaired,  or 
 more  probable  constructed,  nearly  as  it  appears  now,  by  Mahomet  iv.  in  1679." 
 It  is  a  small  square  building,  resembling  in  its  exterior  the  tombs  of  Sheiks  and 
 Mahomedan  saints,  often  met  with  in  other  parts  of  Palestine,  Arabia  and  Egypt. 
 '  We  entered  it,'  says  Buckingham,  (Travels  in  Palestine,  p.  217.)  '  by  an  aperture, 
 through  which  it  was  difficult  to  crawl,  as  it  has  no  doorway;*  and  found,  on  the 
 inside,  a  square  mass  of  masonry  in  the  centre,  built  up  from  the  floor  nearly  to  the 
 roof,  and  of  such  a  size,  as  to  leave  barely  a  narrow  passage  for  walking  round  it. 
 It  is  plastered  with  white  stucco  on  the  outer  surface ;  and  is  sufficiently  large  and 
 high  to  enclose  within  it  any  ancient  pillar  that  might  have  been  found  on  the  grave 
 of  Rachel.  This  central  mass  is  certainly  different  from  anything  that  I  have  ever 
 observed  in  Arabian  tombs ;  and  it  struck  me  on  the  spot,  as  by  no  means  im- 
 probable, that  its  intention  might  have  originally  been  to  enclose  either  a  pillar,  or 
 fragment  of  one,  which  tradition  had  pointed  out  as  the  pillar  of  Rachel's  grave; 
 and  that  as  the  place  is  held  in  equal  veneration  by  Jews,  by  Christians,  and  by 
 Mahomedans,  the  last,  as  lords  of  the  country,  might  have  subsequently  built  the 
 present  structure  over  it  in  their  own  style,  and  plastered  the  high  square  pillar 
 within.  Around  the  interior  face  of  the  walls  is  an  arched  recess  on  each  side,  and 
 over  every  part  of  the  stucco  are  written  and  engraved  a  profusion  of  names,  in 
 Hebrew,  Arabic,  and  Roman  characters.'  Having  above,  given  an  account  of  early 
 Jewish  travellers  to  this  spot,  we  conclude  our  note  with  the  interesting  description 
 thereof,  by  an  English  Jewish  lady,  who  visited  it  in  1827.  "  After  an  hour's  ride, 
 (from  Jerusalem)  we  came  to  Rachel's  tomb,  which  stands  in  the  valley  on  the 
 right,  near  to  which  is  a  well,  at  present  without  water.**  We  dismounted  to  see 
 this  most  interesting  monument  of  sacred  history.  It  is  formed  of  four  square  walls 
 with  Gothic  arches  bricked  up,  and  is  covered  by  a  dome  roof.  On  entering,  I  was 
 deeply  impressed  with  a  feeling  of  awe  and  respect,  standing  as  I  did  in  the 
 sepulchre  of  a  mother  in  Israel.  The  walls  of  the  interior  are  covered  with  names 
 and  phrases,  chiefly  in  H(!brew  and  other  eastern  characters  ;  but  some  few  English 
 are  to  be  found  among  them,  and  to  these  I  added  the  names  of  M*********  and 
 
 *  At  present  entrance  is  easily  obtained  through  a  wide  door-way,  as  appears 
 from  Dr.  Loewe's  account  and  drawing,  in  the  Zeitung  des  Judenthiims,  for 
 1839,  p.  272.) 
 
 **  This  well  is  probably  the  same  from  which  a  Mahomedan  santon,  who  had  the 
 custody  of  the  monument,  used  to  offer  water  to  travellers,  as  mentioned  by  Roseu- 
 miiller,  ad  loc.  cit. 
 
239  GENESIS    XXXVII. 
 
 Ch.  XXX  VII.     1 .  But  Yaacob  dwelt  in  the  land  of  his  father's 
 
 sojournings,  in  the  land  of  Canaan. 
 
 2.  These  are  the  descendants  of  Yaacob  ;  Yoseph  heing  seven- 
 teen years  old,  was  feeding  the  flock  with  his  brethren,  and  was  as 
 a  lad  with  the  sons  of  Bilhah,  and  with  the  sons  of  Zilpah,  his  father's 
 wives  :  and  Yoseph  brought  their  evil  report  unto  his  father. 
 
 3.  Now  Yisrael    loved  Yoseph   more  than  all   his   children, 
 
 following  verses  :  viz.  That  he  was  then  very  young  and  thoughtless.     The  sons  of 
 Bilhah  and  Zilpah  were  probably  looked  upon  as  inferior  by  their  elder  brethren,  the 
 sons  of  Leah  the  principal  wife  ;    but  Joseph,  though  a  son  of  the  favorite  Rachel, 
 and  beloved  by  his  father,  did  not  despise  them  on  that  account,  but  was  most  often 
 in  their  company,  they  being  of  nearly  the  same  age  as  himself.     If,  as  Nachmanides 
 and   others  suppose,    Jacob  recommended   Joseph    to    their   care,   because   they 
 were  less  likely  to  be  arrogant  and  harsh  to  him,  than  the  sons  of  Leah,  his  expec- 
 tation was  by  no  means  confirmed  by  the  event.     For  Reuben  and  Judah,  sons  of 
 Leah,  were  the  only  ones  who  showed  the  least  signs  of  affection  or  compassion. 
 (Infra  vv.  21.  22.  26.,  compare  also  xlii.  22.)     The  others  did  not  relent  till  long 
 afterwards,  (»2/ra  xlii.  21.,  1.  17.)  nj^"!  DDIT  their  evil  report.   The  Medrask  states 
 that  Joseph  reported  of  them,  that  they  were  unchaste,  and  ate  the  flesh  of  living 
 animals.    (Tin  |D  "13X)    Grotiiis  attributes  still  graver  crimes  to  them  ;  but  all  this 
 rests  on  mere  conjecture.     Rashi  properly  observes,  that  the  literal  sense  imports  no 
 more  than  that  he  told  his  father  all  the  evil  he  knew  of  his  brothers.    The  Septuagint 
 render.  He  strove  to  cast  an  evil  blame  on  them,  §c.,  thus  imputing  to  him  a  malicious 
 intention,  but  the  original  does  not  bear  out  this  interpretation,  for  H^T  derived  from 
 32T  simply  signifies,  to  whisper  or  mutter  something  with  a  low  voice,  as  in  Cant.  vii.  9. 
 CjiJtJ'^  'nSti^  3Dn.    The  term  n3T  is  indeed  often  used  in  an  evil  sense,  for  inw?J«- 
 ing  falsehoods  and  raising  evil  reports,  with  intention  to  injure,  as  in  Num.  xiii.  22. 
 andProv.x.  18.;  but  in  the  instances  mentioned,  the  words  1J<''VT'1  and  N"'V1D  (from 
 N^'D  to  find  out,  or  invent,')  are  prefixed.  Whereas  in  the  present  instance  Nl''1  he 
 brought,  indicates  that  he  reported  what  he  heard  strangers  say  in  disparagement  of 
 his  brothers,  to  their  father  only ;  in  order  that,  as  it  was  not  in  his  power  to  make 
 them  reform,  their  father — who  staying  at  home,  must  otherwise  have  remained  igno- 
 rant of  the  disgrace  the  bad  conduct  of  his  sons  was  bringing  on  the  family — might 
 by  using  his  .authority  and  advice,  induce  them  to  amend.     So  that  Joseph's  inten- 
 tion, far  from  being  malicious,  was  even  laudable,  had  he  but  tempered  it  with  dis- 
 cretion.   We  may  finally  remark,  that  his  bringing  evil  reports  was  not  limited  to  the 
 conduct  of  the  sons  of  Bilhah  and  Zilpah,  but  to  that  of  all  his  brothers,  as  appears 
 from  the  hatred  they  all  bore  him,  and  their  general  agreement  to  sell  him. 
 
 3.  7{<Tii'''1  Now  Yisrael,  Septuagint  read  Jacob.  D^Jpt  p  the  son  of  his  old  age. 
 Rasht,  Aben  Ezra,  and  Rashbam,  explain  as  we  have  rendered ;  so  also  the  Sep- 
 tuagint, Vulgate,  and  most  other  ancient  and  modern  translations.  It  has  been 
 urged  against  this,  that  the  reason  here  assigned  for  the  preference  and  partiality 
 .shown  to  Joseph  is  insufficient,  especially  as  some  of  Jacob's  other  children,  Zebulun, 
 
nn^n  i  n^x  2    ♦  i^j^  p^55  vnx  ni:i2?  px5  ^pS?!-^^:'.!  ^ 
 nj;i  i<)r[]  [N^a  Vn{<-n«  nj^n  njri  h;^  n^.b'j;-y5^-]3  t)pv  npy^i. 
 ny'i  Dn!i^-n«  pidv  ^5l■n  vn«  ^^:i  nsSi  ^i!l-n^^1  nnSn  ^is-nj;^ 
 
 Ch.  XXXVII.  1.  IpV  nt^''!  But  Yalicob  dwelt.  The  narrative  interrupted 
 {supra  xxxvi.  8.)  by  the  enumeration  of  the  descendants  of  Esau,  their  complete 
 separation  from  the  Abrahamic  race,  and  settlement  beyond  the  limits  of  Canaan,  is 
 here  again  resumed  with  the  remark ;  that  Jacob  did  not  again  emigrate,  but  settled 
 permanently  where  his  fathers  had  dwelt,  viz.  in  the  land  of  Canaan,  chiefly  near 
 Hebron,  the  principal  residence  of  his  ancestors,  supra  XXXV.  27.  VDX  niJO  |*"11<3 
 in  the  land  of  his  father's  sojournings.  Although  both  Isaac  and  Jacob  were  natives 
 of  Canaan,  and  had  inherited  a  title  to  that  land,  they  considered  themselves 
 sojourners ;  while  the  Canaanites  possessed  it,  de  facto.  {Nachmanides  and  Sphorno.) 
 
 2.  Spy  JT)1?in  n?X  These  are  the  descendants  of  Yaiicob.  Most  Jewish  com- 
 mentators, with  the  exception  oi  Nachmanides  and  Rashham,  understand  the  term 
 nn?in  in  a  figurative  sense,  as  in  Proverbs  xxvii.  1.  Dl"'  w''  HO  l?Tn  K?  ^3  and 
 as  expressive  of  the  vicissitudes  which  befel  Jacob  through  his  family  ;  and  how,  by 
 a  strange  concatenation  of  events  it  happened  that,  to  fulfil  the  prediction  made  to 
 Abraham  supra  xv.  13,  the  Israelites  were  transplanted  into  Egypt.  As  Joseph 
 was  the  instrument  which  Providence  selected  to  bring  about  this  great  event,  his 
 remarkable  history  is  now  related  with  much  detail.  The  Old  Spanish-Jewish  trans- 
 lators, Cahen,  Salomon  and  Philipssohn  also  render  in  this  sense.  But  Orikelos, 
 Mendelssohn  and  Johlson,  regarding  it  as  an  introduction  to  the  events  to  be  related 
 in  the  following  chapters,  render  Dn^in  in  its  primitive  signification,  like  Rashbam, 
 Avho  thus  explains  it,  "  These  are  the  descendants  of  Jacob  : — Joseph  being  seventeen 
 years  old — raised  the  envy  of  his  brethren — was  sold  by  them  and  carried  into  Egypt 
 — had  adventures  there  which  led  to  the  settlement  of  Jacob  and  his  family  in  that 
 country."  This  also  harmonizes  with  the  style  of  scripture  which,  in  relating  the 
 names  and  adventures  of  the  descendants  of  Noah  and  of  Esau,  uses  the  same  style  and 
 expressions.  (See  supra  v.  32.,  vi.  8.  9.,  x.  I.,  xxxvi.  1.  6.  9.)  iTlt^y  yn^  ]1  PlDI* 
 TW^  Yoseph  being  seventeen  years  old.  His  age  is  here  mentioned  for  the  eluci- 
 dation of  the  subsequent  parts  of  his  history,  and  to  inform  us  that  he  was  separated 
 from  his  father  twenty-two  years.  For  he  was  thirty  years  old  when  first  admitted 
 to  Pharaoh's  presence,  (infra  xli.  46.)add  to  these  thirteen,  the  seven  years  of  plenty 
 and  two  of  famine  when  his  father  came  to  him,  as  appears  i^ifra  xlv.  6.,  and  the 
 whole  will  amount  to  twenty-two,  when  Joseph  must  have  been  39  years  old.  DX 
 VriK  The  word  nx  (pointed  with  •■•  on  account  of  the  hyphen  -)  must  here,  as  in 
 many  other  places,  whether  appearing  with  or  without  suffix  [^HN  ITIS  &c.]  be  taken 
 as  DJ?  with.  "iy3  Nini  And  was  as  a  lad,  ^c.  He  frequented  most  the  sons  of  Bilhah 
 and  Zilpah,  probably  to  learn  from  them  the  care  and  management  of  flocks  and 
 herds.  According  to  Rashi  the  fact  of  his  being  tlicn  '  a  lad'  is  mentioned  as  an 
 apology  for  bringing  evil  reports,  and  liis  olher  imprudent  acts  enumerated  in  the 
 
240  GENESIS    XXXVII. 
 
 because  he  toas  the  son  of  his  old  age  :  and  made  him  a  coat  of 
 various  colours. 
 
 4.  When  his  brethren  saw  that  their  father  loved  him  more 
 than  any  of  his  brethren,  they  hated  him,  and  could  not  speak  to 
 him  peaceably. 
 
 5.  Yoseph  moreover  dreamed  a  dream,  and  told  it  to  his  bre- 
 thren :  then  they  hated  him  still  more. 
 
 6.  He  said  unto  them.  Hear,  I  pray  you,  this  dream  which  I 
 have  dreamed. 
 
 sleeves  is  always  understood.  Therefore  D''DD  71303  was  most  probably,  as 
 Kimchi  asserts,  a  variously  coloured  patchwork  coat,  made  perhaps  of  pieces  of 
 a  hand-breadth.  "  The  most  remarkable  illustration  of  this  text  we  have  seen," 
 says  Kilto,  (Notes  to  Pictorial  Bible,)  "  is  given  by  Mr.  Roberts,  who  states 
 that  in  India  it  is  customary  to  invest  a  beautiful  or  favorite  child  with  '  a  coat  of 
 many  colours,'  consisting  of  crimson,  purple,  and  other  colours,  which  are  often 
 tastefully  sewed  together." 
 
 4.  V'DI  Dn''3X  SHN  ION  ''3  Their  father  loved  hi7n  more  than  any  of  hishrethreii, 
 i.  e.,  they  viewed  that  preference  as  a  reward  for  his  bringing  the  evil  reports,  as 
 they  would  not  acknowledge  that  he  Avas  fairer  or  better  than  themselves.  Thus 
 this  text  is  connected  with  the  preceding.  D1?Civ  1"l3"l  1?3''  N?1  A7id  could  not 
 speak  to  him  peaceably.  "  They  could  not  return  to  him  the  usual  friendly  answer 
 of  "1?  D  vEJ*  peace  be  with  thee  to  his  salutations,  which  he  never  failed  to  address 
 them  with  first."  {Abarbanel.)  "  Hence  we  learn,  says  Rashi,  that  Joseph's  brethren 
 did  not,  at  least,  add  treacherous  dissimulation  to  their  bad  conduct  towards  him." 
 "  As  peace  among  eastern  nations  comprehends  all  kinds  of  blessings,  they  are  care- 
 ful not  to  offer  it  to  those  whom  they  do  not  wish  well.  An  Arab  or  a  Turk  will,  at 
 this  day,  often  hesitate  to  return  the  salaam  of  one  of  whom  he  has  not  a  favorable 
 opinion ;  and  this  is  understood  as  a  declaration  of  hostility,  and  of  an  intention  to 
 injure,  if  they  have  an  opportunity.  Thus  Joseph's  brethren  having  refused  the 
 salaam,  considered  themselves  at  liberty  to  take  the  first  opportunity  to  injure  him." 
 (Abridged  from  Dr.  Clarke.  See  further  on  this  subject,  Niebuhr's  Description  de 
 V  Arabic,  p.  43.) 
 
 5.  D1?n  PlDV  D?n''1  Joseph  moreover  dreamed  a  dream.  This  is  a  Hebraism, 
 and  signifies  "had  a  dream."  This  and  the  following  dream,  (v.  9)  which  plainly 
 indicated  an  assumption  of  superiority  over  his  bretlircn,  (although  he  was  the 
 younger  brother,)  and  which  he  so  ingenuously  but  imprudently  communicated  to 
 them,  who,  he  must  have  known,  already  hated  him,  could  have  no  other  effect 
 but  to  increase  that  hatred.  This  it  did  to  such  a  degree,  as  to  lead  them  to  the 
 commission  of  the  atrocious  crimes  related  infra,  vv.  20,  2.3,  24,  and  28.  The  scrip- 
 ture, therefore,  enumerates  all  the  provocations  which  they  thought  they  had 
 received  from  Joseph. 
 
 VOL.    I.  3    1 
 
o'pn*!  5    t  dV^  ns^.  hy  ^h]  )m  mi;^')  vn«--S|t5  hm^ 
 
 Issacliar,  and  Dinah,  were  nearly  of  the  same  age  as  Joseph;  and  Benjamin  the 
 youngest,  was  still  more  than  Joseph  the  son  of  his  old  age.     This  has  probably  in- 
 duced On/tetos  and  J^o?ioiAa?«  to  render  here  D''3n  "II  a  wise  son;  i.  e.,  one  who  even 
 in  his  early  years  had  the  wisdom  of  a  sage  ;  or,  that  as  Abarbanel  explains,  he  was 
 quiet  and  sedate,  and  could  adapt  himself  to  the  society  of  his  father,  and  other  old 
 men,  who  loved  him  for  these  qualities,  not  often  found  in  one  of  his  years  ;  but  that 
 with  the  sons  of  Bilhah  and  Zilpah,  and  other  young  men,  he  was  a  "1^3  i.  e.,  young  and 
 lively.  Experience  has,  however,  abundantly  shown  that  it  is  quite  usual  for  parents 
 to  love  their  younger  children  best,  and  if  Jacob  was  not  exempt  from  this  weak- 
 ness, and  did  wrong  to  show  a  marked  preference  to  Joseph,  his  error  cost  him  many 
 years  of  intense  grief,  and  caused  much  suffering  to  the  object  of  his  imprudent 
 favor.     With  respect  to  the  second  objection,  it  need  only  be  remarked,  that  Benja- 
 min is  also   called  Wipt  ^V''  infra  xliii.  20.     The  reason  assigned  by  Josephus, 
 (Ant.  b.  ii.  ch.  xi.  §  1 .)  for  the  partiality  of  Jacob  towards  Joseph,  because  he  was 
 the  first-born  of  the  beloved  Rachel,  was  beautiful  like   her,  and  endowed  with 
 more  wisdom  and  prudence  than  his  brethren,  is  highly  probable,  and  corroborated 
 by  the  text  last  quoted;  in  which  Jacob  refuses  to  let  Benjamin  go  to  Egypt,  because 
 he  was  (as  he   then  thought)  the  only  remaining  son  of   the    favorite   Rachel. 
 D"'DD  runs  a  coat  of  various  colours.     The  word  CDS  which  only  occurs  in  the 
 plural  form,  has  been  differently  explained.     The  Targums  of  Jonathan  and  Jeru- 
 salem, as  also  the  Septuagint  and  Vulgate,  seem  to  understand  by  it  a  coat  or  tunic, 
 embroidered  with  various  colours  and  devices.     Kimchi,  who  is  followed  by  most  of 
 the  moderns,  deriving  QiDS  from  DS  apiece,  or  patch,  suppose  that  Joseph's  coat 
 consisted  of  various  coloured  patches  or  stripes,  either  so  woven  or  sewn  together. 
 The  latter  appears   to   have   been  the    case,  as  it  is  improbable  that  the  art  of 
 embroidery,  and  much  less  that  of  weaving  a  piece  of  cloth  with  variegated  colours, 
 was  then  already  known.     Such  a  sewn  or  patchwork  coat  must  have  been  costly, 
 and  consequently  an  object  of  distinction  and  desire  in  these  ancient  times,  when 
 they  had  few  dyeing  materials,  and  little  of  chemical  skill  to  use  them.     Others 
 explain  it  to  have  been  a  long  coat,  reaching  over  the  extremities  of  the  hand  and 
 feet,  and  in  Rabbinical  language  T>  DD  signifies  the  wrist,  and  73")  DQ  the  ancle. 
 This  opinion,  to  which  Dr.   Fiirst  inclines  in  his   Concordance,    has    also    some 
 support  from  Josephus,  who  in  relating  (Ant.  b.  vii.  ch.  viii.  §  1.)  the  history  of 
 Amnon  and  Tamar,  2nd  Sam.xiii.  18,  explains  it  to  be  "  a  loose  coat,  tied  at  the 
 hands,  and  let  down  to  the  ancle."  A  very  proper  dress  indeed  for  a  king's  daughter, 
 but  by  no  means  calculated  for  the  wear  of  a  shepherd  boy,  whom  his  father  did  not 
 intend  to  lead  a  life  of  idleness,  (supra,  v.  2,)  and  who,  thus  habited,  was  sent  to 
 walk  a  very  long  journey,  infra  vv.  13,  23.     It  may  also  be  observed,  that  in  the 
 text  in  Samuel  already  quoted,  the  only  place  where  the  word  D''D3  again  occurs, 
 the  dress  of  Tamar  is  called  h''V^  a  mantle,  by  which  an  upper  garment  without 
 
241  GENESIS    XXXVII. 
 
 7.  Behold,  we  icere  binding  sheaves  in  the  field,  when  lo,  my 
 sheaf  arose,  and  also  stood  upright ;  and  behold,  your  sheaves 
 stood  up  around,  and  bowed  down  to  my  sheaf. 
 
 8.  Then  his  brethren  said  unto  him,  Shalt  thou  indeed  reign 
 over  us  ?  or  shalt  thou  indeed  have  dominion  over  us  ?  and  so 
 they  hated  him  still  more  for  his  dreams,  and  for  his  words. 
 
 9.  He  dreamed  yet  another  dream,  and  told  it  his  brethren, 
 and  said,  Lo,  I  have  again  dreamed  a  dream,  and  behold,  the  sun, 
 the  moon,  and  eleven  stars,  bowed  down  to  me. 
 
 10.  AVhen  he  told  it  to  his  father ;  and  to  his  brethren,  his 
 father  rebuked  him,  and  said  unto  him,  AVhat  dream  is  this  that 
 thou  hast  dreamed  ?  Shall  I,  thy  motlier,  and  thy  brethren  come 
 to  bow  down  ourselves  to  thee,  to  the  earth  ? 
 
 10.  "|inX  'pXI  VaS  !?X  "ISD"""!  When  he  told  it  to  his  father  and  to  his  brethren. 
 Rashi  hence  infers,  that  "  after  he  had  told  this  dream  to  liis  brethren,  lie  again 
 repeated  it  to  them  in  the  presence  of  their  father,"  but  the  opinion  of  Abarbanel,  that 
 the  reason  he  told  this  second  dream  to  his  father  (which  he  does  not  appear  to  have 
 done  -when  he  had  the  first,)  was,  because  he  considered  that  in  the  last  dream  his 
 father  was  alluded  to;  as  indeed  Jacob  himself  thought  that  "  the  sun"  (ver.  9.) 
 was  a  type  of  him.  (ver.  11.)  VSt?  13  "ly^M  his  father  rebuked  him.  '•"When  "1^3 
 is  followed  by  "2,  it  signifies  rebuke,  in  any  other  case  its  signification  is,  destruc- 
 tion." {Aben  Ezra.)  Jacob  rebuked  Joseph,  not  because  he  considered  it  an  idle 
 dream,  or  that  he  accused  him  of  having  invented  it ;  much  less  that  he  found 
 fault  with  him  for  dreaming,  which  indeed  it  was  not  in  his  power  to  prevent:  but  to 
 screen  Joseph  in  some  measure  from  the  ill-will  of  his  brethren,  which  Jacob  had 
 too  much  worldly  experience  not  to  perceive  Joseph  was  bringing  upon  himself. 
 He,  therefore,  not  only  affects  to  treat  it  as  an  idle  and  insignificant  fancy  ;  but  strives 
 also,  by  an  ingenious  and  natural  interpretation,  to  show,  the  improbability,  nay,  the 
 impossibility  of  its  ever  being  accomplished.  Shall  J,  thy  father,  bow  dozen  to  thee, 
 who  have  a  right  to  expect  that  homage /row  thee  ? — This  is  absurd.  Or  thy  brothers, 
 who,  with  one  exception,  are  all  older  than  thyself,  and  moreover  bear  thee  ill-will. 
 Shall  they,  show  thee  this  act  of  respect  and  obedience  ? — This  is  highly  improbable. 
 Or  shall  thy  mother,  who  is  dead,  do  so  ? — This  is  an  impossibility.  Consequently, 
 no  part  of  this  dream  merits  the  least  attention.  The  term  D1?nn  nO  What  drcatn, 
 S^c.  is  used  here  in  the  same  sense  as  in  Ps.  cxliv.  3.  (inyTni  DHX  HD)  i.  c.  "  what 
 vain  and  idle  dream  is  this  ?"  &c.  Rashi  and  others  explain  the  term,  "  thy  mother," 
 to  refer  to  Bilhah,  but  we  do  not  find  that  she,  or  any  other  of  Jacob's  wives,  Aveut 
 to  Egypt,  and  did  homage  to  Joseph.  There  are  other  objections  to  this  opinion, 
 which  it  is  needless  to  mention,  inasmuch  as  the  Talmud  removes  every  difficulty  very 
 satisfactorily  by  its  observation,  that  '•  No  dream  is  without  some  idle  or  frivolous 
 circumstance."     D'hl22  nn2T  vh^  whn  |^K 
 
TV-..:        <;•••:  t^t-  - :       v   t   •..  -:  t  |^t       j         .  .t  I     •>    •  •     • 
 
 ^hf2Pi  "ijSibq  vriNi  ^i':'  n;bw^n.  s    :  ^n^S^f!?  jtffinTO  Cli)^TO7^{ 
 vnb^ri-S^  ini<  n^^  niy  ^spin.  ^^3  'pb'^ri  ^i^?-dn  ^y^y, 
 
 DnDi^  nb^y  -inNi  nn^n^  mm  n^n^  my  bi^n  TO^n  mn 
 
 •   T      I  T   ^T  ^-  -   :      -     "T  -    :  V  jv  >         .  • 
 
 7.  ni\i'n  "II ni  D''D^X  D''tt'?XO  BehoU  we  were  bindirig  sheaves  in  the  field, 
 i.  e.  seewerf  to  bind,  &c.  It  has  been  hence  inferred,  without  much  ground,  (for  it 
 was  but  a  dream)  that  Jacob  and  his  sons  were  at  least  occasionally  engaged  in  the 
 cultivation  of  the  soil.  That  Isaac  cultivated  land  in  Gerar,  we  have  seen,  supra 
 xxvi.  12.  TirD'pX  r\):i\>  nam  when  lo  my  sheaf  arose,  ^c.  If  we  compare  the 
 particulars  of  this  dream  with  their  fulfilment,  we  cannot  but  admire  the  singular 
 aptitude  of  the  symbols  here  employed,  as  has  been  so  well  shown  by  Abarbanel. 
 Joseph's  sheaf  arose,  and  continued  firm  and  upright.  Thus  in  the  field  of  worldly 
 acquirements  and  social  position,  (typified  by  the  sheaf,)  that  of  Joseph  should  be 
 far  superior  to  his  brethren,  he  was  to  rise  by  his  own  power,  without  their  help,  and 
 be  able  to  support  and  maintain  himself  in  his  exalted  position,  whilst  they  would  be 
 forced  by  circumstances  and  difference  of  station,  to  bow  down  unto  him,  for  the 
 sake  of  his  sheaf  oi  corn,  and  in  order  to  obtain  a  supply  of  that  precious  commodity, 
 without  which  they  and  their  families  must  have  perished  by  famine,  the  most  cruel 
 of  all  deaths.  The  propriety  and  beauty  of  the  types  by  which  the  Almighty  chose 
 to  foreshow  the  future  advancement  of  Joseph,  is  further  heightened  when  we  con- 
 sider how  intimately  that  exaltation  was  connected  with  sheaves  and  corn,  also  how 
 by  the  term  nnV:  D31  Tlo'^X  HDp  my  sheaf,  not  only  arose,  but  remained  erect, 
 the  extraordinary  length  and  permanency  of  Joseph's  rule  and  power  was  prognos- 
 ticated. He  was  thirty  years  old  when  he  appeared  before  Pharaoh,  and  died  aged 
 one  hundred  and  ten,  {i7ifra  xli.  46.,  1.  26.)  so  that  he  ruled  over  Egypt,  then  the 
 most  mighty  country  of  the  world,  for  a  space  of  eighty  years,  a  period  of  extended 
 prosperity  and  dominion,  of  which  history  has  recorded  but  few  instances. 
 
 8.  ^yhv  "I'pOn  l'??3n  Shalt  thou  indeed  reign  over  ns.  "  Dost  thou  imagine  we 
 will  let  thee  reign  over  us,  or  1"31  'rC'ann  shalt  thou  indeed  have  dominion  over  us, 
 against  our  will,  and  by  force."  {Aben  Ezra.)  Nachmanides's  exposition  adheres 
 more  closely  to  the  literal  sense  of  the  text,  "  Dost  thou  imagine  thou  shalt  be  a  king 
 ']h'0  or  a  ^B'lD  ruler  ;  for  to  these,  men  prostrate  themselves,  but  thou  shalt  never 
 be  either  one  or  the  other  over  us."  This  exposition  entirely  agrees  with  the  ren- 
 dering of  Onkelos.  in3T  "pj/l  A7id  for  his  words,  viz.  the  evil  reports  alluded  to, 
 supra  ver.  2. 
 
242  GENESIS   XXXVII. 
 
 11.  His  brethren  were  jealous  of  him:  but  his  father  remarked 
 the  saying. 
 
 12.  His  bretlii-en  went  to  feed  their  father's  flock  in  Shechem. 
 
 13.  Israel  said  unto  Joseph,  Do  not  thy  brethren  feed  the  flock 
 in  Shechem  ?  Come,  I  will  send  thee  to  them.  Then  he  said 
 unto  him,  Here  am  I. 
 
 14.  And  he  said  to  him,  Go,  I  pray  thee,  see  whether  it  be 
 well  with  thy  brethren,  and  well  with  the  flocks ;  and  bring  me 
 word  again.  So  he  sent  him  out  of  the  vale  of  Chcbron,  and  he 
 had  come  to  Shechem ; 
 
 15.  When  lo !  a  man  found  him,  as  he  icas  straying  in  the 
 field :  and  the  man  asked  him,  saying.  What  seekest  thou  ? 
 
 16.  He  said,  I  seek  my  brethren  :  tell  me,  I  pray  thee,  where 
 they  feed  their  jlocks. 
 
 17.  The  man  said.  They  are  departed  from  hence  :  for  I  heard 
 some  say.  Let  us  go  to  Dothan.  Then  Joseph  went  after  his 
 brethj'en,  and  found  them  at  Dothan. 
 
 18.  They  saw  him  afar  ofl",  but  before  he  came  near  unto  them  ; 
 they  complotted  against  him,  to  slay  him. 
 
 19.  And  said  to  each  other.  Behold,  this  master  of  dreams 
 cometh. 
 
 mishap.     JlllPI  pJOyD    Out  oj  the  vale  of  Chehron.     Jacob  resided  in  the  valley 
 near  the  foot  of  the  mountain,  on  which  Chebron  is  situated.     See  note,  pp.  87-88. 
 
 15.  ti'pnn  HD  What  seekest  thoul  Apparently  he  saw  him  looking  round, 
 stopping,  and  ascending  every  height  to  obtain  a  sight  of  his  brethren. 
 
 17.  ^nyJOK'  /  heard  some  say,  i.  e.  "  I  heard  some  men  say,  let  us  go,  &c.,  per- 
 haps these  are  thy  brethren  whom  thou  seekest."  (Nachmanides.)  The  Samaritan, 
 however,  reads  D"'ny?^L*'  1  heard  them  sny,  referring  thus  directly  to  the  brothers 
 spoken  of  by  Joseph  ;  so  also  the  Septuagint.  |ni113  DS1>?D*1  KwA.  found  them  at 
 Dothan.  This  place  was  several  miles,  or  as  some  think,  several  days'  journey  be- 
 yond Shechem,  further  to  the  north.  It  was  situated  near  the  caravan  road,  leading 
 from  Gilead  across  the  Jordan,  and  by  Shechem  to  Egypt.  The  neighbourhood  of 
 this  place  is  represented  by  travellers  as  well  adapted  for  pasturage. 
 
 18.  int5  ibs^riM  They  complotted.  The  root  733  signifies  to  act,  or  to  contrive 
 deceitfully,  to  cahal  or  complot.  Onkelos  renders,  ntD"iy3  IJin?  (Exod.  xxi.  14.) 
 by  l'?''332  T\'h'Ci\>i:h  compare  Num.  xxv.  18  ,  Ps.  cv.  25.,  Mai.  i.  14.  They  devised 
 evil  and  complotted  against  him;  and  when  they  saw  him  at  a  distance,  coming 
 towards  them,  their  long  suppressed  rancour  returned,  and  they  considered  that  fate 
 had  favored  their  design  and  delivered  him  into  their  hand. 
 
 19.  nitOl'?nn  VyS  Master  of  dreams,  or  master  dreamer,  one  who  invents  dreams 
 favorable  to  himscll',  and  endeavors  to  impose  on  the  credulity  of  others  by  relating 
 
-riK  n?:5J'  vnN*i  vnx  in-^w\*^pn  ^^    *  ^^Vl^  ^l'?  ^)^W\h 
 :  D3^5  Dn^nN*  tx^-h^^  ni:;-)S  vnis*  ^;)V\  12   ^^^  :  wn 
 
 K^^KH  iinSxjr-"")  nns^!i  nyn  nin^i.  tr^x  ^ni<vo-'i  15    :  n^D^ 
 1n^^  )^y)  is   :  inn?  d^^v?'!  ^V^  ^P^  ^^5"i'  '^^<*)-  ^^■D'^  '^5'?,^ 
 
 11.  ITIX  13  1X3p''"l  Hfs  brethren  were  Jealous  of  him.  This  fact  is  here  re- 
 peated, to  inform  us  that  Jacob  did  not  succeed  in  his  attempt  to  protect  Joseph  from 
 the  effect  of  their  jealousy,  by  representing  it  as  an  idle  thing,  unworthy  of  their  notice  ; 
 but  that  their  envy  and  ill-will  remained  as  strong  as  ever,  lain  HN  "iD^i'  V2N1 
 but  his  father  remarked  the  saying.  He  considered  it  a  supernatural  revelation,  as 
 such  he  remembered  it,  and  waited  for  its  fulfilment.  In  this  sense  the  verb  '\)2'^ 
 is  also  used.  Is.  xxvi.  2.,  and  Job  xiv.  26.    (Rashi.) 
 
 12.  D3Cn  DH'-nK  |S^  nS  niy")^  To  feed  their  father's  flock  in  Shechem. 
 After  what  was  related  (ch.  xxxiv.)  of  the  conduct  of  Jacob's  sons  towards  the 
 Shechemites,  it  argues  great  boldness  on  their  part  lo  revisit  the  scene  of  their 
 crime,  at  the  imminent  risk  of  being  cut  off  by  the  vengeance  of  the  neighbouring 
 Canaanite  tribes.  (Ibid.  v.  30  .)  But  some  time  had  now  elapsed  since  that  event ; 
 and  not  only  had  they  not  been  molested  on  that  account,  but  the  surrounding  dis- 
 trict seemed  rather  to  be  in  awe  of  them,  {supra  xxxv.  5.)  whilst  they  seem  to 
 have  been  of  a  bold  and  reckless  disposition,  full  of  courage,  and  always  ready  and 
 eager  to  fight.  The  necessity  also  of  finding  pasture  and  water  for  their  numerous 
 flocks  and  herds,  compelled  them  to  go  to  a  great  distance  from  Hebron,  and  that 
 consideration  must  alone  have  sufficed  to  determine  them  to  go,  even  at  a  risk,  to 
 the  neighbourhood  of  Shechem,  if  it  could  not  be  procured  elsewhere.  We  may 
 here  observe  that  Shechem  is  at  a  distance  of  several  days  from  Hebron. 
 
 13.  ''33n  Here  am  I,  ready  and  willing  to  do  thy  bidding.  Comp.  supra  xxii.  I. 
 and  note. 
 
 14.  Tins  Dl'pt^  nS  HNI  W  l"?  Go  I  pray  thee,  and  see  whether  it  be  well  with 
 thy  brethren,  §c.  It  is  generally  supposed  that  Jacob  was  now  more  than  usually 
 solicitous  about  their  welfare,  on  account  of  their  having  gone  to  Shechem,  a  neigh- 
 bourhood where  he  had  so  much  reason  to  apprehend  that  they  might  meet  with  some 
 
243  GENESIS    XXXVIT. 
 
 20.  And  now  come,  let  us  slay  him,  and  cast  him  in  one  of  the 
 pits ;  and  we  will  say.  Some  evil  beast  hath  devoured  him  :  we 
 shall  then  see  what  will  become  of  his  dreams. 
 
 21.  Reuben  heard  it,  and  delivered  him  out  of  their  hands. 
 And  said.  Let  us  not  kill  him. 
 
 22.  Reuben  said  also  to  them ;  Shed  no  blood !  cast  him  into 
 this  pit  that  is  in  the  wilderness,  but  lay  no  hand  upon  him — that 
 he  might  deliver  him  out  of  their  hands,  to  bring  him  back  to  his 
 father. 
 
 23.  When  Yoseph  was  come  unto  his  brethren,  they  stript 
 Yoseph  of  his  coat,  the  coat  of  various  colours  he  had  on. 
 
 general  narrative,  of  which  the  specification  of  particulars  is  given  in  the  sequel ;  as 
 is  indeed  the  constant  practice  of  scripture. 
 
 22.  ntn  Tinn  ?N  inX  IDvSJTI  Cast  him  into  IMs  pit,  ^c.  Apparently  Reuben 
 was  not  so  cruel  as  the  others  ;  and  knowing  how  dearly  Joseph  was  beloved  by  his 
 father,  "  whose  soul  was  bound  up  in  his  soul,"  (supra  xliv.  10.}  he  here  perceived 
 an  excellent  opportunity  by  saving  and  restoring  to  him  his  best  beloved  son,  to 
 render  a  signal  service,  and  make  some  atonement  to  his  father,  whom  he  had 
 so  grievously  offended.  (Infra  xxxv.  22.)  Being  well  aware  that  direct  inter- 
 cession, or  forcible  resistance,  might  have  cost  his  own  life,  without  saving  that  of 
 Joseph,  Avhom  so  many  were  bent  to  destroy ;  he  pretended  to  agree  with  his  bre- 
 thren, and  even  added  irony  to  his  proposal,  in  order  to  throw  them  off  their  guard 
 and  obtain  their  assent.  For  he  justly  feared  that  they  might  have  preferred  mur- 
 dering Joseph  at  once,  to  casting  him  alive  in  a  pit,  where  he  must  have  perished 
 with  hunger,  and  suffered  the  dreadful  tortures  of  a  lingering  death ;  or,  that  if  they 
 did  so  cast  him  in,  they  might  throw  stones  on  him  to  end  at  once  his  life  and  misery. 
 Either  of  these  acts  would  have  frustrated  Reuben's  design.  He  therefore  told  his 
 brethren,  "  Shed  no  blood,"  i.  e.  lay  not  violent  hands  on  him  yourselves,  but  cast 
 him  to  perish  into  this  pit,  in  the  desert,  far  from  all  human  aid.  For,  said  he,  in 
 reference  to  their  observation,  (end  of  ver.  20.)  if,  as  he  pretends,  his  dreams  are 
 true,  and  from  God,  He  will  doubtless  deliver  him,  and  we  shall  be  guiltless,  at  least 
 of  shedding  his  blood.  But  if,  as  we  believe,  these  dreams  were  only  fictions  he 
 invented  to  supplant  us,  his  elders,  in  our  father's  affections,  and  to  deprive  us  of 
 our  just  inheritance,  to  appropriate  it  to  himself;  he  will  have  merited  his  fate. 
 ?''Vn  |yO?  that  he  might  deliver  him,  §c.  The  scripture  testifies  in  favor  of  Reuben 
 that  what  he  said  was  only  a  stratagem,  and  that  his  real  intention  was  to  restore 
 the  lad  to  his  father,  who,  Reuben  considered,  would  have  blamed  him  more  than 
 the  others,  as  being  the  eldest.    (Rashi.) 
 
 23.  in^riD  nX  SIDV  nX  1t3''K>a''1  They  stripped  Joseph  of  his  coat,  i.  e.  they 
 tore  it  off  his  body  with  violence.  According  to  Aben  Ezra,  they  compelled  Joseph 
 to  strip  it  off  himself. 
 
):h  I  nn5;i  20    ♦  xs  r\hr^  r\)6hr\r\  hvii  n-in  vn^^-^i<  2J'^^^ 
 
 J    :  jt'--:  it  o-t     -  y         -:   I-  ^-j-  ••    •  a-     t  v  j. 
 
 ipx*1  m*t5  ^n^^fn  |n^«n  ^?:^*i  21  ♦  vnbSn  vn*-n;b  nKn;*) 
 ti)-i-^:i|)^n--Si<  fn^iiSi  1  DnS^f  19^^*1 22     ♦  g^^sj  j)!)^^  ^^ 
 
 D\D3n  nin|-n^  iri^ri^-n^t  p)Di^--njst  ^to^g^^**)  vn^-^jsi  ejpv 
 
 them.  It  was,  therefore,  not  only  as  a  term  of  derision,  that  they  called  Joseph 
 thus,  but  as  some  apology  or  rather  self-deception  to  lull  their  conscience,  as  to  the 
 horrid  deed  they  were  about  to  perpetrate;  pretending  that  these  dreams  were 
 pure  inventions  of  Joseph,  who  arrogantly  and  ambitiously  sought  to  supplant  his 
 elder  brothers  in  their  father's  favor,  and  perhaps  also  in  their  inheritance.  Men, 
 however  wicked,  generally  seek  or  invent  some  plausible  reason  to  justify  their 
 cruelty,  even  to  themselves.  Now  Joseph's  brethren  could  not  impute  it  to  him  as  a 
 crime  that  he  had  dreams,  because  it  was  not  in  his  power  to  prevent  it.  But  these 
 dreams  foretelling  Joseph's  future  superiority,  were  either  idle  fancies,  or  true  prog- 
 nostications proceeding  from  God.  In  the  first  case  they  did  not  merit  their  atten- 
 tion, and  certainly  would  not  justify,  even  in  their  eyes,  the  dreadful  crime  of 
 fratricide ;  and  in  the  second,  they  had  not  sufficient  hardihood  to  declare  or  believe 
 that  it  was  in  their  power  to  frustrate  the  Almighty's  design.  The  shortest  wav 
 then  was  to  accuse  Joseph  of  having  maliciously  invented  all  these  dreams,  to  hurt 
 them,  and  advance  himself. 
 
 20.  VnD"l?n  ITT"  ilD  nS"l31  We  shall  then  see  what  will  hecotne  of  his  dreams. 
 No  doubt  this  was  an  expression  of  derision  from  Joseph's  brethren,  quasi,  "  let  us 
 see  how  he  will  make  us  bow  down  to  him,  after  we  have  killed  him."  This, 
 which  is  apparently  the  plain  and  true  sense  of  the  text,  is  thus  rendered  by  the 
 Targums,  the  ancient  as  well  as  the  modern  translators.  But  the  Medrash  a.nd Rashi 
 explain  the  text  thus :  "  They  (the  brothers)  said,  let  us  slay  him,"  &c.,  but  the 
 Holy  spirit  {^Ipn  nil)  replied,  "  We  will  see  what  will  become  of  his  dreams,"  i.  e. 
 whether  my  counsel  will  stand  or  theirs.  According  to  the  Medrash  it  was  Simeon 
 and  Levi,  or  rather  Simeon  alone,  who  first  made  this  diabolical  proposal.  This  is 
 not  improbable,  considering  their  reckless  and  sanguinary  character,  as  manifested 
 by  them  in  their  transaction  with  the  Shechemites ;  (infra  ch.  xxxiv.)  and  when  we 
 also  bear  in  mind,  that  it  is  almost  impossible  that  all  the  brothers  should  at  the 
 same  time  have  felt  inclined  to  commit  so  unnatural  a  deed.  If  this  hypothesis  of 
 the  Medrash  is  admitted,  we  shall  have  some  clue  why  Joseph,  when  his  brethren 
 first  came  to  him  in  Egypt,  singled  out  Simeon,  liad  him  bound  in  the  presence  of 
 his  brethren,  and  kept  him  alone,  in  custody.    (Infra  xlii.  24.) 
 
 21.  DTitD  in?^''1  And  delivered  him  out  of  their  hands,  i.  e.  endeavored  to  do 
 so  by  the   stratagem  mentioned  in   the  next  verse,   or,  it  may  be  explained  as  a 
 
244  GENESIS    XXXVII. 
 
 24.  They  took  him,  and  cast  him  into  a  pit :  but  the  pit  was 
 empty,  there  was  no  water  in  it. 
 
 25.  Then  they  sat  down  to  eat  bread :  they  raised  their  eyes 
 and  looked,  and  lo  !  a  caravan  of  Yishmaelites  came  from  Gilad, 
 with  their  camels  bearing  spices,  balm,  and  ladanum,  going  to 
 carry  it  down  to  Mitsrayim. 
 
 26.  Yehudah  said  unto  his  brethren.  What  profits  it  that  we 
 slay  our  brother,  and  conceal  his  blood  ? 
 
 27.  Come,  let  us  sell  him  to  the  Yishmaelites,  and  let  not  our 
 
 brated  for  its  odoriferous  and  medicinal  qualities  by  ancient  authors ;  (Josephus 
 Antiq.  book  xiv.  ch.  iv.,  §  I.  xv.  §  2.,  and  Wars,  &c.  book  i.  ch.  vi.,  §  6.  Strabo, 
 book  xvi.  p.  763.  See  also  Rosenmiiller,  Bibl.  Natur  Gesch.  part  i.  p.  168.,  &c.) 
 and  which  was  a  native  of,  and  almost  peculiar  to,  Judea,  where  Maundrell,  Pocock, 
 Hasselquist,  and  Mariti,  have  found  it  growing  near  Jericho.  None  are,  however, 
 now  to  be  found  in  the  district  of  Gilead.  The  Medrash,  {Be?-.  Rabbak,  end  of 
 ch.  xcii.)  and  the  Talmud,  {Keritot,  p.  6.  6,)  also  explain  that  "'"li*  is  a  liquid  balm, 
 issuing  from  the  trees  called  opobalsamum  hetaf.  There  is  little  doubt  that  u7  as 
 its  name  indicates,  signifies  ladanum,  a  gum  exuding  from  the  Cistus  creticus,  or 
 Cistus  rose,  indigenous  in  Palestine,  the  Levant,  the  Grecian  islands,  and  in  the 
 south  of  Europe.  It  was  formerly  a  celebrated  medicine  and  aromatic,  and  is  even 
 at  present  much  used  in  the  East  as  a  perfume,  and  for  fumigation.  Mendelssohn, 
 however,  after  Musaphia,  in  his  Additament  to  the  "  Aruch,"  renders  it  lotus,  by 
 which,  as  may  be  collected  from  the  description  given  by  Musaphia,  he  means  the 
 fruit  of  the  species  of  lotus  now  known  to  botanists  as  the  Zizyphus  'Sapeca,  of 
 which  a  fermented  liquor,  or  wine,  is  also  prepared.  All  other  modern  Jewish 
 translators  render  as  we  have  done  :  Franco  Serrano,  and  the  ancient  Spanish  trans- 
 lators have  (like  Rashi)  aromas,  balsamo  y  almagiffa,  "  spices,  balm  and  mastix." 
 
 26.  V'3"l  min^  "IDK''1  Yehudah  said,  &;c.  As  Reuben  had  succeeded  in  pre- 
 venting the  immediate  murder  of  Joseph,  it  was  easy  for  Judah,  now  that  some 
 time  for  reflection  had  intervened,  to  represent  to  them,  that  to  leave  their  brother 
 in  the  pit  would  be  the  same,  if  not  worse,  than  to  murder  him  outright ; 
 also,  that  this  would  be  a  useless  crime,  from  which  they  could  not  hope  to  reap 
 profit,  honor,  or  even  satisfaction.  For,  as  Abarbanel  well  observes,  the  motives 
 which  induce  a  man  to  seek  the  life  of  his  fellow  man  are,  either  to  possess  himself 
 of  the  property  of  his  victim,  or  to  gratify  revengeful  passions,  or  finally  to  be  able 
 to  boast  having  triumphed  over  a  formidable  adversary.  It  is  evident  (said  Judah) 
 that  our  brother's  death  cannot  at  all  benefit  us,  I^HX  nH  nn3  ^3  y^*3  n»  What 
 profits  it  that  we  slay  our  brother ;  and  far  from  deriving  any  honor  or  glory  from 
 this  deed,  ten  men  slaying  a  lad,  and  that  lad  oiir  brother.  —  Our  only  hope  and 
 solicitude  must  be  to  conceal  having  imbrued  our  hands  in  his  blood  1D1  HX  I^DDI 
 Therefore,  let  us  profit  by  this  opportunity,  and — 
 
 27.  D'lW^t^''^  i:"l3»31  1D^  Let  us  sell  him  to  the  Yishmaelites.  For  if  wc  lay 
 violent  hands  upon  him,  that  gratification  of  our  revenge  will  also  injure  ourselves, 
 
 VOL.    I.  3    K 
 
24.  mnn  inX  is'?^'''!  Tket/  cast  him  into  the  pit.  Whether  they  cast  him  in 
 naked,  or  whether  he  had  some  under  clothing,  is  disputed  by  commentators.  Some 
 consider  n^HD  to  be  a  garment  worn  next  to  the  skin,  and  others  an  upper  gar- 
 ment. That  Joseph,  as  may  be  supposed,  cried  bitterly  in  his  anguish,  and  vainly 
 implored  mercy  from  his  unnatural  brethren,  we  learn  from  ch.  xlii.  21.  The  "  pit" 
 into  which  he  was  thrown  was  probably  an  empty  cistern,  such  as  there  are  yet 
 many  in  Palestine;  which  are  empty,  or  nearly  so,  in  summer.  Though  Onkelos 
 renders  lU  by  K>niJ  pit  or  hole,  and  the  Septuagint  by  ^aicicos  it  nevertheless 
 appears,  that  1)2  is  distinguished  from  1X1  (derived  by  Gesenius  irom  Nil  to  dig) 
 in  that  the  latter  is  a  simple  excavation,  and  the  former  is  built  with  bricks  or 
 stones,  and  must  accordingly,  as  Ki,nchi  observes,  be  everywhere  rendered  cistern. 
 A  prison  and  a  grave  are  also  called  111  in  scripture,  being  built  under  ground. 
 For  a  description  of  the  district  in  which  the  scene  here  recorded  took  place,  see 
 our  supplementary  note  (a). 
 
 25.  Dn*?  "p^xV  UCi'''1    Then  they  sat  down  to  eat  bread.   Immediately  after  they  had 
 perpetrated  that  horrid  crime,  and  whilst  the  piercing  cries  which  their  unfortunate 
 brother,  whom  they  had  left  thus  miserably  to  perish  close  to  them,  were  still  ring- 
 ing in  their  ears,— they  sat  down  to  a  repast  as  if  nothing  unusual  had  happened. 
 Nothing  can  more  forcibly  paint  their  utter  recklessness,  and  want  of  feeling,  than 
 the  narrative  of  this  fact.     Reuben,  however,  does  not  seem  to  have  been  present 
 at  this  meal ;  as  appears  from  the  sequel.    D^'pXynK'^  nniK     A  caravan  of  Yish- 
 maelites,  or  rather,  as   Onkelos  and  Jonathan  render,  ^S'liy  m^  «  caravan  of 
 Arabs;   so  likewise   in   Bereshit  Rabbah,  ch.  Ixxxiv.    [D^^myn  b^  {HH  ^33^]. 
 nKD3  spices,  Sjc.     Probably  from  N33  beaten,  or  n33  i.  e.  that  which  is  beaten  or 
 broken  in  a  mortar,  as  spice  usually  are :  Rashi,  Aben  Ezra,  the  Septuagint  and 
 Vulgate,  and  most  modern  translators  render  likewise.     This,  however,  as  well  as 
 the  "other  articles-, hereafter  mentioned,  have  been  variously  translated;    Onkelos 
 has  V\V^  by  which,   according  to  Rashi,   he   understands  wax  n)]}^,  but  more 
 likely,  as  De  Pomis  explains,  a  resinous  substance,  as  the  Arabic  and  Syriac  version 
 also  translate  it.     The  latter  supposes  it  to  be  the   Gwnmi   Tragacanthce,  which  is 
 obtained   from   the  Astragalus,   \_verus\   a  shrub,   that  is  yet  found  in  Lebanon. 
 Winer  Real  Worterbuch,  vol.  ii.  page  730.     Rashi,  however,  explains  nS33  to  be 
 precious  spices,  as  in  2nd  Kings  xx.   15.  (nn33  n^3)     Apparently  he  considers 
 nS33  a  general  term,  of  which  n^f  and  tOlV  are  the  specification.    So  also  Diodati, 
 /  cui  camelli  erano  carichi  di  cose  pretiose,  di  balsamo,  e  di  mirra.     n^J  balm.     It 
 seems  now  to  be  agreed  upon,  that  this  is  also  a  resinous  substance,  and  especially 
 that  obtained  from  the  Balsamodendron  Gileadense,  or  balm  of  Gilead  tree,  cele- 
 
245  GENESIS   XXXVII. 
 
 hand  be  upon  him ;  for  our  brother  is  our  flesh  :  and  his  brethren 
 obeyed. 
 
 28.  And  as  the  men,  Midianite  merchants,  passed  by,  they 
 drew  and  raised  up  Yoseph  out  of  the  pit,  and  sold  Yoseph  to  the 
 Yishmaelites  for  twenty  ineces  of  silver ;  and  these  brought  Yoseph 
 into  Mitsraim. 
 
 29.  Eeuben  returned  unto  the  pit ;  and  lo !  Yoseph  not  being 
 in  the  pit,  he  rent  his  clothes, 
 
 30.  And  returned  unto  his  brethren,  and  said.  The  child  is  not, 
 and  I,  whither  shall  I  go  ? 
 
 31.  They  took  Yoseph's  coat,  and  having  killed  a  kid  of  the 
 goats,  they  dipped  the  coat  in  the  blood, 
 
 32.  And  sent  the  coat  of  various  colours,  and  brought  it  to  their 
 father ;  saying,  This  have  we  found :  know  now  whether  it  is  thy 
 son's  coat  or  not. 
 
 should  be  carried  away  from  them  to  a  great  distance,  so  that  he  should  never  re- 
 turn to  expose  their  misbehaviour,  or  annoy  them. 
 
 30.  Ijyx  17N"I  The  child  is  not.  '  He  is  not  there,'  or,  '  he  is  no  more.'  The  first 
 appears  to  be  the  real  meaning.  "  The  lament  of  Reuben,  apparently  so  simple, 
 becomes  by  the  paronamasia  of  the  sounds  'Enennu  vaani  anah  ani  ba,'  inimi- 
 tably plaintive,  and  expressive  of  the  most  intense  grief  and  distress,  especially 
 as  such  is  also  the  signification  of  the  sounds  *  p3S  ^  pS  *  njS  '  HJN.  It  is  im- 
 possible to  express  this  in  German."  (^Philipssokn.)  Or  in  any  other  language  wc 
 are  acquainted  with. 
 
 31.  D''Ty  T'yti*  1tOnEJ^"'1  A7}d  having  kUled  a  kid  of  the  goats.  "  Because  its  blood 
 resembles  that  of  man."    {Rashi.) 
 
 32.  V'31  in?tJ'*"l  And  sejit  the  coat  of  various  colours.  By  messengers,  whom  they 
 sent  before  them,  to  Hebron,  to  bring  it  to  the  house  of  one  of  them,  or  to  their 
 father.  When  they  arrived,  they  called  their  father  to  recognise  or  identify  it ; 
 for  had  they  remained  silent,  Jacob,  who  was  well  acquainted  with  the  ill-will  they 
 bore  to  Joseph,  would  have  suspected  them  at  once  of  having  been  guilty  of 
 some  foul  play  towards  him.  The  term  IPIT'C'^I  has,  however,  been  explained,  that 
 they  rent  the  coat  with  their  swords,  (comp.  Job  xxxvi.  12.  |1")3y^  Pl^B'S)  so  as  to 
 give  it  the  appearance,  as  if  it  had  been  thus  rent  and  torn  by  the  teeth,  or  claws  of 
 some  ferocious  beast.  They  had  stript  Joseph  of  this  colored  coat,  not  only  be- 
 cause it  was  obnoxious  to  them,  and  to  favor  the  deception  by  which  they  meant 
 to  impose  on  their  father;  but  also  to  prevent  that  this  costly  dress  might  excite 
 suspicion,  that  Joseph  belonged  to  a  rank,  superior  to  that  from  which  slaves  Avere 
 usually  taken.     This  might  have  led  his  purchasers  to  make  enquiries,  in  the  hope 
 
 '  n''nna  I'pnxi  uni  is.  iii.  26.   ^  ^xntr*  '•n  iniXM  Exod.  u.  24.  ^  D''33iKr>D3 
 
 Numb.  xi.  1.        "  '?'?n  p3S3    Eiiech.  xxvi.  15. 
 
•ni<  nsibn.  ^isn-jD  p|pv-nNi  ^Sj^jlb^to^.'i  nnritp  D'-inp  D^^^^{ 
 
 T<T"  T    ;  IT  ;     •        |v  V  V  T-      I  .  /,T  a    .       .    .  v  .    .  i:* 
 
 -n.Ni  ^ri|>:i  31    :  ^<5-'•i^?  n:^  '^i^}  ^4'^  '^fe.'^  T^*^-  ^V^"^^ 
 
 because  being  our  brother,  he  is  as  our  own  ^es/%.  If  his  dreams  were  real,  God 
 will  aid  him ;  if  only  inventions,  let  him,  instead  of  the  rule  and  dominion  he  prog- 
 nosticated to  himself  over  us,  pine  away,  far  from  us,  in  slavery  and  affliction. 
 VnS  "lyOEJ'M  and  his  brethren  obeyed.  They  assented  to  his  reasoning  and  acted 
 accordingly.     So  Onkelos.    xVl'Q  l'?''3p1    Compare  supra  xxi.  12.,  and  xxviii.  7. 
 
 28.  D^J^D  D''tJ>3X  "I'liyi  There  passed  by  Midianites.  "  They  are  the  Ishmael- 
 ites  mentioned  above ;  for,  as  Aben  Ezra  has  already  stated,  the  Midianites  are  also 
 called  Ishmaelites."  (Ralbag.)  Ow^e^s  everywhere,  renders  D"'7NJ?»ki'^  by  ^Nmy 
 Arabs.  It  appears  that  all  the  Arab  tribes,  descended  from  Abraham,  (supra  xxv.  2. 
 3.  4.)  are  called  by  the  collective  name  of  Ishmaelites.  Although  only  forty-five  years 
 had  elapsed  between  the  death  of  Ishmael  and  the  sale  of  Joseph,  (see  Chronological 
 table  at  the  end  of  this  volume,)  we  find  that  the  blessing  promised  to  Abraham 
 concerning  Ishmael,  {supra  xvii.  20.)  had  already  began  to  be  accomplished ;  for 
 the  latter  was  become  a  small  nation,  of  which  the  different  clans  or  families  united, 
 to  trade  to  Egypt  and  elsewhere.  The  spices  above  mentioned,  produced  in  Pales- 
 tine, and  in  the  surrounding  countries,  were  much  in  demand  in  Egypt,  then  already 
 a  luxurious  and  wealthy  kingdom  ;  for  perfumes,  as  medicines,  and  for  embalming 
 their  dead.  Egypt  was  then  what  after  the  lapse  of  centuries  it  has  again  become 
 in  the  present  day — a  medium  of  communication  to  India.  But  it  Avas  not  then 
 used  as  a  mere  road,  but  as  the  great  mart  to  which  the  produce  of  India,  Phoenicia, 
 and  other  commercial  countries  of  antiquity  were  brought  and  interchanged,  or  sold 
 to  the  Egyptians,  for  the  produce  of  their  own  country.  That  nation — having  a  re- 
 ligious aversion  to  trading,  to  intercourse  with  strangers,  especially  with  mariners 
 whom  they  shunned  as  impure,  and  to  the  sea,  which  they  abhorred  as  "  the  spirit 
 of  evil," — were  not  accustomed  to  leave  their  country  in  order  to  engage  in  foreign  com- 
 merce, but  "  waited,"  (says  Goguet  after  Strabo,)  "  till  other  nations  brought  them 
 what  they  stood  in  need  of;  and  they  did  this  with  the  more  tranquillity,  as  the  great 
 fertilily  of  their  country,  in  those  times,  left  them  few  things  to  desire."  fjOD  l1'''0]} 
 Twenty  pieces  of  silver.  Supposed  to  be  equal  to  about  fifty  or  sixty  shillings  ;  but 
 this  assumption  rests  on  a  very  slender  foundation.  The  ten  brethren  of  Joseph, 
 who  were  present  at  the  sale,  had  thus  two  pieces  each,  the  price  of  a  pair  of  shoes, 
 according  to  the  Medrash,  based  on  an  expression  in  Amos  ii.  1.  It  is  certain  that 
 thoy  sold  him  for  a  very  low  price,  as  money  was  not  their  object ;  but  that  he 
 
246 
 
 GENESIS   XXXVII.,   XXXVIII. 
 
 33.  He  recognised  it,  and  said.  It  is  my  son's  coat ;  a  ferocious 
 beast  hath  devoured  him  !    Torn,  torn  in  pieces  is  Yoseph. 
 
 34.  Then  Yaacob  rent  his  clothes,  and  put  sack-cloth  upon  his 
 loins,  and  mourned  for  his  son  many  days. 
 
 35.  And  all  his  sons  and  his  daughters  rose  to  comfort  him ; 
 but  he  refused  to  be  comforted ;  for  he  said — I  will  go  down  into 
 the  grave  unto  my  son,  mourning  :    Thus  his  father  bewailed  him. 
 
 36.  The  Medanites  sold  him  into  Mitsraim:  to  Potiphar,  an 
 officer  of  Paroh,  captain  of  the  guard. 
 
 Ch.  XXXVIII.  1.  It  happened  at  that  time  that  Yehudah 
 went  down  from  his  brethren,  and  turned  in  to  a  certain  Adul- 
 lamite,  whose  name  ivas  Chirah. 
 
 M.  Champollion.  {SystemeHieroglyphique,'^.\2b.)  Its  signification  is,  ^e^on^'nj^' 
 to  Re  (the  Sun.)  But  see  note  (6)  at  the  end  of  this  Section.  D^D  an  officer. 
 This  seems  to  have  been  the  primary  meaning  of  this  word,  -which  did  not  till  after- 
 wards signify  a  castrated  man.  For  we  find  that  Potiphar  was  married,  infra  xxxix.  1 ., 
 &c.  Onkelos,  therefore,  properly  renders  here  nyiQl  N31  a  lord  of  Pharaoh.  So 
 also  Jonathan.  DTI^DH  "ItJ'  Captain  of  the  guard.  Rashi  explains  it,  chief  of 
 '  the  slaughterers  of  the  king's  cattle.  The  Septuagint  render,  chief  of  the  cooks ;  and 
 the  Targums,  chief  of  the  executioners.  The  other  translators  render  as  we  have 
 done.  Potiphar  was  apparently  a  military  officer,  a  sort  of  7nagister  lictorum,  who, 
 in  Egypt  and  Babylon,  had  the  superintendence  of  the  state  prisoners,  {infra  xxxix. 
 20.,  xl.  3.)  and  also  of  the  execution  of  malefactors,  as  appears  from  Dan.  ii.  14. 
 "  Even  at  present,"  says  Tuch,  (p,  500.)  "  the  Kapuaghacy,  or  chief  of  the  white 
 eunuchs,  is  also  chief  of  the  Capidjis  or  life  guards,  among  the  Ottomans." 
 
 Ch.  XXX\TII.  1.  Ninn  nya  ^^''1  it  happened  at  that  time.  Ks  Ahen  Ezra 
 properly  remarks,  some  of  the  events  about  to  be  related  must  have  taken  place  before 
 Joseph  was  sold.  For  as  only  twenty-two  years  intervened  between  that  sale  and 
 the  removal  of  the  Israelite  family  to  Egypt,  it  is  difficult  to  conceive  how,  in  that 
 brief  space  of  time,  Judah  could  have  married,  have  three  sons  one  after  another, 
 the  youngest  of  whom,  Shelah,  was  not  only  marriageable,  but  we  even  find  that 
 Judah,  had  then  already  two  grandsons.  (Infra  xlvi.  12.)  Therefore,  Abeti  Ezra, 
 R.  Levi  Ben  Gershom,  and  all  modern  commentators  agree,  ihat  the  phrase  fiyi 
 KMn  is  not  to  be  taken  here  in  its  strict  signification.  The  first  mentioned 
 commentator  quotes  several  instances  in  which  this  term  is  so  used  in  scripture. 
 With  respect  to  the  motive  for  interrupting  the  history  of  Joseph  by  the  narrative 
 of  this  chapter,  Abeyi  Ezra  considers,  that  it  was  in  order  to  contrast  the  chastity  of 
 Joseph  with  the  incontinence  of  Judah.  (Comp.  infra,  verse  16.  and  xxxix.  8.  12.) 
 A  stronger  motive  appears  to  be,  the  necessity  of  elucidating  the  genealogical  register 
 of  Jacob's  descendants  in  ch.  xlvi.,  especially  the  12th  verse  of  that  chapter. 
 13''1  And  tio'ned  in,  i.  e.  he  went  to  several  places,  and  finally  settled  with  his  camp 
 and  cattle,  at  Adullam,  near  a  man  named  Chirah.     Before  he  did  so,  however,  he 
 
<:t     •  -  -  1  •  V      3 1  :    •  V    1    :    -  t  v    -  at  t 
 
 ^^pV-i  v^i^'.).  ^^  ♦  ^pT  '^i^  ^'i^  ^J^ri^^^  J^j^n  ^!f^  '^?  ^^^^^ 
 
 'ji^Dj'^n  35    ♦  D^5i  D^p^  iJ!i-':'j;  ':>3{^r^*l  Vin^3  P^  Q^Jl  vn':>?b^ 
 
 S-   :  V  S"  ••         1-  V  -  ••-:•:       I  ■•   T  :-  -;  r  :  t       :  t   :  t  t  t 
 
 Dn^D"^^<  )m  n:DD  D^hahi  36    ♦  v;l^5  )m  ^^')  rhm  h:ii^ 
 
 •at:    •  V  V  j:  IT  •    t  :    -   :  r     t  \.  :|  u-—         t     a    :  <.■   t 
 
 v.-  T    •..'^:  r  <'-       3—        AT  V  J"  ■•  vt        :  vj—  •    -  <?-t         •   :r 
 
 of  profit,  and  to  a  discovery,  which  would  have  made  it  appear  to  Isaac  and  Jacob, 
 and  to  all  the  world,  that  the  wild  animals  who  had  torn  Joseph,  were  no  other  than 
 his  own  brethren,  who  had  acted  so  unnaturally  towards  him.  ']i2  030311  Whether 
 it  is  thy  son's  coat.  It  can  scarcely  be  doubted,  that  by  the  pointed  allusions  to 
 this  fatal  mark  of  Jacob's  partiality,  and  the  use  of  the  term  *]33  thy  son,  they 
 meant  to  cast  an  insidious  reproach  on  their  father,  even  in  his  present  affliction,  for 
 having  favored  Joseph  above  them. 
 
 34.  D''3T  D^tt^  Many  days.  Two  and  twenty  years.  See  our  note  supra,  to 
 verse  2. 
 
 35.  Vn23  ?31  And  all  his  daughters.  "  Jacob  had  but  one  daughter,  Dinah,  but 
 this  term  comprehends  also  his  grand-daughters,  and  even  his  daughters-in-law,  who 
 in  scriptural  language,  are  also  styled  ni32  daughters,  as  in  Ruth  i.  11.  12.,  &c." 
 {Nachmanides.)  1"IX  ""S  For  Jtvill  go  down,  8;c.,  i.  e.  "  I  will  not  be  comforted,  but 
 will  go  down  into  the  grave."  (liashbam.)  '>i2  bn  of  my  son.  According  to  iJasAj, 
 it  ought  to  be  rendered,  I  will  go  mourning  to  the  grave,  because,  or  on  account  of, 
 my  son;  since  Vn  is  sometimes  used  for  7V  as  in  1st  Sam.  iv.  21.,  and  2nd  Sam. 
 xxi,  1,  The  sense  seems  to  be,  he  refused  all  hopes  and  consolation,  which  some  of 
 his  children  perhaps  held  out  to  him,  by  suggesting  that  as  no  part  of  Joseph's  body 
 was  found,  he  might  possibly  be  alive  and  return,  "  Ofler  me  no  such  vain  consolation 
 or  delusive  hope,"  said  Jacob,  "for  I  know  my  son  can  never  return  to  me.  Bereft 
 of  him,  I  cannot  hope  to  see  any  joy  in  this  world,  but  mourning  I  shall  go  to  him  to 
 the  grave."  Compare  the  expression  of  David  at  the  death  of  his  son,  '  J  shall  go 
 to  him,  but  he  shall  not  return  to  me.'  (2nd  Sam.  xii.  23.)  It  happens  often  in 
 scripture,  that  only  part  of  a  sentence  is  given,  when  the  remainder  can  be  easily 
 collected  or  inferred  from  the  context.  V^X  lOIS  "13M  Thus  his  father  be- 
 wailed him.  Salomon  rendei's  this,  in  connection  with  the  following  verse,  "  Und 
 wiihrend  sein  Vater  ihn  beweinte,  hatten  ihn  die  Medaniten  verkauft,"  &c.  "  And 
 while  his  father  bewailed  him,  the  Medanites  had  sold  him,"  &c.  It  is  uncertain 
 whether  the  word  V3S  his  father,  refers  to  Jacob,  or  to  Jacob's  father,  Isaac,  who 
 lived  twelve  years  after  Joseph  was  sold,  and  of  course  sympathised  with  his  son 
 in  his  present  affliction. 
 
 36.  D^JIlOni  The  Medanites.  See  our  note  to  verse  28.  and  supra  ch.  xxv.  2. 
 "1S''t31£?     To  Potiphar.     This  name  is  one  of  those  which  have  been  deciphered  by 
 
247 
 
 GENESIS   XXXVIII. 
 
 2.  There  Yehudah  saw  a  daughter  of  a  Canaanite,  whose  name 
 teas  Shuach  ;  he  took  lier,  and  went  in  unto  her. 
 
 3.  She  conceived,  and  bare  a  son  ;  and  he  called  his  name  Er. 
 
 4.  She  conceived  again,  and  bare  a  son ;  and  she  called  his 
 name  Onan. 
 
 5.  And  she  again  conceived,  and  bare  a  son ;  and  called  his 
 name  Shelah :  and  he  was  at  Chezib,  when  she  bare  him. 
 
 6.  Yehudah  took  a  wife  for  Er  his  first-born,  whose  name  was 
 Tamar. 
 
 7.  But  Er,  Yehudah's  first-born,  being  wicked  in  the  sight  of 
 the  Lord  ;  the  Lord  slew  him. 
 
 8.  Then  Yehudah  said  to  Onan,  Go  in  unto  thy  brother's  wife, 
 marry  her  as  brother  in  law,  and  raise  up  seed  to  thy  brother. 
 
 9.  But  Onan  knew  that  the  seed  should  not  be  his  :  therefore  it 
 was,  that  when  he  went  in  unto  his  brother's  wife,  he  wasted  it  on 
 the  ground,  in  order  not  to  give  seed  to  his  brother. 
 
 10.  The  thing  he  did  was  so  evil  in  the  eyes  of  the  Lord,  that 
 He  slew  him  also. 
 
 1 1 .  Then  Yehudah  said  to  Tamar  his  daughter  in  law,  Remain 
 
 revelation  of  the  law  to  Moses.  (See  Maimonides  Moreh  Neb.  iii.  49.)  It  is  said 
 yet  to  prevail  in  Hindostan.  That  this  duty  must  have  often  proved  exceedingly 
 irksome  and  unpalatable  to  those  who  hecame  subject  to  it,  maybe  easily  conceived. 
 Therefore,  when  the  Almighty  saw  fit  to  sanction  this  existing  custom,  (Deut.  xxv.  5.) 
 several  salutary  modifications  were  made,  such  as  the  limitation  of  that  duty  to 
 the  brothers  only,  and  the  institution  of  the  ceremony  of  repudiation  (nVvH)  ibid, 
 v.v.  7.  8.  9.,  which  releases  both  parties. 
 
 9.  y*1Tn  rrri^  l?  N?  That  the  seed  should  not  be  his.  It  was  net  to  bear  his 
 name.  ^IV"I^<  nnti'l  he  wasted  it  on  the  ground.  Onkelos  nTITli^  ?3n01  and  the 
 Vulgate,  "  Semen  fundebat,  %c."  So  also  Rashi  and  the  Medrash,  who  borrow 
 their  simile  from  agricultural  operations.    V'31  D^3S3D  ^1 
 
 10.  inx  D3  n>3^"l  He  slew  him  also.  He  died  suddenly,  or  in  a  marked  way, 
 which  indicated  it  to  be  a  punishment,  and  that  he  had  incurred  the  displeasure  of 
 God.  In  rendering  his  marriage  purposely  sterile,  he  had  not  only  sinned  in  the  non- 
 observance  of  the  command  of  his  father,  and  in  his  duty  to  his  late  brother  ;  but  had 
 also  transgressed  the  divine  command,  which  enjoined  the  Noachides  to  propagate 
 the  human  race.     {Supra  ix.  ].  7.) 
 
 11.  ""is  nbtJ'  bli''  "ly  THI  Shelah  my  son  be  grown.  This  was  only  a  pretext 
 of  Judah  to  gain  time,  and  induce  her  to  return  to  her  parents,  without  offending 
 her  by  a  direct  denial  of  her  right  to  his  youngest  son.  For  Judah  apprehended 
 that  a  connection  with  her  would  prove  as  fatal  to  Shelah  as  it  had  to  his  elder 
 brothers. 
 
tvv)t--   •'-a  J    :  v^-.r  :  v  -  jt         :        it  i-"-  it     ■  y   . 
 
 -  ^-  -  ^-        \  :  •:  jt\:--     Ia"         v  j- -  -  v- -  t    iv  vt 
 
 vT      •  3T        :         |s —  1  JT     :  ■    :  ».• :    •  ^t  t    :         f,r   ■•  \.   : 
 
 AT      :    J"  '^^  ;     '  \.-  T        :  J   :  ^■•<      •  :  -  it   t  vt  ;  A        :  'J  • 
 
 D|!i  YDi^  n^Ni-^{<  ^5  ]mh  nnPi  n^x*,')  §  :  r\p\  ^nn^;) 
 n^n"!  yi;n  n^n;  )h  i6  \5  pii<  yt!'-  ^  ♦  TC'^^  H.  ^'P.C'l  ^D^ 
 :  VHisS  pr-in:3  ^ri':'nS  n^^nx  r\n^)  Vnx  nsr^^-b^^  >^rrzix 
 
 I-    T   :     ^    -vv      I  T  :        r   :    •   :  t     :  -         j"  •     :         •     t  v   ^^  v  t 
 
 hip\  ^f^m  11    J  ^n^<-D^  n^^j  nb^j;  ^m  r\T\\  ^rj;?  j;ti  10 
 
 frequently  visited  his  father  and  his  brethren ;  and  thus  it  happened  that  he  was 
 ■with  them  when  Joseph  was  sold. 
 
 2.  ""iyji  EJ'''X  A  Canaanite.  The  Targums,  Franco  Serrano,  and  Mendelssohn, 
 render  a  merchant;  so  Rashi,  Rashham,  and  Ralbag,  likewise  explain.  As  the 
 Canaanites  were  then  famous  as  traders,  Canaanite  and  merchant  became  synony- 
 mous terms,  even  as  "  Lombard"  was  in  later  ages  the  ancient  term  in  England 
 and  in  other  countries,  for  banker  and  money-dealer.  The  text  in  Zech.  xiv.  21. 
 (Tiy  ""iy^S  T[''T\'^  X^l)  may  be  also  quoted  in  support  of  the  mentioned  opinions. 
 The  Septuagint,  as  well  as  most  modern  translators  render,  a  Canaanite. 
 
 7.  ■"n  ''J'^yi  yi — "ly  Er,-  ••  -being  ivicJced,  %c.  According  to  Rashi  and  the 
 Talmud,  his  crime  was  the  same  as  that  of  Onan,  (ver.  9.)  his  motive  was  to  prevent 
 the  beauty  of  his  wife  Tamar  being  impaired  by  child-bearing.  The  alliteration  of 
 *iy  and  y"l  {evil),  becomes  more  striking  when  we  consider,  that  this  latter  term  is 
 a  direct  antithesis  to  the  first ;  which,  as  signifying  vigilant  or  attentive,  Judah  be- 
 stowed on  his  first-born  as  an  honorable  appellation.  The  name  piK  Onan,  which 
 signifies  to  grieve  or  labor,  could  not  have  been  given  him  at  his  birth,  on  account 
 of  his  untimely  end,  which  it  was  impossible  then  to  foresee.  It  is  therefore  pro- 
 bable, as  Nachma7iides  observes,  that  his  mother  called  him  so,  on  account  of  a 
 difficult  parturition  she  had  with  him.  Even  as  we  find  that  Rachel,  (supra  xxxv.  18.) 
 and  the  mother  of  Jabez,  (1st  Chron.  iv.  9.)  gave  names  to  their  sons,  indicative  of 
 the  extraordinary  throes  and  distress  they  had  sufi"ered  in  bringing  them  forth. 
 
 8.  nniX  D3''1  Marry  her  as  brother  in  law,  Dl^  is  here  used  in  the  form  Piel. 
 It  must  be  observed,  that  the  term  D3^  is  limited  in  scripture  to  describe  the 
 brother-in-law  of  a  widow,  (her  late  husband's  brother)  without  off"spring.  Johlson 
 and  Philipssohn,  among  the  Germans,  render  here  very  energetically,  "  Entsch wage- 
 re  sie."  But  Mendelssohn  translates,  "  Nimm  sie  zur  Briidcrehe,"  so  also  Cahen. 
 (^Spouse  la  comme  beau  frere)  which,  although  more  circumlocutory  than  the  former, 
 we  have  also  been  obliged  to  use.  It  appears  from  our  text,  that  the  right  which  a 
 childless  widow  had  on  the  surviving  brother,  or  nearest  relation  of  her  late  husband 
 to  marry  her,  so  as  to  keep  up  if  possible  the  name  and  inheritance  of  the  deceased 
 in  his  own  branch  of  the  family,  is  one  of  remote  antiquity,  and  anterior  to  the 
 
248  GENESIS   XXXVIII. 
 
 a  widow  in  thy  father's  house,  till  my  son  Shelah  be  groA\ai ;  for 
 he  said.  Lest  he  die  also  as  his  brethren  did :  Then  Taniar  went 
 and  dwelt  in  her  father's  house. 
 
 12.  In  process  of  time,  the  daughter  of  Shuach,  Yehudah's  wife 
 died :  and  when  Yehudah  was  consoled,  he  went  up  unto  his  sheep- 
 shearers,  he  and  his  friend  Chirah  the  Aduilamite  ;  to  Timnath. 
 
 13.  It  was  told  Tamar,  saying,  Behold,  thy  father  in  law  goeth 
 up  to  Timnath  to  shear  his  sheep. 
 
 14.  Then  she  put  off  the  garments  of  her  widowhood  from  her, 
 and  covered  herself  with  a  veil;  she  wrapped  herself  up,  and  sat 
 at  the  gate  of  Enayim,  which  is  on  the  road  to  Timnath  :  for  she 
 saw  that  Shelah  was  grown,  and  that  she  was  not  given  unto  him 
 for  a  wife. 
 
 1 5.  When  Yehudah  saw  her,  he  thought  her  a  harlot ;  be- 
 cause she  had  covered  her  face. 
 
 16.  So  turning  aside  to  her  from  the  way,  he  said;  Come, 
 now,  let  me  come  in  unto  thee  (for  he  knew  not  that  she  toas 
 his  daughter  in  law.)  She  said,  "What  wilt  thou  give  me,  that  thou 
 mayest  come  in  unto  me  ? 
 
 17.  He  said,  I  will  send  thee  a  kid  from  the  flock:  Then  she 
 said.  If  thou  givest  me  a  pledge  until  thou  send  it. 
 
 18.  He  said.  What  pledge  shall  I  give  thee?  She  said.  Thy 
 signet,  thy  twisted  strings,  and  thy  staff  that  is  in  thy  hand :  he 
 gave  it  her,  came  in  unto  her,  and  she  conceived  by  him. 
 
 mentioned  is  identical  with  D3''y  Enam,  mentioned  in  Josh.  xv.  34.  (Sec  the 
 geographical  notes  at  the  end  of  this  Section.)  It  is  however  possible,  that  there 
 was  a  cross  road  near  this  place,  from  which  it  received  the  name  *]"nn  ?])  D''J''y 
 "  Enayim  on  the  road,"  as  Chirah  calls  it,  (ver.  21.)  and  from  springs  or  wells 
 within  or  near  it,  as  was  the  case  with  many  other  places  in  Palestine,  {En-Gannim, 
 En-dor,  En-geddi,  ^c.)  and  also  with  several  in  England,  (^Wellingborough,  Wells, 
 §c.)  and  on  the  continent. 
 
 15.  iV^t^  nnD3  "i^  Because  she  had  covered  her  face.  She  arranged  her  veil  so 
 as  to  prevent  her  being  recognised.    (See  our  note  to  ver.  14.) 
 
 18.  "^pTlSI  Thy  Hoisted  strings.  This  term,  although  variously  rendered  and 
 explained,  cannot,  as  derived  from  ?n3  to  twist,  have  any  other  signification. 
 It  most  probably  applies  here,  as  Nach?nanides  andAbarbanel  have  already  stated; 
 to  a  small  cloth  with  twisted  strings  or  fringes,  which  is  yet  worn  as  an  head 
 ornament  by  the  Bedouin  Arabs.  Tamar  asked  for  this  ornament,  and  for  the  signet 
 and  staff,  knowing  that  Judah  would  not  refuse  them  to  her,  since  he  could  easily 
 
 VOL.    I.  3    L 
 
-TV        •   :        jT   ••  - :  •  ^-      f     •    T  1"  jT   T   ;    -        J-  :  t    -  t    t  : 
 
 mn  12    J  n^:nx  n^a  nti^ni  ^bn  '^hn)  vn^^js  x^n-D5  n^a^-rs 
 
 :•-  T      I-    T  J"  V    V-  T    T         I  V  a"-         AT   V    :  v  -  v  t    )  v 
 
 J-  •  A       •■  V.T   T    :  >-•..-  T  IT  :     •  V  T     ■■r-:n  *!••••  jt     •    : 
 
 T     V  't  r-  T  ;    :    -  ••  :    •  -   r  -  i  i  y  t\.t   :    •  r:  ^         I    i"    t 
 
 r\r\}m  "^^rW  l^^5  D^yy.  nn|5  i?^i^l  ^i'J?f?^^l  ^'y^5  Dpiyii 
 
 I   V   V  -  V      T     V    .■  ••  -  T    IV  T  VT    :    •        r         /,t       :        t  v.-    :      :  -  -  t         : 
 
 A-  V  T  -        V       '     -T  a  ••«         I  •  -    ••  a    T  t  t  it 
 
 >.•'=  !•  :        >-   -     -:       y      it  V  -  IT    ••  *.    t         >•  •  (  V    • 
 
 •^I^;?  nB^^?  ^t^.^1  '^'p'n|5!i  ^i^rp  ^ly^h  '^--\^^  l?^^?  tTnnyn 
 
 12.  IJK!^  '•tTJ  ?y  L''«<o  his  sheep-shearers.  This  period  was  always  considered 
 as  a  season  of  festivity,  it  being  as  it  were  a  kind  of  harvest.  (Compare  sw^ra 
 xxxi.  19.  and  note)  ?y  has  here  tlie  same  signification  as  ?K  to,  or  it  may  be  ren- 
 dered, to  superintend,  in  which  sense  ?y  is  used  in  Rulh  ii.  5.  et  al. 
 
 14.  f)''yV3  With  a  veil.  We  have  already  stated,  (p.  116)  that  veils  are  variously 
 denominated  in  Hebrew,  according  to  their  form,  texture,  or  the  manner  they  are  worn, 
 and  even  as  D''3''y  fllDD  is  in  the  instance  referred  to,  a  complete  veil  which  covered 
 the  eyes,  face,  and  even  the  figure ;  so  it  appears  that  the  ^"^"^  was  a  shorter  veil, 
 which  not  only  did  not  cover  the  eyes,  but  might  be  so  arranged  by  the  wearer  as  to 
 expose  a  part  of  the  face  and  neck.  Such  a  veil  was  then  worn  by  prostitutes. 
 This  explanation  of  Nachmanides,  strengthened  as  it  is  by  a  comparison  of  our  text 
 with  the  description  of  the  practices  of  these  women,  in  Prov.  ix.  14.  et  seq.,  ex- 
 plains satisfactorily  the  obscure  passage  in  the  next  verse,  and  obviates  the  necessity 
 of  forced  interpretations.  D''J''y  nnai  at  the  gate  of  Enayim.  It  is  disputed, 
 whether  this  is  the  proper  name  of  a  place,  or  whether  it  signifies  entrance  to  wells, 
 a  public  road,  or  a  cross  road.  The  first  mentioned  opinion,  which  is  now  generally 
 adopted,  appears  most  probable.  For  as  Dr.  Philipssohn  observes,  "  Since  Tamar's 
 residence  is  not  stated  in  ver  2.  (where  she  is  first  mentioned)  and  the  term  HOpJO 
 her  place,  being  subsequently  applied  in  speaking  of  Enayim,  (ver.  21.)  we  may 
 infer  that  this  was  the  place  in  which  her  father's  house,  to  which  she  had  returned, 
 (ver.  11.)  was  situated."  At  the  gate  of  that  place,  (comp.  our  note  supra  xix.  1. 
 p.  98.)  near  which  Judah  was  obliged  to  pass,  to  go  to  Timnath,  Tamar  stationed 
 herself  to  execute  her  design.  For  as  we  see  from  Prov.  vii.  12.,  Jer.  iii.  2.  and 
 Ezek.  xvi.  25.  31.,  it  was  the  practice  of  prostitutes  to  place  themselves  near  gates, 
 markets,  and  in  public  streets.     Apparently,  says   Tuch,   (p.  503.)  the  place  here 
 
249  GENESIS    XXXVIII. 
 
 19.  She  then  arose  and  went  away:  she  laid  by  her  veil  from 
 her,  and  put  on  the  garments  of  her  widowhood. 
 
 20.  Yehudah  sent  the  kid  by  the  hand  of  his  friend  the  Adul- 
 lamite,  to  receive  the  pledge  firom  the  woman's  hand  :  but  he  found 
 her  not. 
 
 21.  Then  he  asked  the  men  of  her  place,  saying,  Where  is  the 
 harlot,  that  teas  at  Enayim  by  the  way-side  ?  They  said,  There  was 
 no  harlot  in  this  place. 
 
 22.  So  he  returned  to  Yehudah,  and  said,  I  found  her  not, 
 and  the  men  of  the  place  also  said,  there  was  no  harlot  in  this 
 place. 
 
 23.  Then  Yehudah  said.  Let  her  take  it  to  herself,  lest  we  be 
 put  to  shame :  behold,  I  sent  this  kid,  but  thou  hast  not  found  her. 
 
 24.  It  happened  about  three  months  after,  that  it  was  told 
 Yehudah,  saying,  Tamar  thy  daughter  in  law  hath  committed 
 fornication ;  and  lo  !  she  also  is  with  child  by  fornication :  then 
 Yehudah  said,  Lead  her  forth,  and  let  her  be  biu-nt. 
 
 25.  She  was  led  forth,  but  she  sent  to  her  father  in  law, 
 saying,  By  the  man  to  whom  these  belong,  I  am  with  child.  And 
 she  said.  Discern,  I  pray  thee,  to  whom  belong  these,  the  signet, 
 the  twisted  strings,  and  the  staff. 
 
 2G.  Yehudah  acknowledged  the77i,  and  said.  She  hath  been 
 more  righteous  than  I ;  therefore,  because  I  gave  her  not  to 
 my  son  Shelah.     But  he  knew  her  again  no  more. 
 
 27.  It  happened  at  the  time  she  gave  birth,  that  behold,  twins 
 were  in  her  womb. 
 
 the  memters  of  his  own  family  and  his  dependants.  This  faculty  was  exercised  in 
 later  ages  by  the  eaily  Greeks  and  Gauls;  and,  -with  some  modifications,  still  exists 
 among  the  Chinese  and  other  Asiatic  nations.  Nachmayiides  relates  that,  even  in  his 
 time,  the  husband  of  an  adultress  had,  in  some  parts  of  Spain,  the  power  of  putting 
 her  to  death  or  forgiving  her,  as  he  thought  fit.  Now  Tamar,  therefore,  as  the  child- 
 less widow  of  a  man  whose  father  and  brother  survived — .and  to  whom,  at  the  death  of 
 her  husband,  she  became  legally  betrothed, — would  have  committed  adultery  and 
 forfeited  her  life,  if  she  had  been  connected  with  any  man  but  Judah  or  Shelah. 
 
 26.  nnyi?  Tiy  P|D''  NPI  But  he  knetv  her  again  7io  more.  Because  the  object 
 of  the  law  had  been  attained,  through  her  pregnancy  by  one  of  her  late  husband's  kin- 
 dred, Judah  might,  however,  liavc  legally  continued  to  cohabit  with  her,  had  he 
 thought  fit  to  do  so. 
 
 27.  D''JD1t<n     Twins,  to  replace  both  Er  and  Onan. 
 
ns^:;v  TOi  ^7^1  CDp5^  19    j  )h  nnpi  n\S«  t^^n  riS~[rin. 
 :  nxv?5  ^j^  nf  «n  td  pi^^n  nnjh  ^6Vnj;n  iin;;.'!  n^.:? 
 
 T         .  .  T   T  IT      •■)  :         ..V  T        .  yr  :  IT  I  :        J  -       I   v^t  - 
 
 n|n  n^n  ''hrh^  n:in  nn':'  rt^ni  13  n^-npn  nnp^  "i;bj<*i  23 
 
 ■'    ■  •        T  ^"  •  AT  jv  :  !•      (vv  T  I"   '■  T        :  V       •;- 
 
 nH^n^.  ^2??^*i  tD'ph  n^n  n^n  tD:ii  ^hb  i^n  nn::?  Sbx'? 
 
 ^:ib.?:  Hit)*!^  h!2^h  mi^T]]  ^y\  26    :  n'pKri  n^^^n^^  Q^jp^nsri') 
 'n;i  27    t  nnn'p  nij;  e|p^;N^^^  ^;?5  rhph  r\'nr\^'^h  I^-Sr^^ 
 
 spare  them  for  a  time;  while  they  afforded  her  irrefragable  proofs  that  Judah  was 
 the  man  she  had  been  connected  with,     Judah  had,  in  fact,  as  well  as  his  son,  become 
 her  betrothed  husband  from  the  moment  Onan  had  died ;  and  was  therefore  bound 
 either  to  marry  her  himself  or  see  that  his  son  did  so. 
 
 21.  T\^1[)  Harlot.  From  ^^p  to  separate,  and  is  applied  either  to  things  set 
 apart  for  holy  and  religious  purposes,  when  it  is  to  be  rendered  consecrated ;  or  to 
 unworthy  ones  as  in  the  present  instance.  Some,  however,  think  that  the  term  is 
 derived  from  the  practice  of  the  Canaanites  and  other  heathens,  consecrating  them- 
 selves to  the  worship  of  their  idols,  Astarte,  Venus,  or  Juno ;  in  honor  of  whom,  and 
 for  the  benefit  of  whose  temples,  they  prostituted  their  persons.  (See  Parlchurst  and 
 Gesenius,  ad  rad.  ^iHp  and  Winer's  Real  Worterbuch,  vol.  i.  p.  612.) 
 
 23.  n?  npn  Let  her  take  it  to  herself,  i.  e.  "  Let  her  keep  the  pledge,  especially 
 as  making  further  enquiries  about  her  might  cause  us  to  lose  our  honor  in  ad- 
 dition. By  sending  the  kid  I  have  kept  my  part  of  the  agreement ;  and  as  thou 
 couldst  not  find  her,  it  is  evident  that  she  removed  from  the  place,  because  she 
 did  not  intend  to  return  the  pledge  as  being  of  superior  value  to  the  promised 
 kid."  Although  Maimo7iides  observes,  {Moreh  Neb.  B.  ii.  xliii.,  iii.  xlix.)  Judah 
 had  not  offended  against  the  laws  of  the  Noachidse,  by  what  he  had  done  in  this 
 affair ;  still  it  is  very  evident  from  the  text,  that  even,  at  that  time,  some  moral 
 turpitude  Avas  attached  to  the  act  which  made  him  ashamed  of  it;  and  anxious  to 
 keep  it  as  secret  as  possible. 
 
 24.  Pl"l^ni  niN''^in  Lead  her  forth,  and  let  her  he  bmmed.  Judah  had,  accord- 
 ing to  the  patriarchal  customs  of  his  time,  an  unlimited  power  to  judge  and  punish 
 
250  GENESIS    XXXVITI.,   XXXIX. 
 
 28.  It  happened  that  Avhen  she  was  in  labour,  a  hand  was  put 
 forth ;  then  the  midwife  took  and  bound  upon  his  hand  a  crimson 
 thread,  saying,  This  came  forth  first. 
 
 29.  But  as  he  Mdthdrew  his  hand,  behokl,  his  brother  came 
 forth ;  then  she  said.  Why  hast  thou  broken  forth  ?  upon  thee  be 
 this  breach  :  so  his  name  was  called  Parets. 
 
 30.  And  afterwards  came  forth  his  brother  who  had  the  crimson 
 thi-ead  upon  his  hand ;  and  his  name  was  called  Zarach. 
 
 Ch.  XXXIX.  1.  Now  Yoseph  was  brought  down  to  Mits- 
 rayim :  and  Potiphar  an  officer  of  Paroh,  captain  of  the  guard,  a 
 Mitsrite,  bought  him  of  the  hands  of  the  Yishmaehtes,  who  had 
 brought  him  down  thither. 
 
 2.  The  Lord  was  with  Yoseph,  so  that  he  was  a  prosperous 
 man :  and  he  was  in  the  house  of  his  master  the  Mitsrite. 
 
 3.  For  when  his  master  saw  that  the  Lord  was  with  him,  and 
 that  whatsoever  he  did  the  Lord  caused  to  prosper  in  his  hand ; 
 
 4.  Yoseph  found  favoiir  in  his  sight,  so  that  he  served  him : 
 
 bracelet,  (rather  a  head  ornament,  with  twisted  strings  or  fringes ;  see  supra  our 
 note  to  ver.  18.  and  ver.  25.,  where  it  is  mentioned  with  ti\c  plural  suffix,)  and  of 
 such  an  instrument  of  authentication  as  a  signet ;  and,  above  all,  the  existence  of  a 
 capital  punishment,  and  that  punishment  burning,  for  criminal  conduct  in  a  woman, 
 with  the  authority  assumed  by  Judah  of  directing  the  infliction  of  that  punishment, 
 arc  all  facts  of  great  interest  to  those,  who  like  to  enquire  into  the  origin  or  early 
 history  of  usages  or  public  notions."  (Kitto,  Palestine,  vol.  i.  p.  107.)  To  these 
 facts  we  may  add  the  early  practice  of  D13*  (see  note  to  ver.  8.)  and  of  public 
 prostitution,  of  the  art  of  engraving  in  metal  or  stone,  and  of  the  use  of  the  kermes 
 insect  as  a  dyeing  material. 
 
 Cii.  XXXIX.  1.  n?3nV?D  inin  f\DV)  Now  Yoseph  was  brought  down  to  Mits- 
 rayim.  It  was  necessary  to  repeat  the  facts  already  mentioned  in  the  last  verse  of 
 ch.  xxxvii.  in  order  to  resume  the  history  of  Joseph,  which,  with  the  emigration  of 
 the  Israelite  family  to  Egypt  (the  principal  object  of  the  narrative),  is  not  again  in- 
 terrupted by  any  digression. 
 
 2.  riv^'O  LJ'^X    A  jyrosperous  man.     He  succeeded  in  all  he  attempted. 
 
 3.  iriN  "r\  ^3  V3*1X  XT"*)  For  ivhen  his  master  saw  that  the  Lord  was  with  him. 
 There  was  that  peculiar  and  conspicuous  interposition  and  secret  direction  of  events 
 in  his  favor,  which  made  itself  manifest  even  to  others,  as  something  extraordinary. 
 Thus  Abimelech  said  to  Isaac,  {supra  xxvi.  28.)  "  We  have  plainly  seen  that  the 
 Lord  was  with  thee,''  and  when  Laban  saw  that  God  was  with  Jacob,  he  courted 
 him  to  remain  in  his  service. 
 
 4.  ini<  n"ltJ'''1  So  that  he  served  him,  Sgc.  Joseph  had  probably  been  at  first  set 
 to  labour  in  the  fields  with  the  olhcr  slaves,  but  when  Potiphar  saw  that  Joseph 
 was  so  peculiarly  favored  by  the  Supreme  power,  as  to  make  everything  he  under- 
 
^T     I  V  •  -  «.T     :  •    :         J-  :  it  :    •    :  v  .  v  .  a       . 
 
 IT  I*  VT  T  W  ...     X  ^T  ^  I  •       '  ...      I 
 
 )  JV  ^T  T     ;     V-  T  -  V  ~  *       T  -'"'^  T  .  T  J.  .  *      . 
 
 I-"  -IT       V    :  >r):  •- 
 
 b^nsi^n  nb^  nyns  dhd  nD^tpi3  ^nS;;)*!  ntt;nvp  n'?-^n  ^pv]  1 
 
 T      :•<;•:  -  t  it  v\  •     i         j"    ':'  •       '^■-  .   .    ■  i  .  ■" 
 
 N:n»i  3  J  n^f^n  vj'nx  n^ns  ^nn  n^S^a  tJ^^^^  ^nn  tiDV--n.Ni 
 :  n^s  n^':'^fi3  nin^  n^^y  N*^n-n£j^>4  'Sbi  wn*  nin*  ^2  vm 
 
 28.  ^3K^  ^  crimson  thread.  This  beautiful  dye  was  anciently  prepared  from  the 
 excrescences  or  galls,  formed  hy  the  kermes  insect,  on  the  leaves  of  the  Ilex  cocci- 
 fera.     (See  Maim.  Comm.  on  the  Mishna,   Tr.  Kilaim,  ch.  ix.   TlD"l3n  XIH  *3ti') 
 
 It  is,  therefore,  sometimes  designated  in  Scripture  by  the  addition  of  nyPlD  worm, 
 either  prefixed,  as  in  Exod.  xxv.  4.,  or  postfixed,  as  in  Lev.  xiv.  4.  The  Sep- 
 tuagint  and  Vulgate,  who  derive  ^3^  from  HJEi'  rej7era<iow,  render  "  double-dyed  ;" 
 but  others  explain  it  to  mean  a  bright  or  shining  colour.  (See  Gesenius  ad  lit.  and 
 Winer  Real  Worterbiich,  b.  i.  p.  248.) 
 
 29.  VnJ^  NV  njni  BehoUl  his  brother  came  forth.  Aben  Ezra  and  Aharbanel 
 consider  the  circumstance  here  related,  as  a  supernatural  event.  Others,  have 
 alleged  it  as  an  objection  to  the  veracity  of  the  fact.  To  prove  the  error  of  both, 
 and  in  justification  of  the  text,  we  refer  our  readers  to  the  correspondence  on  this 
 subject,  between  the  celebrated  Professors  Haller,  Wrisberg,  and  Michaelis,  which 
 is  quoted  by  Dr.  Geddes  in  his  critical  notes,  (vol.  i.  p.  126.)  From  their  and 
 other  authorities,  there  mentioned,  and  which  modern  science  and  experience  has 
 fully  corroborated,  it  appears  certain,  that  the  fact  here  related  is  by  no  means  super- 
 natural, although  one  which  is  extremely  rare.  }*")D  ^vV  Upon  thee  be  this  breach. 
 "  Thou  wouldst  have  been  responsible,  if,  through  this  forcible  breach  of  thine,  thy 
 brother,  whom  thou  forced  back,  had  been  hurt."  {Aben  Ezra.)  The  Samaritan 
 reads  '\'^'hv  upon  us,  instead  of  "yTi  upon  thee.     Parets  signifies  breach. 
 
 30.  niT  Zarach,  to  shine.  From  the  bright  red  colour  of  the  thread  tied  to  his 
 hand ;  also,  in  allusion  to  the  redness  which  precedes  the  rising  of  the  sun  above 
 the  horizon.  For  Zarach  had  in  fact  made  his  appearance  first,  but  had  been  forced 
 back  by  his  brother.  "  The  details  (of  this  chapter)  bring  the  manners  of  the  times 
 forcibly  before  us,  and  evince  the  antiquity  of  usages  which  still  exist  in  the  East. 
 The  distinctive  dress  which  harlots  wear,  (comp.  Prov,  vii.  10.  TM'W  '!V^)  and 
 which  Tamar  assumed  for  the  occasion ;  the  idea  of  leaving  a  pledge  more  valuable 
 than  the  price  to  assure  the  payment  of  a  price ;  the  use  of  such  ornament  as  a 
 
251  GENESIS   XXXIX. 
 
 and  he  appointed  him  overseer  over  his  house,  and  all  that  he  had 
 he  put  into  his  hand. 
 
 5.  And  from  the  time  he  had  appointed  liim  overseer  in  his 
 house,  and  over  all  that  he  had,  the  Lord  blessed  the  Mitsrite's 
 house  for  Yoseph's  sake :  and  as  the  blessing  of  the  Lord  was 
 upon  all  that  was  his,  both  in  the  house,  and  in  the  field ; 
 
 6.  He  left  all  that  he  had  in  Yoseph's  hand ;  and  he  concerned 
 not  himself  with  aught  he  had,  save  the  bread  which  he  ate.  Now 
 Yoseph  was  a  comely  persoji,  and  well-favoured. 
 
 7.  It  happened  after  these  things,  that  his  master's  wife  cast  her 
 eyes  upon  Yoseph ;  and  she  said.  Lie  with  me. 
 
 8.  But  he  refused,  and  said  unto  his  master's  wife,  Behold,  my 
 master  concerneth  not  himself  with  what  is  with  me  in  the  house ; 
 and,  all  he  hath,  he  hath  committed  to  my  care. 
 
 9.  No  one  is  greater  in  this  house  than  I ;  for  he  hath  not 
 withheld  any  thing  from  me,  except  thee,  thou  being  his  wife. 
 How  then  should  I  commit  this  great  wickedness,  and  sin  against 
 God? 
 
 10.  When  she  spake  tints  to  Yoseph  day  by  day,  he  heark- 
 ened not  unto  her,  to  lie  by  her,  or  even  to  be  with  her : 
 
 11.  It  happened,  on  a  certain  day,  that  he  went  into  the  house 
 to  do  his  business ;  and  none  of  the  men  of  the  house  being  there 
 within : 
 
 8.  IKCI  But  he  refused,  ^c.  The  reasons  Joseph  states,  in  this  and  in  the  follow- 
 ing verse,  are  admirably  adapted  to  cure  his  master's  wife  from  her  unhappy  infatua- 
 tion •  and  if  possible  to  recal  her  to  her  duty,  without  at  the  same  time  offending  her. 
 He  first  expatiates  on  the  duty  and  gratitude  he  owes  to  his  master,  from  whom  he 
 had  experienced  so  much  kindness,  and  who  had  placed  such  unbounded  confidence 
 in  his  probity;  he  then  reminds  her,  in  a  delicate  manner,  of  her  duty  to  her  hus- 
 band, and  of  her  marriage  vow,  and  concludes  by  pointing  out  to  her  the  enormity 
 of  the  offence  of  such  an  act:  not  only  against  her  husband  and  his  master,  but  also 
 against  God,  to  whom  all  secrets  are  revealed. 
 
 9.  ^t^'yX  l''S1  How  could  I  do  such  great  wickedness.  It  was  impossible  for 
 him  to  bring  himself  to  commit  an  act,  which  would  have  rendered  him  guilty  of 
 ingratitude,  injustice,  and  adultery.  This  was  a  strong  appeal  to  her,  which  could 
 not  have  failed  to  have  made  a  deep  impression  on  any  female  less  depraved. 
 
 10.  nOy  nvn^  n?VS  D^K'?  To  Ue  ty  her,  or  even  to  be  with  her.  This  we 
 have  rendered  according  to  Ahen  Ezra,  and  thus  Mendelssohn  has  also  translated, 
 
 11.  "1D1  JTian  '•C'JXD  Ci>''X  pSI  And  noneof  the  men  of  the  hotise,  Ssc.  Accord- 
 ing to  Rashbam,  they  had  gone  to  celebrate  some  P'gyptian  festival,  on  the  occasion 
 
■n^{<  NtJ'rn.  n^j^n  onn'^n  nn^<  \n^i  7  *w  ♦  nx^tj  nsn  i5<n 
 
 •  IT.  I-  yr   :    •        ^.-  V  -       i^-  ...       T    v.-  ''■■  V         iT       -: 
 
 n^ix^  hhf?  ^m-iih]  hm  nn  n^sn  Sn^  i^rx  9  j  ^n;^  [pj 
 riN-Tn  nSn^n  nj;^^  n^J^.^^  Y^]  iJj?^^""^5<  nf  n;?  '^JD1^<"t3K  ^3 
 
 nn^gn  ^{n*l  n|n  Di*n3  m  n   ♦  rt^j;  nrn^  ^^!^^^  as^^^S  n^Si*^ 
 
 '  T  .  a       .         •   :i  IT  ^'  >  :   •         >.t    :    •.•        j-    ;      .      t  ^v    •■ 
 
 took  to  prosper  in  his  hands,  he,  in  order  to  profit  by  that  blessing,  advanced  Joseph, 
 not  only  to  the  easier  situation  of  a  domestic  servant,  but  also  to  that  of  steward  of 
 the  household  and  superintendant  over  the  other  slaves;  and  finally,  when  his 
 master  perceived  that  this  blessing  and  consequent  prosperity  still  continued,  he 
 made  him  his  agent,  in  whom  he  reposed  an  unlimited  confidence. 
 
 6.  73X  Xin  nEJ>N  DnPn  Dt*  *3  save  the  bread  which  he  ate.  DH^  bread; 
 which,  as  the  principal  part  of  the  food  of  man,  (especially  in  the  East,)  is  the 
 general  term  used  in  Scripture,  under  which  every  sort  of  food  is  included.  The  plain 
 sense  of  the  present  text  seems  to  be,  that  Joseph's  master  concerned  himself  no 
 further  with  his  household  aff'airs,  than  merely  to  come  home  and  eat  his  food,  which 
 Joseph  provided.  Aben  Ezra,  however,  explains  that  Potiphar  had  left  everything 
 to  Joseph's  care,  except  the  preparation  of  food  intended  for  himself  or  other  Egyp- 
 tians; as  Josepii,  who  was  known  to  be  a  Hebrew  stranger,  (infra  ver.  14.)  was,  as 
 such,  interdicted  by  the  proud  and  superstitious  Egyptians  from  even  touching  their 
 food.  Rashi  understands,  by  the  term  "  his  food,"  a  delicate  allusion  to  Potiphar's 
 •wife.  Such  also  seems  to  be  the  opinion  of  Jonathan  and  the  Medrash.  The 
 remark  about  the  comeliness  of  Joseph,  is  to  introduce  the  following  narrative. 
 "  Joseph  is  the  Adonis  of  the  Moslem  East ;  and  his  name  is  used  to  express  the 
 perfection  of  masculine  beauty."  (Kitto.) 
 
 7.  TOi^n  D''"imn  "inX  '•iT'I  it  happened  after  these  things.  This  was  about  ten 
 years  after  Joseph  had  been  sold.  He  had  been  about  three  years  in  prison,  when 
 at  the  age  of  thirty  he  first  appeared  before  Pharaoh,  (infra  xli.  1.  46.)  And  as 
 he  was  seventeen  years  old  when  he  became  a  slave,  he  must  have  remained  ten 
 years  in  Potiphar's  service,  and  have  been  twenty-seven  years  old  when  his  hand- 
 some appearance  excited  the  unlawful  desire  of  his  master's  wife.  *JDy  n3D55'  Lie 
 with  me.  The  libidinous  propensities  of  both  sexes  of  the  ancient  Egyptians,  are 
 often  alluded  to  in  Scripture  and  mentioned  by  ancient  writers. 
 
252  GENESIS   XXXIX. 
 
 12.  She  caught  him  by  his  garment,  saying,  Lie  with  me ;  but 
 he  left  his  garment  in  her  hand,  and  fled,  and  went  out. 
 
 13.  When  she  saw  that  he  had  left  his  garment  in  her  hand, 
 and  had  fled  forth, 
 
 14.  She  called  unto  the  men  of  her  house,  and  spake  unto  them, 
 saying,  See,  he  hath  brought  in  a  Hebrew  to  us  to  mock  us :  he 
 came  unto  me  to  lie  with  me,  but  I  cried  with  a  loud  voice. 
 
 15.  And  when  he  heard  that  I  raised  my  voice  and  cried,  he 
 left  his  garment  with  me,  fled,  and  went  out. 
 
 16.  Then  she  laid  up  his  garment  by  her,  until  his  master  came 
 home. 
 
 17.  And  spoke  unto  him  according  to  these  words,  saying.  The 
 Hebrew  servant  whom  thou  hast  brought  unto  us,  came  unto  me 
 to  mock  me. 
 
 18.  And  when  I  raised  my  voice,  and  cried,  he  left  his  gar- 
 ment with  me,  and  fled  outside. 
 
 19.  When  his  master  heard  the  words  of  his  wife,  which  she 
 spoke  unto  him,  saying,  After  this  manner  did  thy  servant  to  me ; 
 his  wrath  was  kindled. 
 
 20.  And  Yoseph's  master  took   him,    and   put  him  into  the 
 
 It  has  been  thought  that  she  used  the  plural  1J?  us,  in  order  to  assume  a  dignified 
 tone.  But  as  in  the  sequel  we  find  the  singular  number  throughout,  in  speaking 
 of  herself;  it  appears  more  reasonable  to  suppose  that  by  the  term  us,  she  wished 
 to  include  the  whole  household  with  her,  telling  them,  in  order  to  inflame  their 
 prejudices  against  Joseph,  that  the  very  admission  of  this  Hebrew  stranger  into 
 their  household  was  an  insult  to  her  and  them,  and  that  his  unmerited  exaltation 
 had  rendered  him  insolent  towards  his  superiors. 
 
 16.  n?VK  1153  njni  Thenshelaiduphisgarmentbyher.  She  was  not  slow  to  per- 
 ceive the  advantage  the  possession  of  that  garment  gave  her ;  appearances  were  all  in 
 her  favor,  and  against  Joseph.  For  it  was  far  more  probable  that  Joseph  should  have 
 voluntarily  divested  himself  of  the  garment,  than  that  she  should  have  been  able  to 
 get  it  from  him  in  the  struggle,  by  force.  The  reasonable  inference  appeared  thus 
 to  be,  as  she  stated;  that,  fearing  the  consequences  of  her  alarming  the  household, 
 he  left  his  coat  behind  in  his  haste  to  escape  their  vengeance.  Joseph  was  perhaps 
 the  first,  but  he  has  certainly  not  been  the  last  person  condemned  innocently,  by 
 false  accusations,  supported  by  specious  appearances  to  render  them  plausible. 
 
 20.  inon  n''3  ?X  into  the  prison.  Apparently  Potiphar  did  not  altogether 
 believe  what  his  wife  told  him,  or  he  would  no  doubt  liave  had  Joseph  put  to  deatii. 
 Most  likely  he  knew  his  spouse  to  be  very  far  from  modest  and  discreet;  nor  is 
 it  to  be  supposed  that  Joseph,  on  being  upbraided  by  his  master,  and  sent  to  prison, 
 
 voj:.   I.  3  m 
 
to^  n^tiJ^xii  nil 
 
 :  n^f^nn  t^v*^  ^y)  nn^s  n:i!i  nty*^  ^^y  nin^jy  "ib«S  n^nn 
 
 T  :    •  -  IT  -  T».T-  AT  T  :  s. ;   •  >-^T  !•  T  :  •  •    :- 
 
 "    ;   T     :         a-  :  -  it  )y    :  >.t|  :   vit         ■  r-  j-  ;     •  -    •■  ■;t         ^t 
 
 :  tn)i)r}T\  ^)i')  Dy)  ^^^?x  m^  !ify*i  t^ipi^i  ^Sip  ^nbnn--^3 
 
 T      J     -  V TV.T-         •    :    V  :  ■  %^-:rr        at):  vit     v     )  •  j        •-:  T 
 
 v^i<  "i:3*in"i  ir    :  in^!i-SiS  vyi^  5<i!i— i^  rrS^x  n:i5  n^ni  le 
 
 T    ••         J--    -  :  -  1      •■  V  vT      -:  J  ^-       AT   :    V  v :   •         j 
 
 <.T       T       r-  ••  V    -:       J-  :  ^'  T  •.-  »jvt         -   ••  jt  a       "•  •■•  >-"   t  j-  t     ;  - 
 
 D^i  ^S^N*  n:i!i  nfj;*i  ^^1p^}1  ^Sip  ^;!Dnn3  ^n^i  is    :  ^3  pn-ih 
 
 TjT-      \.-    :    V  a ;   •  j»^:r-  AT)  :  vi  t       >.•     |  j-        • -.  r  •    ;  -  r       )      v  j-    ; 
 
 of  the  rising  of  tlie  Nile.  This,  however,  verse  14.  seems  to  contradict,  as  thence  it 
 appears,  that  they  were  in  the  vicinity  of,  though  not  within  the  house.  HTT'in  Nl''1 
 He  went  into  the  house.  Some  think  that  the  inner  apartments,  inhabited  by  the 
 women,  are  here  meant ;  and  that  when  she  called  to  her  household,  (ver.  14.)  the 
 latter  were  in  the  outer  but  adjoining  apartments.  So  that  JT*!  signifies  here, 
 "  within,"  as  in  many  other  places. 
 
 12.  niH  ntyi  Sut  he  left  his  garment.  When  his  mistress  saw  that,  far  from 
 being  able  to  allure  him  by  her  arts,  he  appeared,  on  the  contrary,  studiously  to  avoid 
 her;  and  being  still  urged  on  by  her  ungovernable  passions,  which  flattered  her  with 
 the  hope,  that  a  slave  would  not  dare  to  resist  her ;  she  resolved,  lost  as  she  was  to 
 all  shame  and  all  considerations  of  sin  and  danger,  to  watch  the  first  opportunity  of 
 her  being  alone  with  Joseph,  to  compel  him,  by  the  method  related  in  the  text,  to 
 gratify  her  lust.  But  he,  in  this  trying  situation,  did  also  disregard  every  considera- 
 tion, but  the  fear  of  offending  God.  By  an  heroic  effort  he  tore  himself  away  from 
 her,  and  thus  conquered  the  danger  of  temptation  by  fleeing  from  it,  leaving  his 
 garment  in  her  hands.  His  fright  and  innocence  did  not  at  that  moment  permit 
 him  to  perceive  the  danger  he  incurred  in  leaving  that  garment  in  the  hands  of  an  un- 
 principled woman  of  unbridled  passions ;  who,  enraged  to  the  utmost  at  finding  her- 
 self slighted  and  spurned  by  a  slave,  would  not  fail  to  use  it  as  a  ready  means  of 
 revenge  to  crush  that  slave,  and  for  the  purpose  of  imposing  upon  her  husband  and 
 friends,  so  as  to  exalt  herself  by  her  very  disgrace.  Perhaps  Joseph  did  consider 
 all  this,  but  his  dread  of  offending  the  God  of  his  fathers,  who,  he  was  assured,  would 
 protect  him  from  the  effect  of  his  mistress'  resentment  and  from  all  human  machina- 
 tions, led  him  to  disregard  this  danger  as  by  far  the  least  of  the  two  evils.  133 
 signifies  here,  according  to  Nackmanides,  an  upper  garment  or  mantle.    (?''J?tt) 
 
 14.  "13?  K''3n  He  has  brought  us.  "hv^  My  husband,  being  understood,  is  sup- 
 pressed, as  in  other  instances  of  Scripture.    (2ud  Sam.  iii.  7.,  Job  xxiii.  2.  et  al.  2?ass.) 
 
253  GENESIS   XXXIX.,    XL. 
 
 prison,  the  place  where  the  king's  prisoners  loet'e  confined :  and 
 he  was  there  in  the  prison. 
 
 21.  But  the  Lord  was  with  Yoseph,  and  shewed  him  mercy ; 
 and  gave  him  favour  in  the  sight  of  the  keeper  of  the  prison. 
 
 22.  The  keeper  of  the  prison  committed  to  Yoseph's  care 
 all  the  prisoners  that  loere  in  the  prison ;  and  whatsoever  they 
 did  there,  he  directed  to  be  done. 
 
 23.  The  keeper  of  the  prison  looked  not  to  any  thing  that  ivas 
 under  his  care  ;  because  the  Lord  was  with  him  :  and  that  which 
 he  did,  the  Lord  caused  it  to  prosper. 
 
 Ch.  XL.  1.  It  happened  after  these  things,  that  the  butler  of 
 the  king  of  Mitsrayim  and  his  baker  had  offended  their  lord  the 
 king  of  Mitsrayim. 
 
 2.  Paroh  was  wroth  against  his  two  officers,  against  the  chief 
 butler,  and  against  the  chief  baker. 
 
 3.  So  he  put  them  in  custody  in  the  house  of  the  captain  of  the 
 guard,  into  the  prison,  the  place  where  Yoseph  loas  confined. 
 
 should  be  rendered,  "  And  in  respect  of  all  they  made  there,  he  used  to  act  for 
 them."  This  is  very  ingenious.  But  we  must  own  our  preference  for  the  first  ren- 
 dering, based  on  Onkelos'  version  and  Rashi's  commentary,  as  more  natural. 
 
 23.  iriN  1''  "It^'Sl  Becmise  the  Lord  was  with  him.  That  a  prisoner  like  Joseph 
 should  have  gained  so  much  the  confidence  of  the  keeper  of  the  prison,  as  the  text 
 here  states,  is  still  more  remarkable  than  in  the  instance  of  his  first  master ;  and 
 could  not  have  taken  place  without  the  peculiar  interposition  of  the  Almighty's 
 favor. 
 
 Ch.  XL.  1.  naxni  DnVD  i?^  npU^  "lSt:n  The  butler,  <Src.  had  offended. 
 Their  offence  is  not  stated  in  the  text,  not  being  necessarily  connected  with  the  history 
 of  Joseph.  Jonathan,  and  most  commentators,  suppose  that  they  were  accused  of 
 a  design  to  poison  the  king.  There  appears  no  other  probability  for  that  conjecture, 
 than  that  which  is  suggested  by  the  nature  of  their  employment. 
 
 2.  D''ptJ'^n  ")£}'  ?J?  Against  the  chief  of  the  butlers,  ^c.  Abarbanel  infers  that, 
 as  in  the  preceding  verse,  simply  "baker"  and  "butler"  are  mentioned;  whereas 
 here  the  expression  is,  "chief  of  the  bakers,"  and  "  chief  of  the  butlers;"  that 
 Ihe  former  are  not  identical  with  the  latter,  but  that  the  said  chiefs  officiated  on  high 
 or  solemn  occasions  only,  and  were  allowed  to  employ  substitutes  of  inferior  rank, 
 who,  on  ordinary  occasions,  executed  their  office  for  Ihem  at  court.  These  hav- 
 ing by  some  misdemeanour  offended  the  king,  he  visited  it  on  the  chiefs  whom  they 
 represented.  But  the  expression  1''D''"1D  ''0^  his  two  officers,  renders  this  exposi- 
 tion improbable. 
 
jr)*!  non  vhif:  l:;.i  t|DV-nis*  hin^^  ^n^^i  21    ♦  -inipn  n^js  Dg'-^n^) 
 
 n;ri  N^in  d^'  b-b'^  ^^^f■  "'^'^  r\k]  nhDn  n^n^  n^wv?  D7p^{^!-b 
 "If \n:5  it^5  ^9?l^{0"^3-n^  nxn  nriDn-n^s  "ib^  1  pi:?  23    ♦  nb^V 
 
 n|xni  Dn.vi5-^^g  njp.^^  ^x^n  n^^ri  onn'in  Snj^  ^h.^i  1 
 
 did  not  protest  his  innocence,  and  inform  him  of  the  truth.  We  need  not  attach 
 much  importance  to  the  statement  of  Josephus,  that  "  Joseph  did  not  betake  him- 
 self to  make  his  defence,  nor  to  give  an  account  of  the  circumstances  of  the  fact,  but 
 silently  underwent  the  bonds."  &c.  (Ant.  B.  ii.  ch.  v.  §  1.)  Neither  is  the  silence 
 of  the  scripture  any  corroborative  proof  of  this  improbable  assertion ;  for  we  find 
 the  scripture  does  not  relate,  that  when  Joseph  was  cast  into  the  pit  and  sold 
 by  his  brethren,  he  cried  and  entreated  them  to  forbear,  though  it  appears  from  the 
 sequel,  infra  xlii.  21.,  that  he  did  so.  Now  Potiphar,  in  order  to  vindicate  his 
 honour  in  the  eyes  of  the  world,  to  remove  Joseph  from  the  proximity  of  his  spouse, 
 and  to  retain  the  benefit  of  his  services  and  talents,  had  him  placed  in  the  state 
 prison,  which,  as  we  learn  from  verse  3  of  the  next  chapter,  was  in  his  own  house 
 or  adjoining  to  it,  and  under  his  direction  and  responsibility.  There  Joseph's  lot 
 was  comparatively  mild.  inDU  fi'*!  literally,  house  of  roundness,  or  round-house,  a 
 tower  or  circular  building,  used  as  a  prison.  Thus  a  constable's  prison  was  formerly 
 called  a  round-house.  (See  Johnson's  Diet.)  Aben  Ezra  supposes  ^HD  to  be  an 
 Egyptian  word,  but  without  much  foundation,  as  shown  by  Nachtnanides.  The 
 opinion  of  the  former  has,  however,  been  revived  by  Jahlonsky  and  other  modern 
 critics.  See  TmcA,  p.51l.  "lilD  or  "IHti'  is  also  mentioned  in  scripture,  and  ap- 
 plied (Cant.  vii.  3.)  to  the  moon,  on  account  of  its  roundness ;  and  ornaments  in  the 
 form  of  a  moon  are  styled  D"'31")nJi'   Judges  viii.  21.,  and  Is.  iii.  18. 
 
 21.  "inOn  n"'3  yy  The  keeper  of  the  prison.  This  is  not  Potiphar,  but  an  officer 
 subordinate  to  him;  a  sort  of  lieutenant  of  the  tower,  of  which  the  former  was 
 governor. 
 
 22.  r\^y  HTt  Nin  Dty  h'^^V  "lE^X  ^3  nXI  And  whatsoever  they  did  there  he 
 directed  to  he  do7ie.  This  phrase,  which  is  rather  obscure  in  the  original,  is  gene- 
 rally understood  as  we  have  rendered  it.  Abarhanel,  however,  explains  that  Joseph 
 was  selected  as  agent  of  the  prisoners,  to  sell  for  them  at  the  prison  gate  the  small 
 articles  they  made,  and  which  they  were  allowed  to  dispose  of.     Accordingly,  it 
 
254  GENESIS    XL. 
 
 4.  The  captain  of  the  guard  appointed  Yoseph  to  the  charge 
 of  them,  and  he  served  them.  They  had  been  a  year  in 
 custody, 
 
 5.  When  they  both  dreamed  a  dream,  each  had  his  dream,  on 
 the  same  night,  each  according  to  the  interpretation  of  his  dream ; 
 (the  butler  and  the  baker  of  the  king  of  Egypt,  who  were  con- 
 fined in  the  prison.) 
 
 6.  Yoseph  came  to  them  in  the  morning,  and  looked  at  them, 
 and  lo  !  they  tvere  troubled. 
 
 7.  He  then  asked  Paroh's  officers  who  tvere  with  him  in  custody 
 at  his  master's  house,  saying,  Why  are  your  countenances  so  sad 
 to-day  ? 
 
 8.  And  they  said  unto  him.  We  have  dreamed  a  dream,  but 
 there  is  none  to  interpret  it.  Then  Yoseph  said  unto  them.  Do 
 not  interpretations  belong  to  God  ?  tell  me  the  dreams,  I  pray  you. 
 
 9.  The  chief  butler  told  his  dream  to  Yoseph,  and  said  unto 
 him.  In  my  dream,  behold,  a  vine  appeared  before  me. 
 
 10.  And  on  the  vine  loere  three  branches  :  they  seemed  to  bud, 
 and  to  shoot  forth  blossoms  ;  and  the  clusters  thereof  became  ripe 
 grapes. 
 
 tions  belong  to  God.  "You  are  in  error  to  suppose  that  the  interpretation  of  dreams 
 can  be  acquired  by  human  art ;  for  know  that  God,  from  -whom  dreams  proceed,  can 
 alone  reveal  their  true  import.  Therefore,  pray  tell  me,  perhaps  He  may  fixvor  me 
 ■with  wisdom,  so  as  to  explain  them  to  thee."  {Chizkunee.)  This  exposition  is 
 corroborated  by  the  fact,  that  the  first  words  which  Joseph  utters  on  his  first  intro- 
 duction to  Pharaoh,  are  to  impress  on  his  mind  that  dreams  can  be  only  interpreted 
 by  him,  whom  God  will  favor  with  a  revelation,  and  not  by  human  art ;  infra 
 xli.  IG.,  compare  Dan.  ii.  27.  28.  The  expression  "  Elohim,"  being  used  by 
 Joseph  in  his  conversation  with  the  idolatrous  Egyptians,  renders  it  probable  that 
 lie  had  on  previous  occasions  mentioned  to  them  the  true  God  of  his  fathers. 
 
 10.  nmS3  They  seemed  to  hud.  "  With  the  comparative  3  to  indicate  that 
 this  so  seemed,  in  the  dream."  (Rashi.)  Nachmanides  objects,  and  asks  why  no 
 such  3  is  prefixed  to  JQJ  vitie,  in  the  preceding  text,  or  to  the  relation  of  the  dream 
 of  the  chief  baker,  (ver.  16.,  where  it  ought  to  have  been  *"in  vD  Ht^pSJ'S)  and  ex- 
 plains the  3  here,  in  the  sense  of  '  when,'  as  supra  xii.  14.  (D")2X  X133)  xxxviii.  29. 
 (IT"  3''t^'03)  and  1st  Sam.  iv.  20.  (nniD  ny3"l)  There  appears,  however,  no  just 
 ground  to  reject  Rashi's  explication  ;  for  the  fact  of  the  sudden  budding,  blooming, 
 and  ripening  of  the  grapes,  was  an  event  which  could  only  take  place  in  a  dream, 
 •without  creating  wonder ;  and,  therefore,  he  properly  said,  t/tey  seemed  to  bud,  to 
 shoot  forth  blossoms,  and  the  clusters  of  grapes  became  ripe— in  a  moment,  as  it  wore. 
 
tt  n'^H'ii  Til 
 
 •7W1 4    :  u^  "^^D^<  pidv  "isj^«  Dipa  ^nbn  n^s-Ss  o^nstsn 
 
 I     :   .  -  IT  J    -r        1^-  vv     -:  I      :  -  a    -  1-  v  ..•  t   -    - 
 
 :  iJ2m:i  U'^'  vnn  Dnj<  nim  onx  tiDv-ns*  D^nstsn  nb 
 
 IT  :      •    :  VT        J  -.1  ■  -  AT  vaT    ;-         vt     •        \.y  :■  :■    t   -     -         j- 
 
 A        -:     I       J  :    ■    :  v  r    v  r    :i-    :  -;  <■  :■     ■■  :  —.  :     -i  -  - 
 
 d:d^:j3  yi'ix:  "ibj^S  v^nj^  n^^  ^j^m:^  inx  n^j<  nyns  ^DnD-n^< 
 
 _,...     ...     ^-      J  -  A        ••         ^T       -:  J-        i-    :      ■     :  I     •  v     -:  ''     :  -        j  ••       •  : 
 
 nxDNn  in5<  r^  "^^^i  Jii^s'^n  Di^n  v^&<  n^xn  s    j  a*n  D^p 
 
 V  -        A  I    J"         V  :   -    T  J    -:  T    ••  J  :         I  i  ''>.•   ■ 
 
 -nb^  nsD^i  9    :  ^':5  ^rnsD  D^lihns  fa^^^S^^S  5<i^n  sibv  Di^S^e 
 
 T     vv       ;    ;      ~  V*      :    *  T    •         jT  ;  ^iT  ~     "       ;  ■;•    :      a*       *  it  jt         ;       (  v  vv  - 
 
 4.  DnX  mtJ'''1  Be  served  them.  The  verb  niK'  means  to  minister  or  wait 
 upon.  Joseph  was,  therefore,  an  attendant,  but  was  not  used  as  a  slave.  W'O'* 
 a  year.     See  our  note  supra  xxiv.  55. 
 
 5.  Ittl^n  {J**X  ^acAAadAJs  dream,  viz.  one  relating  to  his  particular  office.  "Thus, 
 the  butler  dreamed  about  a  vine  and  cups,  &c. ;  and  the  baker  of  baskets  or  trays, 
 filled  with  pastry."  (Abarbanel.)  The  term  HQIN  signifies  cook,  as  well  as  baker. 
 1D1?n  P"inD3  ^'''X  Each  according  to  the  interpretation  of  his  dream.  According 
 to  Rashi,  "  Resembling  the  probable  interpretation  of  its  future  accomplishment." 
 This,  if  we  understand  Rashi' s  meaning  rightly,  does  not  materially  differ  from  the 
 plausible  explication  several  modern  critics  have  given  to  this  difficidt  text,  viz. 
 that  these  dreams  admitted  of  a  proper  interpretation,  because  they  were  regular 
 and  connected,  which  proved  that  they  were  not  the  mere  f;incies  of  a  disordered 
 imagination.  According  to  the  Medrash,  each  dreamt  his  dream,  and  the  interpre- 
 tation of  that  of  his  fellow  prisoner,  so  that  the  baker  was  able  to  tell  that  Joseph 
 had  well  interpreted  the  dream  of  the  butler,  {infra  ver.  16.)  The  following  is,  we 
 believe,  the  most  recent  explication,  to  which,  however,  we  prefer  that  of  Rashi. 
 "  Each  dream  had  its  own  interpretation,  i.  e.  one  peculiar  to  it,  for  although  they 
 resembled  each  other  in  their  general  outline,  still  in  their  interpretation,  (and 
 result)  they  were  diametrically  opposed."   {Van  der  Palm.) 
 
 8.  inb<  pX  "inS")  But  there  is  none  to  interpret  it.  Being  here  imprisoned, 
 we  cannot  apply  to  any  '  of  the  sages  of  Egypt'  to  interpret  it,  to  ease  our  mind. 
 Compare  infra  xli.  8.  24.,  and  Dan.  ii.  1.  3.  "  Anciently,  as  now,  throughout  the 
 East,  the  utmost  attention  was  paid  to  dreams  ;  and  the  interpretation  of  them  be- 
 came an  art,  in  which  the  ingenuity  of  many  intelligent  minds  found  much  mistaken 
 extixcise  in  the  attempt  to  assign  a  vital  meaning  to  the  fantasies  of  dreamy  sleep. 
 Hence,  every  one  sought  an  interpretation  of  whatever  dreams  made  sufficient  im- 
 pression to  be  remembered;  and  he  became  most  uneasy,  for  whose  dreams  no 
 interpreter  could  be  found."    {Kitto.)     D''J1"inS  D^n?S?  fr^vH    Do  not  interpreta- 
 
255  GENESIS    XL. 
 
 11.  And  Paroh's  cup  was  in  my  hand:  I  took  the  grapes, 
 and  pressed  them  into  Paroh's  cup,  and  I  gave  the  cup  into 
 Paroh's  hand. 
 
 12.  Then  Yoseph  said  unto  him, This  is  its  interpretation:  The 
 three  branches  are  three  days. 
 
 13.  Within  three  days  shall  Paroh  lift  up  thine  head,  and  re- 
 store thee  to  thy  place :  and  thou  shalt  deliver  Paroh's  cup  into 
 his  hand  in  the  same  manner  as  at  first,  when  thou  wast  his  butler. 
 
 1 4.  Therefore,  if  thou  wilt  remember  me  when  it  shall  be  well 
 with  thee,  and  wilt  shew  kindness  unto  me ;  I  pray  thee,  make 
 mention  of  me  unto  Paroh,  so  that  thou  bringest  me  out  of  this 
 house. 
 
 15.  For  indeed  I  was  stolen  away  from  the  land  of  the  He- 
 brews :  and  here  also  I  have  done  nothing  for  which  they  should 
 put  me  into  a  dungeon. 
 
 could  in  fact  have  been  only  owing  to  the  firm  persuasion  he  felt,  that  he  spoke  by 
 divine  inspiration,  that  he  was  induced  to  volunteer  his  interpretations,  and  uttered 
 his  predictions  with  so  much  confidence. 
 
 13.  1:J'S<"I  nX  nyiS  SC'*  Shall  Paroh  lift  up  thine  head.  From  NC'J  to  raise, 
 or  distinguish  a  person  or  thing,  by  bringing  it  prominently  forward.  Among  the 
 many  significations  of  this  verb,  it  is  also  applied  in  Scripture  to  describe  the  tak- 
 ing outer  "  bringing  up  "  prisoners  from  jail,  to  decide  their  fate.  This  seems  to 
 be  the  sense  in  the  present  instance,  as  it  is  in  2nd  Kings  xxv.  27.,  where  the  same 
 phrases  again  occur,  but  more  explicitly,  having  there  the  addition  of  N?3  JT'DtO 
 "  from  the  prison." 
 
 14.  ''jmDtni  Make  mention  of  me.  Here  the  preterit  is  used  instead  of  the 
 future  tense,  as  in  many  other  instances.  Joseph  appeals  to  Pharaoh,  who  alone 
 had  the  power  to  deliver  him  from  his  unmerited  incarceration.  He  did  not  ex- 
 pect that  Potiphar  would  do  him  justice. 
 
 15.  ^n33J  3J3  ""3  For  indeed  I  was  stolen.  It  was  necessary  that  Joseph  should 
 make  this  assertion,  as  the  chief  butler  might  refuse  to  comply  with  his  request, 
 thinking  that  his  imprisonment  was  but  the  just  punishment  due  to  his  crimes.  It 
 will  be  observed,  as  an  amiable  feature  in  Joseph's  character,  that  all  his  anxiety 
 is  limited  to  his  own  justification,  without  criminating  those  who  had  treated  him 
 so  ill.  He  only  states  that  he  belonged  to  a  superior  class  than  that  from  wliich 
 slaves  are  taken,  and  that  he  fiad  been  kidnapped ;  but  he  studiously  avoids  to  ac- 
 cuse his  brethren  of  the  theft,  and  much  less  the  Arabs,  who  had  sold  him  to  Poti- 
 phar. "  And  here  also,"  he  adds,  very  pathetically,  "  /  have  done  nothing  fur  which 
 they  should  put  me  into  a  dungeon,"  but  refrains  from  mentioning  the  vile  tricks  of 
 his  abandoned  mistress,  which  caused  that  incarceration;  or  the  selfishness  of  his 
 master,  who,  to  serve  his  own  purposes,  kept  him  immured  in  a  dungeon,  though  he 
 
t2  T\'^i^i:i  nin 
 
 ng^^^  I  nij;5  13  :  on  d^^;  r\ph^  ti'hm  np^^  liina  nj. 
 '^m  ^^rii5r-D{^  ^5  h  ♦  iinp.^^  ri^;n  n^x  I1£^^^^r^  tiaras 
 -D^i  Dnnyn  p>^^  ^ri^k  nhr^;?  15    :  njn  n^.jn-p  \irix?^ini 
 
 CaAew  remarks,  that  the  text  contains  the  Hebrew  terms  for  all  the  parts  of  the 
 vegetation  of  the  vine.  )QJ  is  the  tree  or  vine,  C^IJ^  are  the  vine  branches, 
 nmD(3)  budding,  nV3  blossoming,  'h^'^in  ripening,  'p^Ji'X  a  cluster  of  grapes, 
 and  D''3Jy  the  berries,  or  single  grapes. 
 
 11.  nyiS  P]3  7y  dish  nS  |nX1  And  I gave  the  cup  into  Paroh's  hand.  Who, 
 therefore,  drank  the  unfermented  juice,  or  mixed  with  water,  forming  a  kind  of 
 grape  sherbet,  such  as  is  still  used  in  the  East.  It  is  wrong,  however,  hence  to  infer 
 that  Pharaoh  never  drank  wine,  or  that  none  was  made  in  Egypt  at  that  time.  For 
 not  only  does  the  contrary  appear  from  the  works  of  Diodorus,  Stt-abo,  and  other 
 ancient  writers,  and  even  from  Herodotus,  B.  ii.  {Euterpe)  37.  39.,  but  modern 
 travellers  have  found  sculptured  ornaments  of  vine  branches,  and  ripe  fruit,  on 
 several  buildings  of  Egyptian  architecture,  of  most  ancient  date.  And  in  the  se- 
 pulchral caverns  near  Beni  Hassan,  and  the  Pyramids,  (some  of  which  are  con- 
 sidered anterior  to  the  age  of  Joseph,)  are  representations  of  the  various  processes 
 of  the  vintage,  the  making,  the  storing,  and  the  effects  of  wine.  They  have  been 
 accurately  copied  in  Vol.  ii.  p.  147,  168,  of  Wilkinson's  Man7iers  and  Customs  of 
 the  Ancient  Egyptians,  to  which  celebrated  work  we  refer  the  reader  for  much 
 curious  information  on  this  subject. 
 
 12.  nn  D''tt^  nCJ'X*  Are  three  days.  They  signify,  or  denote  three  days,  and 
 thus,  verse  18.  How  Joseph  could  know  that  the  three  branches  and  bas- 
 kets foretokened  three  days  rather  than  weeks,  months  or  years,  Aben  Ezra 
 answers,  by  stating,  that  it  was  customary  at  the  court  of  Egypt  to  make  a  feast 
 annually,  on  the  king's  birth-day,  when  he  granted  grace  or  pardon  to  some  of  his 
 servants  who  had  incurred  his  displeasure.  That  day,  known  to  all  Egyptians, 
 was  by  none  more  eagerly  watched  for  than  by  the  state  prisoners ;  and  as  the 
 dreams  here  related  took  place  three  days  before  Pharaoh's  birth-day,  Joseph  fixed 
 on  that  period.  According  to  Nachmanides,  the  circumstance  of  the  ripe  gi-apes 
 in  the  butler's  dream  having  so  rapidly  gone  through  all  the  stages  of  their  growth, 
 indicated  that  the  events  they  foretokened  were  to  take  place  in  a  very  short  time. 
 The  most  satisfactory  solution  appears  to  be  that  of  Abarbanel,  Avho  states  that 
 Joseph's  interpretations  were  not,  and  could  not  have  been  based  on  any  calcula- 
 tions of  probabilities,  as  these  must  often  have  deceived  him ;  but  that  they  were 
 the  result  of  divine  revelation,  which  caused  him  always  to  foretell  the  truth.     It 
 
256  GENESIS    XL. 
 
 16.  When  the  chief  baker  saw  that  he  had  interpreted  it  for 
 good,  he  said  to  Yoseph,  I  also  scm  in  my  dream ;  lo  !  three 
 wicker  baskets  were  on  my  head. 
 
 17.  And  in  the  uppermost  basket  there  was  of  all  manner  of 
 food  for  Paroh ;  pastry  work.  And  the  birds  were  eating  them 
 out  of  the  basket  ujjon  my  head. 
 
 18.  Yoseph  answered,  and  said.  This  is  its  interpretation :  The 
 three  baskets  are  three  days. 
 
 19.  Within  thi-ee  days  shall  Paroh  lift  up  thy  head  from  off 
 thee,  and  shall  have  thee  hung  on  a  tree ;  and  the  birds  shall  eat 
 thy  flesh  from  off  thee. 
 
 20.  And  so  it  happened  that  on  the  third  day  loJiich  was  Paroh's 
 birth-day,  he  made  a  feast  unto  all  his  servants :  when  he  raised 
 the  head  of  the  chief  butler,  and  of  the  chief  baker,  among  his 
 servants : 
 
 21.  And  restored  the  chief  butler  unto  his  butlership ;  so  that 
 he  put  again  the  cup  into  Paroh's  hand : 
 
 22.  But  the  chief  baker  he  had  hanged  :  as  Yoseph  had  inter- 
 preted to  them. 
 
 23.  Yet,  the  chief  butler  did  not  remember  Yoseph,  but  forgot 
 him. 
 
 Aphtarah. — Amos  ii.  1 — iii.  8. 
 
 cruelty,  of  leaving  the  bodies  of  executed  criminals  to  be  devoured,  and  wliicli  has 
 so  long  continued  to  be  practised  among  several  civilized  European  nations — has 
 been  forbidden  by  the  Divine  law,  (Deut.  xxi.  22.)  as  an  insult  to  humanity,  and 
 derogatory  to  God,  in  whose  divine  image  man  was  created.  (See  Rushi  on  the 
 text  quoted.) 
 
 20.  ''JJ'Wn  Dl""!  ^'T''1  And  so  it  happened  that  on  the  third  day.  The  Scripture 
 testifies  in  this  and  in  the  following  two  verses,  that  Joseph's  predictions  were 
 literally  fulfilled.  XK'''1  when  he  raised.  The  Paronomasia  on  the  root  KEi'3  supra 
 verses  13.  and  19.  is  here  continued. 
 
 23.  ■"131  n^pB'On  "^^  ")3T  N?1  Yet  the  chief  butler  did  not  remember  Yose2)h. 
 "  When  that  functionary  first  came  out  of  prison ;  and  subsequently,  he  forgot  him  alto- 
 gether." (Rashi.)  According  to  Aben  E;:;ra,  "  he  did  not  wieH</o»j  Joseph  to  Pharaoh 
 as  he  had  promised,  and,  therefore,  forgot  him."  But  as  the  text  uses  the  term  "IDT 
 and  not  *T'3tn  (comp.  supra  ver.  14.  iiyiS  7N  '•jm^Tni)  we  must  prefer  RashVs 
 explication.  The  Scripture,  in  these  few  words,  forcibly  paints  the  forgetfulncss  of 
 received  kindness  and  of  obligations,  so  often  manifested  towards  former  companions 
 in  misfortune,  by  those  whom  chance  has  again  favored.  As  well  observed  by  Cahen, 
 "  The  ingratitude  of  courtiers  is  of  very  ancient  date."  Neither  the  good  conduct 
 of  Joseph,  his  assiduity  in  serving  (lie  chief  butler  and  liis  companion,  and  above  all, 
 
 VOL.    I.  3    i\ 
 
'"^n  \W  ne^'?^  n-jni  ^JbiSns  b^?-s)^Jl  sjdi^-'?^:  i^sk^i  nns  mb-^3 
 pjiyril  n|j^  n2?^j;p  rip^  ^p^fD  ':'i^  p-^^j^D  '^P^^  ^^   *  'm^h^. 
 
 x&^'  u'b'  n^'?^  I  nip  19  :  Dn  d^^^  hsj^^e:^  D'-^dh  ha^'^j:^ 
 -nx  tiij;ri  'r^p^ii  I'j^.-Sj?  ^riii^J  njpni  y^)?P  '"^^^^T"^^  ^^JII^ 
 
 D^p^^n  ng^-n^<l  i^;;i  21  ♦  vnnj;^  "Tiin?  t]'§isri  ng^  ^^^r-n^i 
 rhi^  D'SJ^n  •nb^  ni^i  22    ♦  rt^-^s  ft)3-^j;  Di^n  tp-^i  ^r\\;p^--hv. 
 
 must  have  been  almost  certain  of  his  innocence.  DHiyH  |**1XD  From  <Ae  fowc?  of 
 the  Hebrews.  See  our  note  supra  to  ver.  13.  of  ch.  xiv.  Probably  that  part  of 
 Canaan  where  the  patriarchs,  who  were  persons  of  wealth  and  consideration,  had 
 so  long  resided,  was  known  by  that  name  in  the  neighbouring  countries. 
 
 16.  ins  2)\2  '•3  T/iat  he  had  interpreted  it  for  ffood.  "  The  hope  of  receiving 
 an  interpretation  as  favorable  as  that  of  his  fellow  prisoner,  induced  the  chief  baker 
 to  tell  his  dream."  {Abarbanel.)  We  have  here  a  remarkable  instance  of  important 
 events,  arising  from  apparently  trifling  causes,  for  "  had  the  baker  told  his  dream 
 first,  the  butler  might  have  been  discouraged,  and  have  never  told  his ;  nor,  in  this 
 case,  would  Joseph  ever  have  been  mentioned  in  the  house  of  Pharaoh.  Thus, 
 without  destroying  the  freedom  of  human  actions,  does  God  control  and  dispose 
 them  for  the  accomplishment  of  his  own  wise  and  holy  purposes.  '  Wonderful  is 
 He  in  counsel  and  mighty  in  working.'  "  {Boothroyd.)  ''"in  vD  wicker  baskets. 
 This  we  have  translated  according  to  Rashi  and  Rashbam;  others,  however,  render 
 baskets  of,  or  filled  with,  white  bread. 
 
 17.  DniK  ?31S  Pliym  And  the  birds  ate  them.  "  Kites  probably,  which  much 
 infest  eastern  cities,  and  are  of  surprising  boldness.  Stories  are  constantly  told  of 
 their  seizing  and  bearing  off  meat,  even  from  the  heads  of  men  when  carried  through 
 the  open  air."  (Kitto.)  It  must  be  observed,  that  the  dreams  were  faithful  re- 
 presentations of  what  these  courtiers  had  been  in  the  daily  habit  of  seeing. 
 
 19.  -|tJ>N-|  nX  nynS  NI^»  Shall  Paroh  lift  up  thy  head  from  off  thee.  Here 
 Joseph  uses  the  same  phrase  as  supra  v.  13.,  but  in  a  different  sense,  adding  there- 
 fore, "I"i7yD  "  He  will  lift  up  thy  head  from  off  thee,"  i.  e.  Pharaoh  would  order 
 him  to  be  beheaded,  after  which,  his  body  was  to  be  suspended  from  a  gallows  tree, 
 as  a  prey  to  the  elements,  and  to  birds  of  prey.     This   early  instance  of  savage 
 
258  GEOGRAPHICAL    NOTES. 
 
 vi.  13.,  and  in  the  Book  of  Judith,  under  the  name  of  Dothaim.  Rosenmiiller  and 
 Gesenius  agree  with  those,  who  consider  the  name  of  this  phicc  as  a  dual,  from  the 
 Chaldee,  flH  fountain,  viz.  two,  or  a  double  fountain.  (Sec  under  Enaim.)  This 
 opinion  is  so  far  corroborated  by  the  fact,  that  many  wells  and  fountains  are  de- 
 scribed as  still  existing  in  the  neighbourhood  of  Dothan,  svhich  accounts  for  the 
 abundance  of  pasturage  there  yet  found.     Compare  supra  note  (a). 
 
 Ch.  XXXVIII.  1.  thlV  Adullam.  An  ancient  royal  city  of  the  Canaanites, 
 afterwards  possessed  by  Judah  ;  (Josh.  xii.  15.,  xv.  35.)  was  situate  in  a  plain  to 
 the  west  of  Hebron.  It  was  fortified  by  Rehoboam,  (2nd  Chron.  xi.  7.  10.  11. 
 Compare  Micah  i.  15.)  and  was  still  in  existence  after  the  Babylonian  exile.  (Neh. 
 xi.  30.)  The  Cave  of  Adullam,  in  the  vicinity  of  this  place,  so  famous  in  the  History 
 of  David,  as  a  place  of  refuge  from  the  persecutions  of  Saul  and  of  Achish,  (1st  Sam. 
 xxii.  1.)  was  used  for  the  same  purpose  by  the  Christian  inhabitants  of  Tekoah,  in 
 11.38,  when  fleeing  from  the  Saracens  during  the  war  of  the  Crusades.  (G.  Tyrius  de 
 bello  sacro,  B.  xv.,  ch.  6.) 
 
 5.  3''TD  Chezib,  also  called  Achgib,  was  situated  in  the  same  plain  of  Judah,  be- 
 tween Mareshah  and  Keilah.  (Josh.  xv.  44.)  The  place  mentioned  in  1st  Chron. 
 iv.  22.  as  nit3  being  near  Adullam,  and  also  belonging  to  Judah ;  seems  to  be 
 identical  with  the  3''T3  here  mentioned.  Another  town  named  Achgib,  mentioned 
 Josh.  xix.  25.,  and  Judges  i.  31.,  as  allotted  to  the  tribe  of  Asher,  but  which  they 
 could  not  conquer,  is  called  1^3  in  the  Talmud,  and  at  present,  Dsib  or  ^ib.  It  is 
 a  maritime  town  to  the  north  of  Acre. 
 
 12.  nn3Dn  Timnath,  apparently  identical  -with  Timnah,  was  situated  near  She- 
 chem.  This  very  ancient  city  was  allotted  to  the  tribe  of  Judah,  in  the  first  partition 
 of  the  land  under  Joshua.  (Josh.  xv.  10.  57.)  Subsequently,  it  was  reckoned 
 among  the  possessions  of  the  tribe  of  Dan,  (ibid.  xix.  43.)  though  it  is  doubtful  whether 
 they  were  able  to  subdue  it,  as  we  find  that  in  the  time  of  Samson  it  was  still  in 
 the  power  of  the  Philistines.  (Judges  xiv.  1.,  xv.  6.)  It  ^vas,  however,  subjected  to, 
 and  possessed  by  the  Israelites,  during  the  reign  of  David  and  some  of  his  suc- 
 cessors ;  but,  under  Ahaz,  the  Philistines  retook  it,  together  with  other  places  in  the 
 south  of  Judah.  (2nd  Chron.  xxviii.  18.)  Timnah  was  the  chief  town  of  one  of  the 
 districts  in  which  Judea  was  divided  under  the  Roman  rule,  which  proves  it  at  that 
 time  still  to  have  been  a  place  of  importance. 
 
 14.  D''3''y  Enayini  is,  as  already  stated  in  our  note  to  this  text,  generally  con- 
 sidered to  be  the  same  as  Enam,  (Josh  xv.  43.)  which  also  belonged  to  Judah's 
 territory,  and  was  situated  near  Timnath,  as  appears  from  Joshua.  Its  name  was 
 probably  derived  from  two  wells,  (py  well,  with  the  dual  termination  D^-)  near 
 which,  in  the  time  of  Judah,  some  habitations  had  probably  been  erected,  that 
 afterwards  increased  to  a  town.  The  great  vahie  in  which  wells  and  water  courses 
 are  held  in  the  East,  anciently  and  at  present,  is  well  known.  It  is  therefore  natural, 
 that  the  places  near  them  should  have  been  early  selected  in  preference,  to  form 
 settlements,  and  even  for  temporary  encampments.  (Judges  vii.  1.,  1st  Sam. 
 xxix.  1.  et  all.)  Hence  we  find  the  word  py  well,  prefixed  to  the  name  of  so  many 
 places  in  Palestine. 
 
SUPPLEMENTARY    AND    GEOGRAPHICAL    NOTES.  257 
 
 his  prognostications  so  wonderfully  fulfilled  ;  which  proved  him  to  be  one  peculiarly 
 favored  by  God,  and,  therefore,  evidently  good  and  virtuous,  and  whose  solemn 
 assurance  of  innocence  ought  to  be  credited — could  influence  this  ungrateful  lord  to 
 make  the  slightest  exertion  to  have  Joseph's  case  at  least,  investigated;  but  being 
 reinstated  in  his  high  office,  and  enjoying  again  the  emoluments  and  honours  there- 
 with connected,  he  scorned  to  own  that  he  was  under  obligation  to,  or  had  ever  been 
 in  any  relation  with,  one  so  humble  as  Joseph.  But  an  event  took  place  soon  after, 
 which  rendered  it  probable,  that  through  Joseph,  he  might  secure  promotion  or 
 advantages  to  himself;  then,  indeed,  did  this  courtier  find  it  convenient  to  remem- 
 ber the  poor  Hebrew  youth,  whom  he  had  left  to  languish  in  prison.   Infra  xli.  12. 
 
 END  OF  SECTION    ^tJ^^I 
 
 SUPPLEMENTARY     NOTES. 
 
 Note  (a)  page  244.  "  Having  cleared  the  intricate  defiles  of  this  part  of  the 
 country,  *  *  *  we  got  upon  an  extensive  open  field,  which  bore  an  abundant  crop  of 
 thistles,  and  on  which  several  herds  of  black  cattle  were  feeding.*  *  *  This,  by  some, 
 is  supposed  to  be  the  scene  of  the  infamous  conspiracy  of  which  the  liberty  of  Joseph 
 was  the  temporary  victim.  A  little  further  on,  we  arrived  at  Gib  Youssouf,  or  the 
 pit  into  which  Joseph  was  cast  by  his  brethren,  being  a  ride  of  three  hours  and  forty 
 minutes  from  Mensura."  {Richardson,  vol.  ii.  p.  443.)  One  of  the  principal  roads  from 
 the  Haouran  and  Mount  Gilead,  to  Egypt,  yet  runs  through  this  district.  Speaking  of 
 the  same  neighbourhood,  (Nablous  or  Shechem)  Dr.  Clarke  says,  "  along  the  valley  we 
 beheld  a  company  of  Ishmaelites  coming  from  Gilead,  as  in  the  days  of  Reuben  and 
 Judah,  with  their  camels  bearing  spicery,  and  balm,  and  myrrh,  who  would  gladly 
 have  purchased  another  Joseph  of  his  brethren,  and  conveyed  him  as  a  slave  to  some 
 Potiphar  in  Egypt;  upon  the  hills  around  flocks  and  herds  were  feeding,  as  of  old, 
 nor  in  the  simple  garb  of  the  shepherds  of  Samaria,  was  there  anything  repugnant 
 to  the  notions  we  may  entertain  of  the  appearance  presented  by  the  sons  of  Jacob.'' 
 He  adds,  that  the  morning  after  his  arrival  at  Nablous,  he  met  caravans  coming 
 from  Grand  Cairo.  {Travels  through  Greece,  Egypt,  and  the  Holy  Land,  §c.,  vol.  ii, 
 p.  509.) 
 
 Note  (6)  page  246.  We  have  been  favored  by  Dr.  Loewe,  (author  of  the  "  Origin 
 of  the  Egyptian  Language,"  Oriental  Linguist  to  H.R.  H.  the  Duke  of  Sussex,  &c.) 
 with  a  new  and  very  learned  elucidation  of  the  name  of  Potiphar,  and  other  Egyptian 
 names  occurring  in  Genesis,  which  will  be  found  at  the  end  of  this  volume. 
 
 GEOGRAPHICAL  NOTES. 
 
 Ch.  XXXVn.  7.  jnn  Oothan  was  a  small  place  of  the  tribe  of  Judah,  not 
 far  from  Shechem.  According  to  Eusebius  and  Jerom,  it  was  situated  about  twelve 
 miles  to  the  north  of  Sebaste,  (Samaria)  in  a-  narrow  pass  of  the  mountains  of 
 Gilboa,  on  the  caravan  road  from  Egypt  to  Gilead.     It  is  mentioned,  2nd  Kings 
 
259  GENESIS    XLI. 
 
 Ch.  XLI.  1.  It  came  to  pass  at  the  end  of  a  period  of  two 
 years,  that  Paroh  dreamed,  and  behold  he  stood  by  the  river. 
 
 2.  And  lo !  from  the  river  there  came  up  seven  kine,  goodly 
 in  appearance,  and  fat  in  flesh,  which  fed  in  the  reed  grass. 
 
 3.  And  behold  seven  other  kine  came  up  after  them  from  the 
 river,  bad  in  appearance  and  lean  in  flesh ;  and  they  stood  near  to 
 those  kine  on  the  brink  of  the  river. 
 
 4.  And  the  kine  bad  in  appearance  and  lean  in  flesh  devoured 
 the  seven  kine  of  goodly  appearance  and  fat.  Now  Paroh 
 awoke. 
 
 5.  He  slept  and  dreamed  a  second  time,  and  behold  seven  ears 
 of  corn  came  up  on  one  stalk,  rank  and  good. 
 
 the  buffalo  kind,  in  hot  countries,  seem  almost  amphibious ;  they  delight  to  stand 
 for  hours  in  the  water  with  their  bodies  immersed,  execpt  the  head ;  and  they  will 
 swim  the  most  broad  and  rapid  rivers,  without  reluctance  or  difficulty."  {Kitto.') 
 nSID  niD''  goodly  in  appearance.  Much  cattle  was  reared  in  Egypt,  and  the 
 breed  was  very  famous  among  the  ancients.  {Oppian.  Cyneg.  ii.  83.,  Aristot.  anim. 
 viii.  28.)  inXl  In  the  reed  grass.  Root  nPIN  (not  found  in  Scripture  in  its 
 radical,  or  a  verbal  form),  the  final  H  being  changed  into  1  .  As  regards  the  signi- 
 fication of  the  word  inX,  the  majority  of  commentators  agree  in  explaining  it,  ac- 
 cording to  our  rendering;  not  as  Rashi  and  Rashham  have  it,  "  a  marsh."  We  are 
 borne  out  by  the  Targumim,  Nachmanides,  Abarhanel,  ^c,  who  are  unanimous  as 
 to  its  meaning  the  long  grass,  or  reed,  growing  in  marshy  land ;  and  they  support 
 their  opinion  by  the  verse  fjOp''  vh  13X3  mij/  ^12  'h'2  IHS  X3C'*  "  Can  the 
 reed  grass  grow  without  the  marsh,  whilst  yet  in  stalks  nnplucked,  §■(■."  (Job  viii. 
 11.  12.)  The  Septuagint  has  tf  tw  ax^h  (It  may  not  be  unworthy  of  remark, 
 that  the  Greek  word,  used  in  translation  for  IHN  appears  nearly  allied  to  the 
 Hebrew,)  whilst  the  Vulgate,  on  the  contrary,  renders,  in  locispalustribus,  in  miry, 
 swampy  ground.  This  species  of  grass  was  one  of  the  best,  if  not  the  very  best 
 kind  of  pasturage  for  the  cattle  of  Egypt,  and  Theophrastus  tells  us  that  every  part 
 of  it  was  eaten  by  sheep  and  cxen. 
 
 3.  ^VN  Near  to.  From  the  meager  following  closely  upon,  and  standing  imme- 
 diately next  to,  the  fat  cattle,  Joseph  was  led  to  prognosticate  (he  seven  years  of 
 famine,  following  directly  after  those  of  plenty. 
 
 4.  nnsn  n3^3Sni  A7id  the  tine  devoured.  Pharaoh,  in  relating  the  dreams  to 
 Joseph,  added,  that  notwithstanding  the  lean  had  eaten  up  the  fat  kine,  their  ap- 
 pearance remained  unimproved. 
 
 5.  wh^^  V^'^  Seven  ears  of  corn.  Though  Dv3t;'  has  a  masculine  termina- 
 tion, it  is,  however,  of  the  feminine  gender  :  examples  of  this  kind  are  frequent. 
 "  The  inference  that  Egypt  was  the  birthplace  of  the  wheat,  may  not  be  far  from  the 
 truth,  for  though  Sicily,  Siberia,  and  Persia,  have  in  their  turn  been  pointed  out  as 
 
^^  n'ty^i:!  Din 
 
 s        s        s 
 
 niyn  ni<p-|^  ]0'"'-0^  ^^'^i^  ^^^^^  ^'^l?  ^5|?^  nini  3    j  ^nj^s 
 
 Ch.  XLI.  1.  Scripture  has  here,  as  on  other  occasions,  (Isaiah  vii.  7.)  left 
 us  in  uncertainty  as  to  the  period  -whence  these  two  years  are  to  be  computed ; 
 and  without  any  clew,  whether  they  commenced  from  the  release  of  the  chief 
 butler,  or  the  imprisonment  of  Joseph.  Most  commentators  believe  these  two 
 years  to  have  commenced  from  the  liberation  of  the  cupbearer;  an  opinion 
 adopted  by  RasM,  Abarbanel,  Rashham,  and  others,  Ahen  Ezra  appears  un- 
 decided, and  hints  the  probability  of  its  being  the  whole  extent  of  the  period 
 of  Joseph's  incarceration.  With  regard  to  chronology,  no  material  difference  arises 
 from  either  opinion;  since  it  is  established,  that  about  thirteen  years  elapsed 
 from  the  sale  of  Joseph,  until  his  promotion  to  the  office  of  vizier  of  Egypt.  DTIJB' 
 CJO^  a  period  of  two  years,  literally,  two  years  of  days.  Most  of  the  modern 
 translators  render  these  words,  at  the  end  of  two  full  years  ;  so  also  the  authorised 
 version ;  the  Jewish  German  translators  have,  "  Nach  Verlauf  von  zwei  vollen 
 Jahren,"  whilst  the  Targumim  and  Vulgate  do  not  at  all  translate  D^0\  and  the 
 Septuagint  literally  renders  rjjxepwv.  We  have  adopted  the  word  period,  since, 
 as  Geseiiius  justly  remarks,  D''t3''  acquires  this  signification,  when  preceded  by  the 
 word  Ei'in  or  DTl^C  (Comp.  Gen.  xxix.  4.,  Jer.  xxviii.  3.,  2nd  Sam.  xiii.  23.) 
 In  addition  to  this,  it  may  be  given  as  the  opinion  of  Rabbi  Solomon  ben  Melech, 
 that  DTliki^  (the  dual  of  n3£^)  would  not,  without  the  addition  of  D^JOS  have  posi- 
 tively expressed  two  full  years,  but  might  have  conveyed  the  greater  part  only  of  these ; 
 since  ilJC  is  indiscriminately  applied  to  a  portion,  as  well  as  to  the  whole  of  a  year. 
 Thus  1^31^'  p  (Lev.  xii.  G.  et  pass.)  implies  an  animal  in  its  first  year,  not  having 
 yet  completed  it ;  in  the  same  way  that  DTlJt;^  alone  might  have  signified,  in  the  se- 
 cond year,  before  its  completion.  "IIX^H  the  river.  Though  nearly  all  commenta- 
 tors have  regarded  this  word  as  a  noun,  originally  denoting  the  Nile  and  its  tributary 
 streams,  and  thence  applied  to  other  rivers  and  canals  ;  (Dan.  xii.  5.  6.,  Isaiah  xxiii. 
 3.  &  10.,  and  Job  xxviii.  10.)  yet  its  derivation  is  uncertain.  Nachmanides  compares 
 it  with  TlX,  and  FUrst,  in  his  Concordance,  with  the  Samaritan  "1X^  to  shine.  It  ap- 
 pears, however,  that  this  word  is  of  Egyptian  origin,  and  identical  with  lAPO  ; 
 whence,  with  a  few  exceptions,  (Dan.  Isa.  Job,  as  above,)  it  is  exclusively  applied 
 to  the  Nile.  We  find  an  analogy  in  the  word  "^T^^T^  which  is  mostly  applied  to  the 
 Euphrates.     Vide  note  (a)  at  the  end  of  this  Section. 
 
 2.  nils  ySB'  Seven  kine.  "  The  action  of  the  oxen  coming  up  out  of  the  water 
 is  quite  natural,  and  such  as  Pliaraoh  may  have  witnessed  every  day.     Animals  of 
 
260 
 
 GENESIS    XLI. 
 
 6.  And  lo!  seven  ears,  thin  and  parched  by  the  east  wmd 
 sprung  up  after  them. 
 
 7.  The  thm  ears  then  swallowed  the  seven  rank  and  full  ears; 
 Paroh  awoke,  and  lo  !  it  was  a  dream. 
 
 8.  It  happened,  in  tKe  morning,  that  his  mind  was  struck ;  so 
 he  sent  and  had  all  the  diviners  of  Egypt,  and  all  its  wise  men 
 called :  Paroh  related  to  them  his  dream,  but  none  could  interpret 
 it  to  Paroh. 
 
 their  knowledge  of  the  secret  operations  of  natural  power — a  thing  alike  unknown 
 and  incomprehensible  to   the  multitude — magicians  also.     They  are,  according  to 
 the  different  derivations  of  the  word,  differently  described  to  us.     Rashi  traces  this 
 word  from  the  Chaldai'c,    *D'>t3    "  bones  of  the  dead,"  and   concludes   that  they 
 augured  from  the  bones  of  dead  bodies.     Ahen  Ezra  and  Kimchi  imagine  them  to 
 be  nn7inn  ''toSn,  such  as  knew  and  understood  the  workings  of  nature.     Men- 
 delssohn considers   them  to  be  hierographers,  and  the  Avord  DDIH  to  be  derived 
 from  the  Hebrew,  t2"in  (Isaiah  viii.  1.,  much  allied  with  yT\<  C^'IPI.  mn  with  the 
 Greek  yapaaaw^  perhaps  also  with  the  German  kratzen,  and  the  English  scratch,) 
 a  graver  from  their  engraving  in  figures,  known  to  themselves  only,  their  several 
 sciences  and  mysteries.     Some  moderns  consider  this  word  of  Hebrew  origin,  but 
 formed  after  an  Egyptian  prototype;  thus  Jablonsky  compares  it  with  "  Ersom," 
 magician,  and  /.  Rossi,  with  "  Harethom,"  a  keeper  of  mysteries.     The  Septuagint 
 has  here  rendered    e^rjr^rjTai    iiiter prefers,  and  the  Vulgate  has,    "  conjectorcs," 
 soothsayers.     Zunz  and  Ariiheim  both  render  "  Zeichendeuter,"  augurs ;  Salomon 
 has,  "  Bilderschriftdeuter,"  interpreters  of  hieroglyphics ;  Rnd  Philippson,  "  Gcheim- 
 dcuter,"  revealers  of  occult  things,  by  secret  or  supernatural  means,  i.  c.  diviners. 
 Whilst  each  of  these  numerous  versions  has  something  in  its  favor,  that  of  Philippson 
 appears  to  us  the  most  correct,  both  for  coming  nearest  the  text,  and  being  least 
 limited  in  signification.     It  approaches  that  class  of  Egyptian  priests,  or  hierophants, 
 whom  the  Greeks  denominated  lepor^paj.ij.ia-Teis  sacred  scribes,  or  professors  of 
 sacred  learning,  M'hose  principal,  though  not  only  occupation,  it  was,  to  unravel  the 
 traditional  mysteries  of  the  hieroglyphics;  an  art,  which  is  now  entirely  lost.     The 
 Egyptians  considering  dreams  nothing  more  than  a  collection  of  figures,  deficient 
 however  of  concatenation,  committed  the  interpretation  of  these  to  their  diviners. 
 {Aruch.  Art.  nK3"l3  v,  where  the  curious  may  find  some  very  interesting  informa- 
 tion.)    n*03n    Its  wise  men.     "  They  were  the  persons  who  addicted  themselves 
 solely   to   divine   worship,  and  the  study  of  wisdom,  passing  their  whole  life  in 
 the  contemplation  of  divine  tilings.     Astronomy,  self  purification,  arithmetic,  and 
 geometry,  together  with  singing  hymns  in  honor  of  their  gods,  was  their  continual 
 employment."    {Dodd  ap.  Clarke.)     All  these  diviners  and  wise  men,  priests  and 
 sages,  did  Pharaoh  assemble,  to  interpret  the  several  emblems  and  figures  which  had 
 appeared  to  him  in  his  nightly  vision ;  yet  all  was  in  vain,  of  all  assembled  ims  ^i^ 
 DniS  there  was  no  one  that  could  decipher   their   meaning  PiyiD?  to  Pharaoh ; 
 which,  as  Medrash  Rahha  informs  us,  implies,  that  they  did  interpret  the  dreams, 
 but  not  to  Pharaoh's  satisfaction.    Thus  they  said :  Thou  wilt  beget  seven  daughters. 
 
hini  6    ♦  ninbi  ni^ns  nnx  n:Dp!i  r.iVj?  D^^atJ^  pt^  i  n^ni 
 
 -  •    :  I         :  ^        •:  «.t    •.•  ^v|t  :  j  "  •    t;  •        '^   -  av  j-  ■    : 
 
 fp;*!  niKS/t?ni  niiSin^r!  tzi^'p^^'ri  ynsi'  nx  mp'^ri  o^S^^'n 
 
 -:  V  V  T  «:    :  -  •■  -  :  -     t    ^v  t  -:  t  v  :         -v":    •        j-   ■-.     :  -  t 
 
 claimants,  yet  when  we  recollect  that  the  first  time  we  hear  of  wheat,  it  is  in  Egypt, 
 we  may,  though  perhaps  not  unequivocally,  suggest  this  country  as  the  fatherland  of 
 wheat,  whence  it  might  have  extended  to  the  isles  of  the  Mediterranean,  and  sub- 
 sequently to  Greece,  and  her  colonies  westward."  {Kifto.)  niX''"ll  ra7ik.  Ex- 
 presses the  plumpness  and  beauty  of  the  ears ;  the  corresponding  word  in  the  text  is 
 literally,  healthful,  or  sound,  which  is  afterwards  {infra  ver.  22.)  explained  by 
 niN^O  full. 
 
 6.  manti^  scorched.  The  root  ^^^  is  only  here  to  be  met  with  in  a  verbal 
 form,  though  it  frequently  occurs  as  a  noun.  (Vide  1st  Kings  viii.  3.  7.,  and  x\mos 
 iv.  9.)  Geseiiius  compares  it  with  the  Chaldaic  ^'\^,  and  the  Hebrew  ^T\y  (Cant. 
 i.  6.)  to  hum,  an  effect  generally  ascribed  to  the  east  wind.  This  wind,  on  its  way 
 to  Palestine,  crosses  the  deserts  of  Arabia,  and  is  exceedingly  keen,  violent  and 
 dry,  wherefore  it  parches  all  vegetation  exposed  to  its  influence.  From  these  pro- 
 perties, the  Hebrews  called  any  wind  akin  in  destructiveness  to  the  east  wind  D''*1p 
 (Comp.  Exod.  xiv.  21.,  Ps.  xlviii.  8.,  Job  xxvii.  21.)  Hence  the  blasting  of  the 
 ears  in  Egypt,  is  likewise  attributed  to  the  east  wind,  though  those  efi'ects  are  in 
 that  country  produced  only  by  the  south  wind,  which,  according  to  Niebuhr,  can  in 
 a  single  moment  change  the  most  luxuriant  vegetation  into  a  mass  of  parched 
 herbage. 
 
 7.  Dvn  njni  And  lo,  it  was  a  dreatn.  5'^^o>-«o  remarks,  that  D"l?n  is  used  sin- 
 gularly, because  Pharaoh  now  perceived,  and  was  struck  with,  the  sameness  that 
 runs  through  both  dreams,  and  believed  them  to  be  but  one.  The  Targumim, 
 however,  followed  by  Rashi,  explain  it  to  imply  the  completion  of  a  dream  which 
 now  required  interpretation. 
 
 8.  inn  DJ?3ni  His  mind  was  struck.  His  mind  was  disturbed,  and  it  rung 
 within  him  as  the  tongue  in  a  bell ;  (comp.  J1?0J?S  Jud.  xiii.  25.,  Dan.  ii.  3.)  whi.nce 
 the  same  root  is  used  also  to  signify  the  anvil.  It  may  be  easily  imagined  that 
 Pharaoh  should  have  been  affected  by  his  dreams,  when  we  recollect,  that  in  ad- 
 dition to  the  stress  laid  by  the  ancients  on  dreams  generally,  those  of  Pharaoh 
 acquired  additional  importance  from  being  connected  with  cattle.  A  symbol  of  the 
 fructifying  Nile  was  the  sacred  heifer,  and  this  species  of  animal  emerging  from  the 
 Nile,  was  particularly  typical  of  tillage  ;  the  fat  kine  foretokening  rich  abundance, 
 the  meager  sterile  scarcity ;  and  it  may  have  been  a  fear  of  famine,  that  caused 
 Pharaoh's  distress  at  his  dream.  *JOD"in  the  diviners.  The  D''?DDin  (who  re-occur 
 only,  infra  ver.  22.  and  Exodus  vii.  11.  22.,  viii.  3.  14. ; — the  frequent  mention  of  the 
 D'')0t3"in  in  Daniel,  does  not  here  concern  us,  they  being  of  a  different  land  :  the 
 Jlagi  of  Babylon)  were  not  the  decipherers  of  hieroglyphics  only,  but  were,  from 
 
261  GENESIS    XLI. 
 
 9.  Then  siDokc  the  chief  butler  to  Paroh,  saying ;  INIy  trans- 
 gressions do  I  call  to  mind  this  day. 
 
 10.  Paroh  was  wroth  with  his  servants,  and  placed  them  in 
 custody,  at  the  house  of  the  captain  of  the  guards,  both  me  and  the 
 chief  baker. 
 
 11.  We  dreamed  a  dream  in  one  night,  I  and  he;  we  dreamed 
 each  man  according  to  the  interpretation  of  his  dream, 
 
 12.  And  there  was  with  us  a  Hebrew  youth,  servant  to  the 
 captain  of  the  guards ;  we  related  unto  him,  and  he  interpreted 
 unto  us,  our  dreams  -,  to  each  man  according  to  his  dream,  did  he 
 interpret. 
 
 13.  And  as  he  had  interpreted  unto  us,  so  did  it  come  to  pass, 
 me  they  replaced  in  my  office,  and  him  they  hanged. 
 
 14.  Then  Paroh  sent,  and  had  Yoseph  called ;  they  hastily 
 brought  him  out  of  the  dungeon  ;  he  shaved  himself,  changed  his 
 raiment,  and  appeared  before  Paroh. 
 
 15.  Paroh   said  unto   Yoseph,  I    have  dreamed  a  dream   and 
 
 13.  "lil  3''5^n  "Tilt*  Me  they  replaced,  §c.  The  nominative  to  tlie  verb 
 ^''t^*^  is  omitted;  it  may  either  mean  "  Pharoh,"  or  "  the  Hebrew  youth,"  caused 
 me  to  be  reinstated;  (3''J^n  being  in  Hipheel.)  We  follow  the  opinion  of  Rashi, 
 who  is  inclined  to  the  former ;  for  it  is  no  unfrequent  occurrence  that  the  nominative 
 to  the  verb,  when  self  evident,  is  omitted.  TOT[  iniSI  And  him  they  hanged. 
 The  Vulgate  adds,  "  in  cruce,"  on  a  gibbet. 
 
 14.  nj?"nQ  ^7t^'''1  And  Paroh  sent.  "  Pharaoh,  happy  in  the  prospect  of  relief 
 from  the  unusual  trouble  of  an  uninterpreted  dream,  sent  an  order  probably  to  the  chief 
 of  the  royal  police,  to  release  Joseph,  and  to  send  him  to  the  palace."  (Kitto.)  H^JM 
 He  shaved  himself.  With  the  Egyptians,  the  hair  and  beard  -were  suffered  to  grow 
 during  times  of  mourning  only  ;  a  custom  directly  opposed  to  that  of  most  oriental 
 nations,  who  carefully  cherished  the  beard,  and  who  regarded  as  a  deep  disgrace, 
 and  bewailed,  the  loss  of  it.  (Comp.  Jes.  xv.  2.,  Jer.  xvi.  6.  Amos  xiii.  10,  &c.) 
 Abarbanel  here  calls  our  attention  to  the  equity  of  God,  as  displayed  in  human 
 events.  "  His  mighty  deeds  are  without  end  ;  dispensing  alike  good  or  evil,  accord- 
 ing to  the  deserts  of  man.  Joseph,  whilst  detested  by  his  brethren,  was  loved  by 
 the  Egyptians ;  whilst  his  brethren  hated  him  for  his  interpretations,  tlie  Egyptians 
 honored  him  for  them;  his  brethren  deprived  him  of  his  coat  of  many  colours,  the 
 Egyptians  arrayed  him  in  vestures  of  royalty ;  those  cast  him  into  a  pit,  these 
 released  him  from  one ;  those  sold  him  for  a  slave,  these  readily  proclaimed  him 
 their  ruler."  A  mind  such  as  Joseph's,  must  indeed  have  found  consolation  for  every 
 trouble,  in  Him,  whom  alone  he  adored,  whose  marvellous  deeds  he  evidently  per- 
 ceived, who  requited  every  former  tribulation  by  administering  comfort. 
 
 15.  y^Dt^>J^   Thou  tmderstandest.     We  very  frequently  find  the  root  V^'^  applied, 
 VOL.    I.  3    O 
 
T    :  :    IT   T          v.       -:     I       y  :    •    :  ;>■  f,  t     i-  -.  >.t   v  t   ;y-   :  3      : 
 
 --n5<  !i:S-nns*i  i^-nsD3T  Q^h!it3n  nb^^  nnj;  niij;  nj^i  ^^nt^ 
 
 J-  ATT      |j--         vT  -IT         >v     -:i-       ;)•:-  it  t  v       -:  i-  J-  a" 
 
 and  bury  as  many,  &c.     Their  manner  of  interpretation  was  not  calculated  to  qviiet 
 Pharaoh's  disturbed  mind. 
 
 9.  ''H.^n  riN  My  transgression.  It  is  evident  that  the  chief  butler  alludes  to  the 
 offence,  for  which  he  and  the  baker  had  been  incarcerated.  Mendelssohn  finds 
 another  meaning  in  these  words  :  "  Though  I  must  bring  my  sins  into  recollection, 
 yet  do  I  feel  bound  to  inform  Pharaoh  of  the  following  event."  "  It  is  not  ijossible," 
 says  Dr.  Clarke,  "  he  could  ha.\e  forgotten  the  circumstance  to  which  he  alludes; 
 it  was  too  intimately  connected  with  all  that  was  dear  to  him,  to  permit  him  ever 
 to  forget  it.  But  it  was  not  convenient  for  him  to  remember  this  before;  and  pro- 
 bably he  would  not  have  remembered  it  now,  had  he  not  seen  that  giving  this  in- 
 formation in  such  a  case,  was  likely  to  serve  his  own  interest.  We  are  justified  in 
 thinking  evil  of  this  man,  because  of  his  scandalous  neglect  of  a  person,  who  had 
 foretold  the  rescue  of  his  life  from  imminent  destruction;  and  who,  being  unjustly 
 confined,  prayed  to  have  his  case  fairly  represented  to  the  king,  that  justice  might 
 be  done  him." 
 
 10.  t)Vp  nyiQ  Pharaoh  was  wrath.  (!?apnw  is  the  Egyptian  word  for  "king," 
 Q)erhaps  a  derivation  from  yiS  the  hair  of  the  head,  used  by  Synecdoche  for  the 
 head,  and  thence  applied  to  the  chief,)  and  remained  the  appellation  of  the  Egyptian 
 monarchs,  up  to  the  time  of  their  conquest  by  the  Persians."  {Gesenius.)  This 
 construction  of  the  word  Pharaoh  renders  the  sentence  more  intelligible,  for  how 
 dared  a  servant  address  his  royal  master  by  name  ?  But  he  might  with  every  pro- 
 priety say,  "  The  King  was  wrath,  &c. ;"  thus  also  the  Vulgate,  "  Iratus  Rex 
 servis  suis."     The  Samaritan  reads,  DniS  \T\'^\  and  placed  them,  for  '•HIX  me. 
 
 11.  Ittlbn  pinS^  According  to  the  interpretation.  Vide  supra  xl.  5.  The 
 chief  of  the  butlers,  knowing  the  interpretation  was  correct,  anticipates  himself  in  his 
 narrative,  and  says  that  their  dreams  had  exactly  the  meaning,  which,  as  the  issue 
 of  events  taught,  Joseph  had  ascribed  to  them. 
 
 12.  "131  *liy  '•"lay  lyj  a  Hebreu>  youth,  servant,  ^c.  Our  Rabbins  have,  from 
 these  several  epithets  inferred,  that  they  were  applied  to  Joseph  by  way  of  con- 
 tempt; thus  the  butler  said,  "  He  is  but  a  youth,  not  yet  arrived  at  maturity  of 
 sense ;  a  Hebrew,  different  from  us  in  creed ;  a  bondman,  unfit  to  appear  before  tlie 
 magnificence  of  an  Egyptian  throne."' 
 
262  GENESIS    XLI. 
 
 there  is  no  interpreter  of  it,  but  I  have  heard  say  of  thee,  thou 
 undcrstandest  a  dream  to  interpret  it. 
 
 16.  Yoseph  answered  Parch  and  said:  Not  I,  hut  God  will 
 give  an  answer  q/"  peace  to  Paroh. 
 
 17.  Then  Paroh  spoke  unto  Yoseph:  In  my  dream  behold  I 
 was  standing  on  the  bank  of  the  river. 
 
 18.  And  lo !  from  the  river  there  came  up  seven  kine,  fat  in 
 flesh  and  goodly  in  form,  which  fed  in  the  reed-grass. 
 
 19.  And  behold  seven  other  kine  came  up  after  them,  poor, 
 very  bad  in  form  and  lean  in  flesh ;  I  have  not  seen  any  so 
 bad  in  form,  in  the  whole  land  of  Egypt. 
 
 20.  The  poor  and  lean  kine  devoured  the  first  seven  fat  kine. 
 
 21.  They  came  into  their  intestines,  yet  it  could  not  be  known, 
 that  they  had  come  into  their  intestines,  their  appearance  being 
 bad,  as  at  the  beginning  ; — I  now  awoke. 
 
 are  cither  added,  omitted  or  altered,  whilst  withal,  the  signification  of  the  whole 
 remains  unchanged."  {Mendelssohn.)  The  seven  fat,  and  the  seven  lean  kine  coming 
 out  of  the  same  river,  plainly  and  at  once  show  the  cause,  both  of  the  plenty  and  the 
 dearth.  It  is  well  known  that  there  is  scarcely  any  rain  in  Egypt,  that  the  country 
 depends  for  its  fertility  on  the  overflowing  of  the  Nile;  and  that  this  fertility  is  in 
 proportion,  to  the  duration  and  height  of  these  temporary  deluges.  The  connection 
 of  the  dreams  with  the  river,  obviously  suggested  to  all  who  heard  them  and  their 
 interpretations,  that  the  years  of  plenty,  would  result  from  an  unusually  favorable 
 succession  of  those  inundations,  by  which  the  valley  of  the  Nile  is  fertilized;  and 
 that  the  ensuing  years  of  scarcity,  would  be  caused  by  the  failure  of  its  waters,  to 
 rise  to  the  fertilizing  point. 
 
 19.  nipll  And  lean.  The  radix  pp''\  from  which  this  adjective  is  derived,  sig- 
 nifies originally,  to  tread  or  stamp,  so  as  to  extend  the  Avidth ;  whence  its  meaning 
 thin,  meager.  (Gesenius.)  ]}1?  Bad  in  form.  Literally  in  badness,  (yi  substantive 
 radix  yyn.)  The  Sept  has  Tciainas  'aicxpoTi^pas ^  "worse  than  these,"  and 
 the  Vulgate  has  altogether  omitted  the  word  )i't?. 
 
 21.  n331p  Their  intestines.  The  form  here  employed,  to  which  the  H  servile 
 has  been  added,  should  have  been  n:3"lp;  (Comp.  nJlQ?  supra  xxi.  29.  n3?3 
 infra  xlii.  3G.),  the  ?1iD  of  the  1  in  this  instance,  forms  a  rare  exception. 
 "\y\  yTl3  s'?1  Yet  could  it  not  he  ktiown.  Rashham  thu^  accounts  for  these 
 additional  words:  "  Pharaoh,"  he  says,  "  told  Joseph,  I  now  recollect,  that  whilst 
 dreaming,  it  appeared  to  me  that  the  meager  kine  were  not  in  better  condition,  after 
 having  devoured  the  fat  kine,  than  they  had  been  previously."  "  These  words,"  he 
 adds,  "  could  not  have  been  mentioned  above ;  for,  though  they  related  to  the 
 dream,  yet  they  were  rather  an  impression  left  on  Pharaoh's  mind,  ajter  he  had 
 awuko,  than   a  portion  of  the    dream   itself."     liTiXlD    Their  appearance.     It    is 
 
nbx'?  ^j^^r■^^<  ^pv  ]vl\  i6    :  ini<  ^k^h  DiSn  yptJ^n  n^:^':? 
 
 ••  •    :  IT    T  T    »!.v  :    •  -  -    A  J      •         >.T    T  >         •  :  t      ^  -  jv 
 
 nij'p'il  "T«?  ")Nri  ni)^11  ni^'i  innn^?  n^^^y  hn^^f  nnr-yng^ 
 
 T      !      -  -  '^^       I  T  •   V-    :       •  I         V>V  T       :  T   a-    T  •  !•        T  1  AT       T 
 
 :  n^nsn  m^b^'t^nn  nnan  j^riK^  nx  niv"in*i  nipnn  nihsn 
 
 1  ■     :       -  «.  I-    T  iT      -  '      -SV  J"  <■,      TIT     :  )V       -IT  T       - 
 
 not  only  in  its  jirimary  signification,  to  rterar,  but  also  in  a  secondary  one,  to  under- 
 stand. (Compare  "IJIJJ'7  yOJiTl  N?  "IJJ'N  MJ  "  A  nation  whose  tongue  thou  shalt  not 
 UNDERSTAND."    Dcut.  xxviii.  49.) 
 
 16.  nV?3  Kot  I.  Joseph,  evidently  sensible  of  his  own  inability  to  decipher 
 dreams,  and  unwilling  to  encourage  even  a  kingly  delusion,  acknowledges  himself 
 an  instrument  only  in  the  divine  hand,  and  thus  assures  Pharaoh,  that  with  the 
 assistance  of  his  Elohim  (God),  he  will  interpret  the  dreams ;  Pharaoh  does  here- 
 after confess  the  potency  of  Joseph's  God,  when  (infra  v.  38.)  he  exclaims.  Shall 
 we  find  a  man  in  whom  is, — not  Egyptian  necromancy,  but — the  spirit  of  God  f 
 "  Joseph,  by  the  modest  reply  he  makes,  does  at  once  assure  Pharaoh  that  his 
 interpretation  will  be  the  true  one,  while  at  the  same  time  he  flatters  him,  by  plac- 
 ing his  (Pharaoh's)  welfare  in  connection  with  Divine  Providence."  {PMlippsohn.) 
 njy  Will  give  aii  answer.  We  have  foUoAved  Boothroyd  in  his  rendering  of  the 
 latter  part  of  this  verse,  in  which  he  appears  to  us,  to  have  been  exceedingly  happy. 
 He  has  considered  njy  in  the  Hipheel  or  causative  conjugation,  and  has  translated 
 accordingly,  will  cause  or  give  an  answer  of  peace.  This  extensive  root  njy  bears 
 several  other  significations  also  ;  thus,  to  account,  (Job  xxxiii.  13.)  to  grant,  (Eccles. 
 X.  19.  vide  Meoidelssohn.)  to  commence  speaking,  (Job  iii.  2.)  &c.  We  have  ren- 
 dered "  will  give  an  answer,"  as  best  suiting  the  textual  reading.  The  Sept.  as 
 well  as  the  Samaritan,  connect  ny?3  with  DTl^X  ;  the  former  has  'Avev  too 
 eeov  ovK  aTroKpiOyaeTai,  and  the  latter  nyiQ  DI^SJ'  DN  my  i6  D^"t'?^*  n]h2 
 "  Without  God,  7io?ie  can  cause  peace  to  Pharaoh." 
 
 17.  ^DV  vH  nyiD  "13'T'I  Then  Paroh  spoke  unto  Yoseph.  Jonathan  in  his 
 version  interpolates  the  words  :  '•O/H!!  JT'IH  ^OH  I  saw  in  my  dream,  S^c. 
 
 18.  "I5<n  nD''1  And  goodly  in  form.  Instead  of  ilXIO  appearance,  (supra  v.  2.) 
 the  word  "IXn  form,  is  here  employed ;  JTlpT  is  substituted  for  DIpT ;  and  the 
 word  ni?1  poor,  is  added ;  in  the  same  way  some  other  synonymous  words 
 supply  the  place  of  those  used,  supra  vv.  5.  6.  and  7.  We  find  even  some  further 
 alteration  made  by  Joseph,  in  the  interpretation  of  the  dreams  (vide  infra  vv.  2G.  27.) 
 to  Pharaoh.    "  In  fact,  it  mostly  occurs,  that  in  repetitions  of  the  same  things,  words 
 
263  GENESIS    XLI. 
 
 22.  I  further  saw  in  my  cli-eam :  Seven  cars  come  up  on  one 
 stalk,  rank  and  good, 
 
 23.  And  behold  seven  ears,  sapless,  thin  and  parched  by  the 
 east  wind,  sprung  up  after  them. 
 
 24.  The  thin  ears  then  swallowed  the  seven  goodly  ears ;  this 
 have  I  told  unto  the  diviners,  but  none  could  expound  it  to  me. 
 
 25.  Then  Yoseph  said  unto  Paroh :  The  dream  of  Paroh  is 
 one  ;  what  the  Lord  is  about  to  do  he  hath  foretold  unto  Paroh. 
 
 26.  The  seven  goodly  kine  denote  seven  years,  and  the  seven 
 good  ears  denote  seven  years,  the  dream  is  one. 
 
 27.  The  seven  kine,  lean  and  ill  favoured,  that  came  up  after 
 them,  denote  seven  years ;  and  the  seven  ears  of  corn ,  thin  and 
 parched  by  the  east  wind,  will  be  seven  years  of  famine. 
 
 28.  This  it  is  that  I  have  said  unto  Paroh ;  what  the  Lord  is 
 about  to  do,  he  hath  shown  Paroh. 
 
 29.  Behold  there  come  seven  years  of  great  abundance  in  the 
 whole  land  of  Egypt. 
 
 30.  But  there  will  arise  seven  years  of  famine  after  them,  and 
 all  the  abundance  of  the  land  of  Egypt  shall  be  forgotten,  yb;- the 
 famine  will  consume  the  land. 
 
 31.  The  abundance  shall  not  be  perceived  in  the  land,  because 
 of  the  famine  following,  for  it  loill  he  grievous  mdeed. 
 
 hence  he  is  somewhat  confused,  as  appears  in  -vv.  25,  26,  27. ;  and  from  this 
 cause,  he,  after  having  ordained  and  regulated  liis  ideas,  repeats,  or  rather  re- 
 commences, in  V.  28.  In  the  Samaritan  we  read  TillN,  instead  of  I^JH;  meaning, 
 "  what  the  Lord  is  about  to  do,  I  will  foretell  unto  Pharaoh." 
 
 27.  31?")  "•3K'  ynK'  ITl^  Will  he  seven  years  of  famine.  "  Famine  in  the  land  of 
 Egypt,  is  an  occurrence  so  rare,  and  exciting  such  general  astonishment  and  wonder 
 in  that  land,  which  is  *  as  the  garden  of  the  Lord,'  that  Joseph  first  interpreted 
 that  portion  of  the  dream,  which  predicted  famine  ;  thus  at  the  same  time  convinc- 
 ing Pharaoh  of  the  mercy  of  the  Eternal,  who  had  vouchsafed  to  him  (Pharaoh),  the 
 means  of  preventing  the  utter  extirpation  of  the  inhabitants  of  his  domains." 
 (Nachma^iides.) 
 
 28.  nt^y  DTl^Xn  It^X  W/iat  the  Lord  is  about  to  do,  he  has  foreshown  to  the 
 King,  on  whom  is  imposed  the  maintenance,  protection,  and  defence  of  the  people. 
 
 30.  31.  "131  ynr  N^l  Rashi  finds  the  realization  of  n3y^3ni  they  devoured,  in 
 the  words  ySCH  713  HitJ'JI  And  all  the  abundance  ivill  he  forgotten  ;  and  the  ful- 
 filment of  njmp  PX  1X3  ''D  ynU  Vh'\  it  could  not  he  knotvn  that  they  hud  come 
 into   their   intestines,   in    yiC^H  yiV  X?1      The    abundance    shall    not  he  known. 
 
ni^^v  ^'%^  V^^  '^i?ni  23  :  ninbi  nkS^  nnj^  n^p5  f^^y 
 npn  D^Ss^'n  jy^nrii  24    ♦  Drinn«  nintsk  anp  ni?n^  nii-p"^. 
 
 r  >.•  -     I    V  :  ••■.:-!-  v  -      it  />        -  v  t:   •     -      "  -  >v  j-- 
 
 D^h^N^n  n^^^  n^5  j^in  n^^$  hyns  Di':'n  rip3"':'N*  cidv  "1^2^")  25 
 
 3-        v:  IT         5.-    -:  J"  A  JT    V  'I    :  -  j    -.         ^     -.-  v        |    •  v        ■;  - 
 
 ^^^\  n|ri  b^i^  ynf  nibn  nhs  j;n,^  26  ♦  nj^ns'p  n^^n  n^V 
 p£^i  27    :  «^n  nn^s*  Di'^n  niin  d^:is^  ynsi'  mbn  b^'^^isj^h 
 
 '   -jv   :  1  VT  V  I    —.  1 1."  V  T        ^   -  1-:  -  ■   t;   •      - 
 
 y^f  1  njn  b-:?^  j;n^^  fT^^^  f^^W  ^i^lDl  ^'I'p-D  ^'^'^^^ 
 N*in  28  :  :25;-j  >;3^  yn^  !i^>;ij  ^'^I'^n  nisn^  nipn  }:2h^}$r\ 
 -nx  fij^^in  nb^V  D^^iS^5n  i^^s*  nyna-S.^  ^nna'n  n^^^  ii"^n 
 
 VT      :  V  \.v  ^  3-       v:  IT         sv    -:  f,    : "  v  •      :>•-     •         >:•    —.  t     t  - 
 
 :  Dn^J^  n>^"'^^5  ^"^1^  '^W  '^^^  ^\^^  '^^^  ^P  ^^  *  '"i^l^ 
 tDnv^p.5s*5  j^n^n-S|  nsfi^  tO'10^  ^S1  '#  ^^1^  i^pf  30 
 
 r/T  TjT       i"  ;     •       I      V  T    T       ^    T    T      -       ^  ^-y  I     ;  I      V  IT    T  V  'It  tit  tT     •    : 
 
 needful  to  remark,  that  the  ^  in  |n''N10  is  not  the  sign  of  the  plural,  but  the  sub- 
 stitute for  the  radical  H.  (Comp.  Job  xl.  33,  in  others,  xli.  1.)  |*p''X1  I  now  awoke. 
 The  Sept.  has  i^e^jeOe'tt  de,  being  then  aivoke,  eicoin>vOrjv^  I  slept  again;  and 
 the  Vulgate  renders,  Evigilans,  ruisus  sopore  depressus,  Aivaking,  I  was  again  over- 
 powered hy  sleep. 
 
 23.  n*l?0"l3^*  Sapless.  Rashi  derives  this  word,  -which  does  not  re-occur  in  scrip- 
 ture, from  the  Syric  "  Zunma,"  a  rock ;  and  considers  its  meaning  to  be,  devoid  of, 
 and  impenetrable  hy,  any  moisture,  i.  e.  sapless.  Onkelos  derives  it  from  |V3,  the 
 husk,  which  remains  after  the  grain  has  been  taken  out.  The  former  opinion  is 
 followed  by  every  commentator,  both  ancient  and  modern.  Neither  the  Sept.  nor 
 Vulgate  has  this  word. 
 
 25.  nj?lS^  f]D1''  IJONM  Then  Yoseph  said  unto  Paroh.  Some  connecting  link 
 appears  wanting  between  the  two  parts  of  this  verse.  Philippsohn  thinks  it  to  be 
 this  :  Joseph  assures  Pharaoh,  that  he  has  dreamed  this  dream  by  the  special 
 appointment  of  the  Deity,  and  finds  this  assurance  strengthened,  nay,  raised  beyond 
 all  doubt,  by  the  fact  that  both  dreams  declare  the  same  thing ;  he  further  shews 
 the  Egyptian  king,  that  though  the  ordinary  cause  of  plenty  or  want  is  the  river 
 Nile,  yet  its  inundations  are  under  the  direction  of  God — the  dreams  are  sent  by 
 Him,  not  only  to  foretoken  the  plenty  and  want,  but  to  show  also,  that  all  these 
 circumstances,  however  fortuitous  they  may  appear  to  man,  are  under  the  direction 
 of  an  overruling  Providence.  The  commencement  of  Joseph's  interpretation, 
 shews  the  degree  of  confidence  and  enthusiasm  with  which  he  addresses  the  king ; 
 
264  GENESIS    XLI. 
 
 32.  And  that  the  dream  was  repeated  unto  Paroh  a  second 
 time,  is,  because  the  thing  is  determined  by  the  Lord,  and  the 
 Lord  hasteneth  to  fulfil  it. 
 
 33.  Let  Paroh  then  select  a  man  discreet  and  wise,  and  set  him 
 over  the  land  of  Egypt. 
 
 34.  Let  Paroh  do  this  also ;  Let  him  appoint  officers  over  the 
 land,  and  take  up  the  fifth  part  of  the  land  of  Egypt,  during  the 
 seven  years  of  abundance. 
 
 35.  Let  them  gather  all  the  food  of  these  good  years  that  come, 
 and  lay  up  grain  under  the  hand  of  Paroh,  as  provision  for  the 
 cities ;  and  let  such  be  saved. 
 
 36.  Let  the  food  be  for  store  in  the  land,  for  the  seven  years  of 
 famine  which  will  be  in  the  land  of  Egypt,  that  the  land  may  not 
 utterly  perish  through  the  famine. 
 
 37.  This  thing  was  pleasing  in  the  eyes  of  Paroh,  and  in  the 
 eyes  of  all  his  servants. 
 
 38.  Paroh  then  said  to  his  servants :  Shall  we  yet  find  a  man 
 like  this,  in  whom  is  the  spirit  of  God  ? 
 
 from  Egypt,  which  continued  even  unto  later  times,  (thus  Egypt  was  the  granary  of 
 Italy,)  it  will  be  readily  perceived,  that  one-fiflh  of  the  produce  of  an  extra- 
 ordinarly  fertile  year,  such  as  all  the  seven  were,  must  have  sufficed  for  the  consump- 
 tion of  one  year  of  famine. 
 
 35.  12  Graiii.  Radix  ")13 ;  this  word  is  applied  to  corn  generally,  either  win- 
 nowed or  not.  {Ahen  Ezra.  comp.  infra  xlii.  3.  Ps.  Ixv.  14.)  ^*  nnn  Under  the 
 hand  of  Pharoh,  i.  e.  to  bo  entirely  at  the  disposal  of  the  king.  1")QtJ'1  And  let 
 such  be  saved.  These  words  form  a  distinct  period,  and  are  mostly  translated  as 
 such.  The  verse  might  be  thus  resolved:  Let  them  gather  grain — to  be  under  the 
 charge,  and  at  the  disposal  of  the  hing — which  shall  be  laid  up,  to  serve  as  food  for 
 the  cities. 
 
 37.  "13in  3tD''''1  This  thing  was  pleasing.  Pharaoh  and  his  courtiers  saw  that 
 the  counsel  was  prudent,  and  should  be  carefully  followed. 
 
 38.  NVttJn  Shall  we  find.  We  have  rendered  this  word  after  the  Targumim, 
 Rashi,  Mendelssohn,  the  Sept.,  Vulgate,  and  most  others,  as  the  first  person  plural 
 in  the  future  oiKal;  ?i%n.msi  Philippsom.\\A  Zunz,\\\\o,  thinking  it  the  imperso- 
 nal present  of  the  Niphal,  render  "  Wird  w^ohl  gefunden  werden,"  and  Cahen,  who 
 in  his  note  to  this  verse  has,  "  S' est  il  trouve,"  Has  there  yet  been  found.  Princi- 
 pally guided  as  we  have  been  by  the  majority,  we  have  not  boon  uninfluenced  by  the 
 context ;  for  we  think  it  much  more  consistent  that  Pharaoh  should  appear  as  address- 
 ing his  surrounding  ministers,  anxious  to  gain  their  assent  to  the  elevation  of  Joseph; 
 which  would  perhaps  not  have  been  wrung  from  them,  (for  the  reader  must  bear  in 
 mind,  that  the  Egyptians  were  ever  most  disaffected  towards  an  alien)  had  not  Ihc 
 
-S«  DiSnn  mm  hi)  32    :  n«?  x^n  n^r-?  p'^D^  ^'^v'^ 
 
 p>y-ni^  feni  Y'^j^'O'hv.  onp?)  np|3!i  hynD  nb^j?;.  34    ♦  d^vp 
 niibn  D^j^h  ^^i<-b-ni^  ^^5pl  ^s    :  yn^n  ')p  v^^^  onv^ 
 
 IT  T    :  v^T  IV  V  y  'i    :  "  "  "   '"  ^  ...  -AT  VI 
 
 px5  ttvsi^  T^  ^^1D  '^?^  V^^^  Xl^b  ]^'^p^^  ^5i<ri  n^ri^  36 
 rij^iD  ^i^j;5  wn  :2p^*i  37    j  sy^^^  p.&^ri  nnin-i^Si  izi:nv2? 
 
 V  T  aT  :   •  -:  at  t  '^-i        v  •%.    :  -  .       ^  it  ■      . 
 
 32.  niJ^n  hv\  And  that  the  dream  was  repeated  a  second  time.  niJti'n  a 
 verb,  derived  from  D''JtJ'  two,  and  in  the  infinitive  of  the  Niphal  conjugation. 
 According  to  Kimchi,  in  the  Sharashim,  (radix  n3t^)  this  verb  signifies  to  repeat  the 
 same  thing  often,  not  twice  only,  (comp.  in'piXn  HJ'lEJ'  ^'•03  Prov.  xxvi.  11.)  ; 
 hence  the  necessity  of  the  word  D''DyQ  here.  Joseph  thus  gives  vent  to  his  con- 
 viction of  the  certain  and  speedy  fulfilment  of  the  dream,  which  he  concludes, 
 from  its  twofold  representation;  "he  also  forms,  as  it  were,  an  introduction  to 
 the  next  verse ;  for,  supported  by  the  fact  of  the  speedy  realization  of  the  vision, 
 he  impressively  inculcates  the  necessity  of  adopting  provident  measures,  with  the 
 view  to  the  procuring  of  food  during  the  famine."  {Philippsohn.^     The  Samaritan 
 
 read  n^jty  n'pyi  for  T\'\^^r\  "pyi. 
 
 33.  D3ni  p33  ti*''X  A  man  discreet  and  wise.  Nachmanides  ingeniously  distin- 
 guishes J133  from  DDH  ;  under  the  former  was  comprehended  a  man  knowing  how 
 much  grain  was  required  for  Egypt,  and  what  quantity  might  be  disposed  of  to  foreign 
 states;  the  latter  signified  a  man  thoroughly  conversant  with  the  diff"erent  species  of 
 corn,  so  as  by  these  joint  qualifications  to  benefit  the  treasury  of  the  land.  "  Joseph 
 perceiving  at  once  how  the  exuberant  supplies  of  the  seven  fertile  years,  might  be 
 so  husbanded,  as  to  meet  the  deficiencies  of  the  seven  years  of  scarcity  Avhich  were 
 to  follow,  proceeded  to  state  his  views  in  this  matter  to  the  king,  and  advised  that 
 some  '  discreet '  and  '  wise '  man  should  be  invested  Avith  full  powers,  to  give 
 effect  to  the  measures  which  he  had  suggested,"  (Kitto.)  It  was  impossible  that 
 Joseph  could  have  foreseen  his  own  elevation,  and  he  consequently  gave  this  advice, 
 without  reference  to  himself,  by  an  immediate  inspiration  from  God. 
 
 34.  ^"On)  And  take  up  the  fifth  part.  Rashi,  misled  by  Onkelos,  who  renders 
 B^Oni  by  nT''1  And  fortify  or  secwre— has  explained  this  word,  as  in  Exod.  xiii.  18. 
 (D''^10n)  armed,  defended,  secured;  an  explanation  opposed  to  Rashbam, 
 Kimchi,  Aben  Ezra,  and  all  moderns,  as  well  as  to  both  Sept.  and  Vulgate  ;  but 
 even  the  verse,  infra  xlvii.  24.,  as  also  the  analogy  of  ItJ'y  to  tithe,  combine  to 
 fix  its  meaning  as  we  have  rendered  it.     Considering  the  enormous  export  of  corn 
 
265  GENESIS   XLI. 
 
 39.  And  Paroh  said  unto  Yoseph,  since  God  hath  made  this 
 known  unto  thee  ;  there  is  none  so  discreet  and  wise  as  thou 
 art. 
 
 40.  Thou  shalt  be  over  my  house,  and  according  unto  thy  word 
 shall  all  my  people  be  guided ;  only  in  the  throne  Avill  I  be  greater 
 than  thou. 
 
 41.  And  Paroh  further  said  unto  Yoseph:  Behold  I  have  7ioio 
 set  thee  over  the  whole  land  of  Egypt. 
 
 42.  Paroh  drew  off  his  ring  from  his  hand,  put  it  upon 
 Yoseph's  hand,  arrayed  him  in  vestures  of  fine  linen,  and  put  a 
 gold  chain  around  his  neck. 
 
 43.  He  let  him  ride  in  the  second  chariot  which  he  had  ; 
 and  they  proclaimed  before  him ;  Abrech  !  Thus  did  he  set  him 
 over  the  whole  land  of  Egypt. 
 
 dering  homage,  by  means  of  the  kiss  on  the  mouth ;  a  ceremony,  the  existence  of 
 which,  in  those  days,  appears  doubtful.  The  Sept.  has  kui  cttI  tiu  ajo/nari  gov 
 vwuKovaeTat  'ttTis  6  \a6s  fJi'OV,  and  the  Vulgate  "  Et  ad  tui  oris  imperiiim  cunctus 
 populus  obediet."  "And  to  the  command  of  thy  mouth  shall  all  my  people  be 
 obedient ;"  i.  e.,  they  shall  be  dependent  on,  and  guided  by,  thy  command. 
 Gesenius,  Tuch,  and  Rosenmuller,  give  it  the  same  meaning:  "  Sich  nach  deincm 
 Befehle  fiigen,"  which  appears  to  us  the  correct  one,  and  which  we  have  followed. 
 The  sentence  implies  that  the  people,  by  paying  the  profoundest  respect  and  obe- 
 dience to  all  Joseph's  commands,  shall  be  guided  by  his  word.  PIJX  NDSH  p"1 
 "vyO  Only  in  the  throne  will  I  be  greater  than  thou.  "  This  is  in  one  word  a  per- 
 fect description  of  a  prime  minister.  Thou  shalt  have  the  sole  management,  under 
 me,  of  all  state  affairs."  {A.  Clarke.) 
 
 42.  ny"13  "ID''1  Paroh  drew  off,  §o.  Pharaoh  did  now  more  formally  invest 
 Joseph  with  this  high  office.  "  He  drew  the  signet  ring  from  his  finger,  and  placed  it 
 upon  Joseph,  conveying  to  him  by  that  act  the  highest  powers  he  could  delegate. 
 He  next  ordered  him  to  be  arrayed  in  vestures  of  fine  linen,  such  as  only  royal  and 
 high  persons  wore ;  after  which,  he  placed  with  his  own  hands  a  chain  of  gold 
 about  his  neck."  {Kitto.)  ^^  Fine  liiien.  "  This  word  is  of  Hebrew,  or  at  least, 
 of  Semitic  origin,  from  the  root  mV  (or  ^''^)  to  be  white,  whence  this  word  also 
 signifies  white  marble  ;  it  appears  to  bear  some  affinity  to  the  Egyptian  Shensh,  and 
 it  is  probable,  that  the  Hebrews  adopted  the  Egyptian  word,  mindful  however  of  its 
 meaning  and  derivation  in  Hebrew."  {Gesenius.)  See  further  note  (6)  at  the  end 
 of  this  Section. 
 
 43.  ilJK'Dn  n23"l>33  iniK  23"1''1  And  he  let  him  ride  in  the  second  chariot. 
 "  It  being  usual  to  promulgate  with  high  pomp  and  ceremony  such  acts  of  royal 
 favor,  and  (o  make  known  the  authority  which  had  been  conferred,  the  king  coni- 
 
 VOL.    I.  3      V 
 
hriiNt  40  :  ^m  u^n]  \):i)'y^  mrh^-n^i  ^ni«  U'rhn  rnin 
 :  •jgx?  S^^^  ^5D5^  pn  ^^r'^^^  pF  T$"^^-l  '^'5"^J^  n;?^ 
 :  on^v^  n>^"'^^  '^^- 1^^  '^-^  '^^"^  ^P^'"^^"^  ^^1^  "'9^*''  ^^ 
 
 ihls  i5in  43  :  i>s!i^--Sy,  nn-n  nil  q^*i  tr?2^~n3:n  inx 
 Sy.  inj<  p-nii  i|^5wS  Vj3^  ^xip*i  ^'^-n^^f  nj^f^n  n?3np5 
 
 king  manifested  his  own  conviction,  of  the  utter  impossibility  of  finding  another  man, 
 like  him,  inspired  by  God.  He  wishes  them  to  infer  Joseph's  incomparable  prudence, 
 in  ruling  worldly  matters,  from  his  readiness  in  revealing  that  which  was  thought  a 
 divine  secret ;  and  fully  impressed  with  the  benefits  iu  Joseph's  power  to  bestow, 
 he  exclaims:  "  Shall  i*e  ^nd  another  man  thus  inspired?"  DWX  HI")  The  spirit 
 of  God.  Jonathan  has  "H  Dip  jD  HXini  HH  A  spirit  of  prophecy  from  the  Lord, 
 which  Pharaoh  inferred  from  Joseph's  superior  wisdom ;  and  it  is  the  opinion  of  Booth- 
 roydthat  the  Egyptians  though  idolaters,  considered  God  a  divinity,  to  be  worshipped, 
 (not  as  a  unity,  but  as  one)  at  least,  among  others.  It  is  reasonable  to  suppose,  that 
 the  Egyptians  had,  long  ere  now,  become  acquainted  with  the  true  God,  and  even 
 acknowledged  his  influence  over  individuals,  but  still  continued  in  the  adoration  of 
 their  numerous  deities.  Thus  here,  they  saw  most  clearly  and  incontrovertibly,  that 
 Joseph  acted  under  an  influence,  far  beyond  that  of  their  magicians;  yet  they  did 
 not  on  that  account,  discard  their  own  forms  of  worship. 
 
 39.  "131  *iniS  D'^n^K  ynin  '•inX  since  God  hath  made  known  to  thee,  <SfC. 
 Pharaoh,  pleased  with  the  obviously  correct,  and  unequivocally  expressed  inter- 
 pretation of  Joseph,  as  also  with  his  well-concerted  plans,  does  at  once  utter  his 
 intention  of  advancing  him ;  and  fully  persuaded  of  the  pre-eminent  value  of  all 
 that  Joseph  has  proposed,  he  confidently  says,  that  nowhere  is  a  man  to  be  found 
 fitted  for  the  office,  but  in  Joseph.  He  further  confirms  this  opinion,  by  acknow- 
 ledging Joseph  under  the  immediate  influence  of  the  Divinity,  which  quality  alone 
 suffices  to  raise  him  above  all  others— therefore,  to  seek  a  man  so  wise  and  so 
 discreet,  were  vain. 
 
 40.  TT'S  !?y  n^nn  nnX  Thou  shaltbe  over  my  house.  "  Like  the  steward  in  the 
 private  house,  so  was  formerly  the  premier  or  vizier  at  court ;  and  was  even  by  the 
 Prankish  kings,  styled  the  major  domiis."  {Philippson.)  ""Dy  73  ptJ'^  T'S  PVI  And 
 according  to  thy  word  shall  all  my  jjeojole  be  guided.  The  signification  of  the 
 sentence  is  not  by  any  means  contested,  it  conveys  an  idea  of  the  obedience  to  be 
 evinced  towards  Joseph :  there  exist,  however,  differences  in  the  exposition  of  the 
 word  ptJ^V  Onkelos,  Rashi,  and  Mendelssohn,  derive  it  from  ilptJ'  or  \>\>^,  to 
 provide  with  all  necessaries ;  Ahen  Ezra  compares  it  with  T\^p  ''pt^3,  (1  Chron. 
 xii.  2.)  and  thinks  Joseph  appointed  to  the  office  of  commander-in-chief:  others, 
 as  Kimchi,  consider  it  derived  from  pm  to  kiss ;   it  would  consequently  imply  ren- 
 
266  GENESIS    XLI. 
 
 44.  Paroh  spoke  unto  Yoseph,  I  am  Paroh ;  but  without  tlicc 
 shall  no  man  raise  his  hand  or  his  foot,  in  the  whole  land  of 
 Egypt. 
 
 45.  Paroh  called  Yoseph's  name  Tsaphnath  Paiineach ;  and  gave 
 him  to  wife  As'nath,  daughter  of  Potipherang,  a  priest  of  On.  And 
 Yoseph  went  out  over  all  the  land  of  Egypt. 
 
 bably  a  hyperbolical  figure  only,  such  as  oriental  lan^iages  abound  in ;  and  implies 
 that  no  one  (connected  with  the  government)  shall  take  any  step,  (a  phi-ase 
 possibly  borrowed  from  the  Hebrew)  without  the  permission  and  sanction  of 
 Joseph.  Onkelos  has  thus  paraphrased  the  verse :  |''T  HIT'D?  iT'T'  n*  ")3i  D'"'!''  VO~ 
 N''D1D  ?y  331?^?  rivJI  JT'I  No  man  shall  raise  his  hand  to  seize  a  weapon,  or 
 his  foot  to  mou?it  a  horse,  &c. 
 
 45.  mya  n3D:>  ^DV  n^  nynS  Xnpn  Paroh  called  Yoseph's  name  Tsaphnath- 
 Painieach.  Though  it  may  not  have  been  unprecedented  in  oriental  countries,  for  a 
 foreign  slave  to  have  risen  to  high  offices  in  the  state,  the  view  of  Egyptian  so- 
 ciety with  which  we  are  impressed,  leads  us  to  suspect  that  such  promotion  of  a 
 foreigner  and  a  slave,  could  at  no  time  have  been  very  usual  in  ancient  Egypt, 
 Avl'.cre  all  the  avenues  to  power  and  influence  in  the  state,  were  zealously  guarded 
 by  apriesthood,  which  would  little  brook  the  intrusion  of  any  one  not  of  their  order 
 — much  less  a  foreigner — into  the  high  office  that  had  been  bestowed  on  Joseph. 
 The  system  may  at  this  time  have  been  less  rigid  than  it  iifterwards  became ;  but 
 that  it  operated  to  some  extent,  we  see  from  the  measures  which  the  king — although 
 he  already  had  the  consent  of  his  council — deemed  it  prudent  to  take,  to  confirm 
 Joseph  in  his  high  public  charge.  That  his  foreign  origin  might  not  be  constantly 
 presented  to  the  mind  of  the  Egyptians,  by  his  strange,  and  to  them,  barbarous  name 
 of  "  Joseph,"  the  king  bestowed  upon  him  the  high-sounding  and  significant 
 Egyptian  one,  Zaphnath-Paaneacli :  And  that  he  might  firmly  establish  him  in  his 
 position,  by  securing  for  him  the  countenance  and  support  of  the  priestly  order, 
 (which  was  indispensably  necessary  to  him,)  the  king  allied  him  in  marriage  with  an 
 influential  family  of  the  priesthood;  thus  affecting  a  complete  naturalization.  We 
 shall  therefore  here  again  meet  with  several  Egyptian  words,  which  though  they  may 
 bear  a  close  resemblance  to  the  Hebrew,  diff"er  from  it  in  some  respect  in  their  mean- 
 ing. myS  n:D^  Onkelos  renders  T\'h  \h:,  pD^m  NIIJ  A  man  to  whom 
 secret  things  are  disclosed;  this  opinion  Rashi  follows,  adding  that  we  do  not 
 again  meet  with  the  word  njys  in  scripture.  Aben  Ezra,  who  appears  unwilling 
 to  enter  into  the  explanation  of  this  word,  merely  says  :  "  If  this  word  be  Egyptian, 
 we  do  not  know  its  meaning :  if  not  Egyptian,  but  translated  from  that  language 
 into  Hebrew,  (deriving  nJD^  from  |SV  secret,  and  njyD  from  jys  to  open,)  Me 
 do  not  know  Joseph's  proper  name."  Nachmanides  and  Abarhanel  give  it  by 
 niDlVynn  n?JD  and  niinOin  "iO,  the  revealer  of  secrets,  (Revelator  occulti). 
 Considering  it  as  an  Egyptian  word,  it  may  perhaps  mean  Saviour  of  the  world, 
 (Salvator  mundi)  or  the  salvation  of  the  century  (Salus  seculi).  The  Sept.  render 
 ^oi/0o^(,0av»)v  a  word  unknown  at  this  day,  and  which  may  have  approached  the 
 Egyptian,   (Compare   (pufijx  "^^^'■'^   H^yS).     The   Vulgate   translates   in  rather  a 
 
manded  that  Joseph,  thus  nobly  arrayed,  should  be  conducted  in  grand  procession 
 through  the  city."  {Kitto.)  This  procession,  drawn  up  in  every  ceremonial  solem- 
 nity, moved  through  the  town,  to  afford  the  populace  an  opportunity  of  beholding 
 their  ruler  ;  on  which  occasion  Pharaoh  occupied  the  first,  and  Joseph  the  second 
 chariot.  "  At  present  no  carriages  are  seen  in  Egypt,  and  few  or  none  in  the  whole 
 Orient.  It  appears  that  Egypt  had  at  that  time  an  abundance  of  waggons,  chariots, 
 &c.  (comp.  xlv.  19.)  of  Avhich  these  three  kinds  are  the  most  important :  1.  The 
 chariot  of  state  HlSltD ;  2.  Chariots  of  war  33T ;  and  3.  the  transport  waggons 
 for  goods  n?jy."  {Philippson.)  "  The  most  elegant  of  these  carriages  was  the 
 chariot  of  state,  which  had  the  form  of  a  gig,  or  light  open  chariot,  on  two  wheels, 
 and  was  called  the  plaustrum  ;  it  was  very  similar  to  the  war  chariot  and  the  cur- 
 ricle, but  the  sides  appear  to  have  been  closed;  it  was  drawn  by  a  pair  of  oxen 
 instead  of  horses,  and  the  wheels  had  six  spokes.  In  a  journey  it  was  occasionally 
 furnished  with  a  sort  of  umbrella,  fixed  upon  a  rod,  rising  from  the  centre  or  back 
 of  the  car ;  the  reins  were  the  same  as  those  used  for  horses,  and  possibly  furnished 
 with  a  bit;  besides  the  driver,  a  groom  sometimes  attended  on  foot,  at  the  head  of 
 the  animals,  feeding  them  as  they  went."  (Wilkinson's  Ancient  Egyptians.)  "  Of 
 the  procession  of  honour,  analogous  examples  remain  among  ourselves,  although 
 the  public  taste  is  becoming  too  refined,  to  receive  from  their  imposing  circumstances 
 those  impressions,  Avhich  in  their  institution  they  were  intended  to  convey.  All 
 these  actual  circumstances,  and  others  which  they  imply,  serve  to  evince  how  little 
 this  most  ancient  court  was  wanting  in  those  conditions  of  splendour  and  ceremony, 
 with  which  in  other  countries,  and  latter  ages,  the  sovereign  state  has  been  siu"- 
 rounded."  {Kitto.)  T13X  Abrech.  This  word,  though  translated  by  some  "  bend 
 the  knee,"  and  by  others  "  bend  the  head,"  appears  to  us  purely  Egyptian,  the  true 
 signification  of  which  is  almost  unknown.  There  exist  three  principal  definitions  of 
 this  contested  expression  :  the  first,  adopted  by  Onkelos  and  the  Syric  version,  makes 
 it  a  compound  of  ^K  father,  i.  e.  minister,  and  'y'^  (Chald.)  the  king,  namely  a 
 minister  of  the  king ;  according  to  the  second  it  is  Egyptian,  OYBE-PEX,  "bend 
 the  head;"  and  according  to  the  third  it  is  Hebrew,  the  infinitive  mood  namely  of 
 the  Hipheel,  from  "I'll  the  knee,  consequently,  incline  or  tend  the  knee,  (just  as  the 
 French  would  say,  a  genoux)  the  H  being  changed  into  N,  examples  of  which  are 
 not  unfrequent ;  thus  D''3ti'S  for  d''DEi'n.  Jer.  xxv.  3.  The  most  correct  acceptation 
 of  this  word  apparently  is  to  consider  it  as  we  did  D''tDt3^n  and  "IIK"",  derived  from 
 the  Egyptian  ;  it  was  possibly  a  heraldic  form  ;  and  most  moderns  have  from  that 
 cause  left  this  word,  as  we  have  done,  untranslated.  IJIIX  JiriJI  Thus  did  he  set 
 Aim.-  This  is  by  some  considered  as  part  of  the  proclamation ;  they  accordingly 
 translate.  The  king's  minister,  who  is  set  over  all  the  land  of  Egypt. 
 
 44.  nyiS  ''iX    /  am  Paroh,  that  is,  I  am   the  king,  yet  without  thee  D^l*  N? 
 "I?3"l  ni^l  IT"  nX  t^*'*X    no  man  shall  raise  his  hand  or  his  foot.     This  is  most  pro- 
 
267  GENESIS    XLI. 
 
 46.  Yoseph  was  thirty  years  old  when  he  stood  before  Paroh, 
 king  of  Egypt.  Noio  Yoseph  went  forth  from  the  presence  of 
 Paroh,  and  went  throughout  the  whole  land  of  Egypt. 
 
 47.  And  the  earth,  in  the  seven  years  of  plenty,  brought  forth 
 by  handful  s. 
 
 have  married  among  the  descendants  of  Jshmael,  Midian,  and  Edom,  is  an  equally 
 difficult,  and  therefore  equally  insoluble  question ;  and  when  this  view  of  the  matter 
 is  taken,  it  is  indeed  immaterial  whether  Potipherah  was  a  priest,  or  other  func- 
 tionary, since  he  indubitably  was  an  idolater.  But  to  apologize  for  Joseph,  the 
 great  distance  he  was  at  from  the  land  of  Canaan  is  urged  as  an  excuse,  that  he  had 
 not  the  opportunity  of  becoming  allied  to  any  of  the  seed  of  Abraham  :  it  is  con- 
 jectured likewise,  that  the  match  with  the  daughter  of  this  prince  was  proposed 
 by  Pharaoh,  whom  Joseph  could  neither  deny  nor  disoblige  ;  and  it  is  not  impos- 
 sible that  before  he  espoused  her,  he  converted  her  from  the  idolatrous  superstition 
 of  her  country,  and  instructed  her  in  the  knowledge  of  the  true  God.  ?y  FlDI"'  N'S^I 
 D^"1V0  }*"IX  ^D  And  Yoseph  went  out  over  all  the  land  of  Egypt.  Onkelos  and 
 Jo7iathan  xGnAev  tivEJ'  f|DV  pQ31  And  Josephivent forth  a  ruler,  ^c;  i.  e.,  Joseph, 
 now  entrusted  with  the  full  confidence  of  Pharaoh,  surrounded  and  attended  by  the 
 influential  fixmily  of  On's  priest,  and  moreover  distinguished,  both  by  vesture  and 
 title,  as  an  Egyptian,  went  out  as  governor  of  the  land  of  Egypt,  in  order  to  acquaint 
 himself  thoroughly  with  the  materials  with  which  he  had  to  Avork,  and  to  determine 
 the  particular  arrangements,  which  might  be  necessary,  to  give  effect  to  the  measures 
 which  he  contemplated.  "  In  this  tour  of  survey,  Joseph  directed  the  construction 
 of  immense  granaries  in  the  principal  cities,  and  established  proper  officers,  who 
 were  charged  with  the  duty  of  buying  up  one-fifth  part  of  all  the  corn  produced 
 during  the  seven  years  of  plenty,  within  the  surrounding  district,  the  borders  of  which 
 met  those  of  other  districts ;  for  which  other  cities,  with  public  granaries,  were  the 
 centres  of  collection.  The  whole  land  was  thus,  for  the  purpose  of  the  collection, 
 divided  into  districts,  probably  of  nearly  equal  extent.  The  corn  thus  collected, 
 was  to  be  stored  away  in  the  granaries,  for  use  during  the  years  of  famine."  (Kitto.) 
 
 4G.  nyiS  ^JS*?  noyi  WkenhestoodheforeParoh.  "The 'phva.se,  Standing  before 
 the  Mng,  always  means  admission  to  the  immediate  presence  of  the  sovereign,  and  the 
 honour  of  the  most  unlimited  confidence.  Among  the  Asiatic  princes,  the  privilege 
 of  coming  even  to  their  seat,  or  of  standing  before  them,  was  granted  only  to  the 
 liighcst  favorites."   {Clarke.) 
 
 47.  j>~)Xn  K'yn")  ne  earth  brought  forth.  Literally,  made.  The  verb  Dt^'y 
 when  applied  to  the  produce  of  the  earth,  invariably  indicates  abundant  produce  ; 
 thus  nXiann  nS  ncryi  Levlt.  xxv.  21.  D''VOp!?  Byhandfuls.  This  is  most  pro- 
 bably a  figurative  expression  for  the  superabundance  of  the  first  seven  years; 
 though  some  commentators  have  taken  it  literally  to  signify,  that  each  granule 
 yielded  (at  least  two)  handfuls.  Thus  Jonathan  has  X^nin  '?31  5<y"lS  nn'pVNI 
 P^'tDIp  |''"in  vD  13y  The  earth  was  successful,  for  each  grain  produced  tivo  hand- 
 
i^y^l  nps  ^p.$W  ^P'l'  ^^.^.*l  d:;}^^-^^^  rijjis  '•^;ifi^  n2?j;5 
 :  D79p^  yn^n  ^^;)^  yisr^  pxn  bygi  47   ♦  Dn^^a  n>^"'^;i? 
 
 paraphrastical  manner :  "  Vertitque  nomen  ejus  et  vocavit  eum  Lingu^  Egyptica  Sal- 
 vatorem  mundi."  He  changed  his  name,  and  called  him  in  the  Egyptian  language 
 the  Saviour  of  the  world.  All  the  etymologies  given  of  this  word  are,  to  say  the 
 least  of  them,  questionable.  The  most  probable  and  to  us  most  plausible  opinion, 
 seems  to  be  that  which  makes  it  an  Egyptian  word,  signifying  the  Saviour  of 
 the  world.  We  beg,  however,  to  refer  the  intelligent  reader  to  a  note  by  Dr. 
 Loewe,  at  the  end  of  this  volume.  ^"13  ''1212  D2  n3DK  As'nath,  daughter  of  Poti- 
 pherang.  We  possess  genuine  Egyptian  words  in  n3DK  and  yiS  *tD1D  ;  the  former 
 of  these  JIJDX,  is  according  to  Jahlonsky ;  C2XE-NEIT,  "  the  adorer  of  Neit," 
 according  to  Gesenius,  by  far  simpler  A2NEIT,  "  This  is  Neit."  "Neit  being  an 
 Egyptian  goddess,  identical  with  the  Grecian  Athena,  and  the  Roman  Minerva." 
 (Philippson.)  \ii  On.  Vide  note  (c)  the  end  of  this  Section.  This  bright  change  of 
 Joseph's  condition,  the  cause  and  connecting  circumstances  of  which  scrip- 
 ture has  so  scrupulously  related  to  us,  is  not  at  all  an  unparalleled  event 
 in  the  East;  the  page  of  history  of  even  this  day  contains  similar  occurrences. 
 Some  moderns  charge  Joseph  with  apostacy  from  his  faith,  for  entering  the  family 
 of  the  priest  of  On.  In  reply  to  this  we  say,  that  whilst  he  may  have  outwardly 
 adopted,  have  been  compelled  to  adopt,  the  Egyptian  religious  forms,  we  have  no 
 grounds  to  imagine  Joseph  to  have  forsaken  the  religion  of  his  loved  father;  nay. 
 Holy  Writ  docs,  devoid  of  all  ambiguity,  bear  testimony  to  Joseph's  firm  and  un- 
 shaken adherence  to  his  faith,  even  after  his  preferment;  to  his  maintaining,  amidst 
 the  idolatry  and  false  philosophy  of  Egypt,  the  principles  of  true  religion ;  and  to 
 his  adoring  the  God  of  Israel.  (Comp.  xli.  51.  52.,  xlii.  18.,  xliii.  29.,  xlv.  5.  9., 
 xlviii.  9.,  1.  19.  20.  24.)  Our  Rabbins  who,  though  they  do  not  make,  still  appa- 
 rently did  anticipate,  this  attack  on  the  character  of  Joseph,  have  identified 
 y")Q"'t31D  with  "iS'^niQ  (supra  xxxix.  1.)  ;  and  the  Targumim  have,  perhaps  from 
 the  same  cause,  not  rendered  |n3  by  XJHD  as  usual,  but  by  N2T  meaning  a 
 great  man,  a  lord,  such  as  Potipharwas;  and  indeed  we  do  find  some  instances 
 where  such  is  the  meaning  of  the  word  jn3  ;  thus  VH  D^JPID  TlT  1^2)  (2  Sam. 
 viii.  18.),  which  Jonathan  correctly  renders  IIH  5''2'131  theg  wei-e  lords,  royal 
 attendants  of  the  first  rank  ;  and  which  rendering  is  confirmed  by  1  Chron.  xviii.  17. 
 "IPOn  n^7  D''31C'i<"in  in  ""Jll.  However,  some  of  the  ancients,  and  all  the  mo- 
 derns, have  rendered  this  word,  as  we  have  done,  priest ;  and  we  cannot  forbear 
 saying,  that  it  is  an  affair  too  delicate  indeed  to  admit  a  decisive  judgment.  We 
 shall  therefore  confine  our  observations  to  07ie  point  only,  which  is,  that  in  uttering 
 the  severest  censure  against  Joseph  for  this  intermarriage,  it  appears  to  have  been 
 overlooked,  that  Judah,  the  only  other  of  Jacob's  sons,  of  whose  marriage  we  kuoAv 
 any  thing,  married  a  woman  of  Canaan  ;  and  there  is  no  reason  to  conclude  otherwise, 
 than  that  all  his  brothers  did  the  like.  It  does  not  appear  that  any  of  them  went  to 
 Padan  Aram  for  their  wives;  how  far  then  it  may  have  been  preferable  for  them  to 
 
268  GENESIS    XLI. 
 
 48.  He  gathered  up  all  the  food  of  the  seven  years,  which  were 
 in  the  land  cf  Egypt,  and  laid  up  tlie  food  in  the  cities  :  the  food 
 from  the  field  surrounding  each  city,  did  he  lay  up  in  that  city. 
 
 49.  Yoseph  tJnis  heaped  up  grain  as  the  sand  of  the  sea, 
 exceedingly  much,  until  he  ceased  to  number,  for  it  icas  with- 
 out number. 
 
 50.  And  unto  Yoseph  were  born  two  sons,  before  the  year  of 
 famine  came;  which  As'nath,  the  daughter  of  Potipherang,  priest 
 of  On,  bare  unto  him. 
 
 51.  Yoseph  called  the  name  of  the  firstborn  Menasheh,  for 
 (Jie  said)  God  hath  made  me  to  forget  all  my  sorrow,  and  all  my 
 father's  house. 
 
 52.  And  the  name  of  the  second  he  called  Ephrayim  ;  for 
 (he  said)  God  hath  made  me  fruitful  in  the  land  of  my  affliction. 
 
 53.  The  seven  years  of  plenty  ended,  which  were  in  the  land 
 of  Egypt. 
 
 54.  And  the  seven  years  of  famine  began  to  come,  according 
 
 bountiful  providence  towards  him.  lyiH  DJl^  \^'\'2T\  CnCS  Before  the  year  of 
 famine  came.  The  sacred  historian  found  this  remark  necessary,  to  justify  the  ex- 
 pression ^3JJ*3  ""S  in  the  following  verse ;  an  expression,  which  would  have  been 
 rather  unbeseeming  Joseph  during  the  famine ;  it  would  have  been  to  a  degree 
 insulting  to  the  public  misery,  to  speak  thus  of  his  own  fortune,  in  the  midst  of 
 so  general  a  calamity. 
 
 51.  nti'JO  il/e«asAe^,  might,  as  a  substantive,  have  been  reniexei  forffetfulness. 
 ''i^i  ^3  hath  made  me  to  forget.  "  Radix  ti'KO  in  the  conjugation  Kal,  preterite 
 tense,  to  -which  the  pronominal  suffix  for  the  first  person  has  been  added ;  like  ^Jjn 
 supra  xxxiii.  11."  {Rashbam.)  But  R.  Moses  HacoAen,  cited  by  Aben  Ezra, 
 believes  the  radix  to  be  T\^l,  and  in  the  conjugation  Pe-ile,  like  ''31V;  the  Cheerik 
 of  the  V  being  in  this  instance  changed  into  Pathach.  Joseph,  immersed  in 
 wealth,  and  surrounded  by  splendour,  says,  that  his  position  has  made  him  to  forget 
 the  miseries  he  endured  whilst  a  bondman,  and  the  hatred  and  ill-will  to  which  he 
 was  forced  to  submit,  whilst  in  his  father's  house. 
 
 52.  D^IBN  Ejyhrayim,  i.  e.  fruitfulness.  "  The  dual  termination  is  to  point 
 out  his  having  been  the  second  son."  (Phillppson.)  The  names,  Menasseh 
 and  Ephraim,  Joseph  gave  to  his  sons,  because  God  had  enabled  him  to  forget  all 
 his  sorrow,  disgrace,  and  affliction,  and  had  made  him  fruitful  in  the  very  land,  in 
 which  he  had  suffered  the  greatest  misfortunes  and  indignities. 
 
 54.  lyin  '^'^'^  yiB'  The  seven  years  of  famine.  "This  famine,  during  several 
 years,  was  quite  possible  in  Egypt,  and  must  have  been  occasioned  by  the  iimnda- 
 tions  of  the  Nile,  which  had  contributed  less  than  usual  to  the  fructification  of  the 
 country,  for  in  those  times  no  canals  were  yet  Cut,  as  reservoirs  for  the  water;" 
 (Aharbanel):  in  addition  to  which,  a  general  dearth  extended  throughout  the  adjacent 
 
"t^*'!  D'lV^  p>^?  vn  nf  ^{  D"^^  j^nsi^  i  S^x-S^-nx  yij:^')  48 
 :  n3Dt)  r«-^3  nsD^  hin-'^  ny  n^s^  n!inn  D*n  ^1113  nm  pidv 
 
 IT   :•)>••        1-  V.   :   •  J-  T         r  1^-  A     :  J"     :  -         vt  -  j     :         ^t       \y 
 
 fe-nnS^  ^m  aj;in  n:)£2^  Ninn  D^Dia  D^in  ^isj>  n^^  tiDvSi  so 
 
 T  :  IT        •<:•.•    -:         'at  TIT  J-  :  >.    t  -.w    :  •  t      j- :  t    •..     )<■•       : 
 
 ^D^n  Q^^-n^s*  t|pr  ^^^|7.l  51    :  |1^^  |n3  yns  ^tpi3--n5  nJDi^ 
 
 i-:""!-     I      -.■j:-    :  v        v:         ■  j- :    •  r  -at:    v  jt|t       v      -         j- 
 
 fuls.  Onkelos  understands  p^^n  as  p^^H  Dy  <^e  people  of  the  land;  and  ren- 
 ders Xy^X  ^TH  1E^3D1  The  inhabitants  of  the  Icmd  gathered,  Sjc;  this  opinion  is  also 
 adopted  by  Rashi.  Abarbanel,  against  Rashi,  asserts,  that  the  text  would  not  have 
 related  to  us  the  quantity  the  people  ^ra^^erec?,  without  having  previously  acquainted 
 us  of  its  existence,  and  consequently  prefers  the  opinion  of  Jonathan,  which  is 
 followed  by  Rashbam,  and  all  the  modei-ns.  The  Sept.  gives  it  the  same  version, 
 Spdryju-ara  •  as  does  also  the  Vulgate,  with  some  little  circumlocution.  "  This  fer- 
 tility of  Egypt,  which  is  always  represented  as  very  extraordinary,  is  not  in  any 
 particular  incredible,  or  exaggerated;  travellers  have,  in  commonly  fertile  years, 
 found  on  an  average  sixteen  to  eighteen  cars  grown  from  one  grain."  {Philippson.) 
 
 48.  )^13p''1  He,  namely  Joseph,  gathered.  Aben  Ezra  is  of  opinion,  that  Joseph 
 did  not  gather  up  all  the  food,  but  so  much  only  as  he  could  by  any  possibility  save, 
 he  did.  But  Nachmanides  maintains  that  Joseph  did  really  gather  all  the  food,  and 
 doled  it  out  in  such  quantities  only  as  necessity  demanded.  Mendelssohn  thinks 
 that  the  act  of  gathering  does  not  exclusively  refer  to  Joseph,  but  to  the  people ; 
 and  renders  it  by  the  impersonal,  7nan  satnmelte,  like  the  French,  on  rassembla. 
 ?3N  Food.  Nachmanides  believes  this  word  to  comprise  every  species  of  provi- 
 sion, even  fruits;  the  word  "13  in  the  following  verse,  doeSj  to  us  however  appear 
 as  thwarting  such  an  interpretation.  n''nin''nD  Tl^^S  ''\''V^  r\1^  ^^^«  The  food 
 from  the  field  surrounding  each  city,  §c.  These  words  are  added,  by  way  of  eluci- 
 dation of  the  former  part  of  the  verse,  viz. :  Joseph  laid  up  food  in  the  cities;  but 
 such  only  did  he  lay  up  in  each  city,  as  grew  in  its  vicinity.  This  was  unquestion- 
 ably the  most  convenient  means,  as  considerably  facilitating  the  distribution  of  the 
 corn  hereafter. 
 
 49.  "1D1  7nn  *3  iy  UntH  he  ceased,  %c.  This  plainly  informs  us  of  his  having 
 until  now  kept  a  register  of  the  quantities  of  corn  gathered,  but  that  now  the  mea- 
 sures of  corn  were  actually  numberless. 
 
 50.  1?^  flDlvl  And  unto  Yoseph  were  born.  I?'*  in  the  singular,  instead  of 
 n?''  plural.  (Vide  supra  i.  14.)  The  Samaritan  does  however  read  H?''  in  the  plural. 
 D''J2    '•JK'    Two  sons  ;  who  were  called  by  names  expressive  of  God's  particular  and 
 
269  GENESIS    XLI. 
 
 as  Yoseph  had  said ;  the  dearth  was  in  all  lands,  but  in  the  whole 
 land  of  Mitsrayim,  there  was  bread. 
 
 55.  For  vjhen  all  the  land  of  jNIistrayini  was  famished,  the  people 
 cried  unto  Paroh  for  bread ,  but  Paroh  said  to  all  Mitsrayim,  go 
 unto  Yoseph,  what  he  saith  to  you,  do. 
 
 56.  And  the  famine  was  over  all  the  face  of  the  land,  when 
 Yoseph  opened  all  the  store-houses,  and  sold  unto  the  Mitsrites, 
 as  the  famine  grew  grievous  in  the  land  of  jSIitsrayim. 
 
 57.  And  all  countries  came  into  Mitsrayim  to  Yoseph  to  buy 
 corn  ;  because  the  famine  was  grievous  in  all  the  lands. , 
 
 Ch.  XLII.  1.  When  Yaacob  perceived  that  there  was  corn 
 in  Mitsrayim,  Yaacob  said  unto  his  sons,  "Why  gaze  ye  at  each  other? 
 
 was  the  sole  place  for  the  obtaining  of  provisions,  and  there  Joseph  was  the  sole 
 distributor ;  it  is  the  history  of  Joseph's  meeting  with  his  family,  and  his  conduct 
 on  that  trying  occasion,  that  the  following  chapters  relate  to  us.  There  is  in  this 
 history  no  circumstance  so  striking  and  interesting,  as  Joseph's  behaviour  towards 
 his  brethren,  who  had  sold  him  into  slavery.  How  does  Joseph  here  appear  to  us  ? 
 Is  he  censurable  for  having  first  caused  his  brothers  to  suffer  ?  for  having  caused 
 his  aged  father  the  pain  of  separation  from  Benjamin  ?  Does  not  his  conduct  give 
 his  character  the  stamp  of  severity  ?  He  has  not  been  spared  the  imputation.  To 
 attain,  however,  a  correct  view  of  this  assumed  line  of  conduct,  we  must  bear  in 
 mind  Joseph's  aim  ;  it  was  incontrovertibly  this  :  to  bring  his  father  down  to 
 Egypt,  that  he  might  be  "  near  unto  him,"  (infra  xlv.  10.)  that  he  might  maintain 
 him  during  the  years  of  famine,  and  make  him  a  participator  in  his  fortune.  With 
 this  object  in  view,  it  was  necessary  that  he  should  know  the  exact  relation,  as 
 regards  kindred  feelings,  which  existed  between  his  brethren,  as  also  between  them 
 and  his  father  ;  it  was  necessary  that  he  should  know,  whether  or  not  the  indocile 
 passions  and  unbridled  violence,  to  which  they  had  formerly  been  subject,  and 
 which  had  caused  his  unhappiness,  had  abated ;  whether  with  their  advancing  age 
 they  had  attained  amiability  of  temper,  and  an  ennobled  disposition.  For  Joseph, 
 in  a  foreign  land,  at  the  head  of  the  state,  and  conscious  of  the  people's  apathy 
 towards  strangers,  dared  only  introduce  his  family  as  a  troop  of  peaceable  and  tran- 
 quil shepherds ;  he  might  otherwise  have  exposed  himself,  together  with  them,  to 
 very  imminent  danger.  It  was  therefore  necessary  to  test  them,  before  he  could 
 invite  them  into  the  land.  With  anxious  care  did  Joseph  bring  about  this  event ; 
 and  he  was  so  studiously  careful  in  the  conduct  of  this  discovery,  as  to  render  the 
 surprise  of  joy  complete.  For  this  end,  he  took  measures  to  bring  down  into  Egypt, 
 by  affected  severity,  all  his  father's  children.  They  arrived ;  and  Benjamin — 
 his  particularly  beloved  and  own  brother,  among  the  rest ;  him  he  threatened  to 
 detain,  under  the  pretext  of  having  clandestinely  taken  his  cup ;  but  seemed  willing 
 to  allow  the  rest  to  depart.  The  crisis  had  now  arrived  when  the  brothers  should 
 evidence  their  affection,  when  they  should  immediately  cause  or  prevent  their  resi- 
 VOL.    I.  3    Q 
 
n1i'^^f^-^:D5  15?")  "T}'),  ^pv  ^p^  ip^^  ^<^i^  ripn  \)p  ynf 
 -'^^^{  p|bv-bw^  ):h  by^p'h^h  nj^is  "l9^^*l  nn^S  riyir^jst  Dj^n 
 :  Dn^^x:  r1^^:n  npn  pTn*"!  Dn^^^S  iatJ^'-i  fan!i  nt^N-Ss-nx 
 
 •  IT  :    ■      I     -.vv    :  «^TTiT      |v-v:iv-  •   -:    •    :  i    :    •-  v   t  <;•.•-;  t 
 
 :  pxn-S;)5 
 n^S  vh'?  b'py^  nz^ws-n  tzinvx:!i  '1:225^-^5'*  '•3  ipy^  x'i*i  1 
 
 TVT  TT   :  )    <-:i-        V       t-  -at:    ■    :  •.•«.-.•  v        ^-  )    ^:i-  :j— 
 
 countries,  Phoenicia,  Arabia,  and  Palestine.  It  should  also  be  borne  in  mind, 
 that  even  Europe  is  not  exempt  from  a  dearth,  extending  throughout  several 
 countries ;  England  and  France,  during  the  year  1838,  may  serve  as  an  example. 
 
 55.  DnVO  pN  ^3  nyini  A>id  when  the  land  of  Egypt  was  famished.  The 
 former  verse  has  told  us,  that  for  a  time  all  the  adjacent  countries  suffered  famine, 
 whilst  Egypt  alone  had  bread ;  but  now  at  last  Egypt  also  experienced  the  dearth,  and 
 the  Egyptians  then  came  to  Pharaoh.  Abarbanel  remarks,  and  very  correctly,  that  the 
 Egyptian  people  had  perhaps  during  the  plenteous  years,  sold  grain  to  foreign  lands, 
 and  continued  to  do  so  even  during  the  first  year  of  famine,  until  their  private 
 stores  were  exhausted,  when  they  were  compelled  to  apply  to  Joseph.  nyiS  IDX^I 
 Dn^O  ?3?    But  Paroh  said  to  all  Egypt,  to  all  the  inhabitants  of  Egypt. 
 
 56.  n^lVD^  "I3^'»1  And  sold  unto  the  Egyptians.  The  radix  inEi'  in  Kal, 
 is  applied  to  either  the  buyer  or  seller,  particularly  of  corn;  whence  136^*  a  sub- 
 stantive, signifying  corn.  Vide  note  infra  Tdii.  1.  Though  the  famine  extended 
 over  all  the  adjacent  countries,  still  it  was  Joseph's  first  care  to  provide  for  Egypt. 
 
 57.  IXn  pSn  ?31  And  all  the  countries  came,  ^c.  This  verse  forms  the  con- 
 necting link  to  the  following  chapter,  for  after  it  had  become  known,  that  in  Egypt, 
 despite  of  all  the  dearth,  there  were  yet  provisions,  Jacob,  an  inhabitant  of  Pales- 
 tine, was  induced  to  send  thither,  R.  Joseph  Alba,  (Ikkarim  ii.20)  remarks  on  this 
 verse,  that  the  word  7D  all,  has  often  a  partitive  meaning,  and  is  equivalent  to  ?3D  ; 
 and  that  here  it  does  not  strictly  mean  all  the  countries,  but  from  all  the  countries 
 there  came,  S^c.  Comp.  1st  Kings  xix.  24.  "  Egypt  seems  to  have  been  then,  what 
 it  has  continued  to  the  present  day,  the  granary  of  the  neighbouring  nations,  who  in 
 all  their  exigencies  and  wants,  look  to  Egypt  as  the  source,  whence  a  supply  of  corn 
 may  be  derived ;  and  the  fertility  of  this  country  not  depending  on  local  rains,  but 
 on  the  annual  inundations,  its  soil  is  richly  productive  even  in  seasons,  when  the 
 harvests  in  the  neighbouring  countries  fail  from  continued  drought."  {Pict.  Bible.) 
 f"lXn  ?33  3y"in  ptn  ""a  The  famine  was  grievous  in  all  the  lands,  i,  e.  those 
 adjoining  Egypt. 
 
 Ch.  XLII.  1.  The  opportunity  for  the  re-union  of  Joseph  with  his  family  now 
 offered  itself.  A  grievous  famine  prevailed  throughout  Egypt  and  its  adjacencies, 
 Jacob  and  his  family  were  the  inhabitants  of  one  of  these  famished  lands,  Egypt 
 
270  GENESIS   XLII. 
 
 2.  He  said,  Behold,  I  have  heard  that  there  is  corn  in  Mitsrayim 
 get  ye  down  thither,  and  buy  for  us  from  thence ;  that  we  may 
 live,  and  not  die. 
 
 3.  Yoseph's  ten  brethren  went  down  to  buy  corn  in  Mitsrayim. 
 
 4.  But  Benyamin,  Yoseph's  brother,  Yaacob  sent  not  with  his 
 brethren :  for  he  said,  perhaps  mischief  may  bcfal  him. 
 
 difficulty,  -was  sufficient  only  to  break,  i.  e.  to  deprive  hunger  of  its  keenness,  without 
 appeasing  it.  This  sufficiently  accounts  for  not  finding  the  word  inEi'  applied  to  corn 
 elsewhere.  Comp.  Ps.  civ.  11.,  where  the  verb  13tJ>  is  employed  in  the  sense  oibreak- 
 ing,  quenching  the  thirst  (DXD^  D"'S"ID  lllti'')  of  the  wild  asses  or  zebras  in 
 the  wilderness;  who,  from  the  scarcity  of  water,  are  prevented  from  entirely  quench- 
 ing their  thirst,  as  the  inhabitants  of  the  forest  may."  {Frank.)  INnriD  HO?  Why 
 gaze  ye  at  each  other  ?     Our  rabbins   have  thus  explained  this  question  in  Tr. 
 
 Taanith,  foi.  106 :  i6  D"'yna>  Dnxtj'D  D3''0vy  ixiD  bii  viib  ipy  nnh  nns* 
 
 033  1N3pn^  S'PK'  n3  '?NyD^>''  '»:a3  s!?1  li^J?  '•JM  Jacob  said  to  Ms  sons,  pre- 
 tend not  before  the  S07is  of  Esau  and  Ishmael,  as  though  you  were  amply  pro- 
 vided, or  they  will  become  envious  of  you ;  this  opinion  is  followed  by  Rashi ; 
 Jonathan  appears  to  have  considered  NT"  the  root  of  this  word,  and  has  JH  XD? 
 D^I^'Q  niniD?  ]vrn  jinx  why  then  do  ye  fear  to  descend  to  Egypt  f  Onkelos 
 has  JITPinn  i^u?  Why  gaze  ye  at  each  other  f  which  opinion  is  followed  by  a 
 large  majority  of  biblical  critics  and  commentators,  amongst  whom  are  all  the 
 moderns.  The  Sept.  renders  'Ij^art  paOvfiene;  and  the  Vulgate,  in  the  same  sense, 
 Quare  negligitis  ;  why  do  ye  delay  f 
 
 2.  nOK'  m  Go  ye  down  thither.  Rashi  considers  the  word  "1*1")  (the  mimerical 
 value  of  which  is  210)  an  allusion  to  the  210  years  of  Israel's  bondage  in  Egypt. 
 Til  Go  down,  is  here  used  instead  of  13?  go;  for  Palestine  being  on  more  elevated 
 ground  than  Egypt,  it  follows  that  in  journeying  from  the  former  thither,  you  de- 
 scend ;  in  the  same  way  we  find  TV?]}  to  go  up,  applied  to  the  journey  from  Egypt  to 
 Palestine.  Comp.  SMj9r«  xiii.  1.,  also  xii.  10.  {Mendelssohn.)  13?  1")3!J*1  andbuyfor 
 us.     The  Sept.  adds  fiiKpa   ^pwfiaTa^  a  little  corn. 
 
 3.  niK^y  tlDI""  Tli?  niM  Joseph^s  ten  brethren  went  down.  "  The  <eM  brethren 
 went  down,"  says  Sphorno,  "  for  to  no  one  did  they  sell  more  than  for  one  family, 
 lest  the  purchaser  should  buy  for  the  purpose  of  retailing."  This  is  confirmed  by 
 the  book  Jashar,  which  however  attributes  this  regulation  to  another  cause,  namely, 
 to  compel  Joseph's  brothers  to  come  personally  for  corn ;  for  they  would  willingly  have 
 purchased  corn  from  sellers  in  Canaan,  with  a  view  of  saving  the  expenses  of  that 
 then  long  journey.  From  the  terms  ^DV  TIX  Joseph's  brethren,  in  lieu  of 
 Spy  ■'33  the  sons  of  Jacob,  tradition  infers  that  their  descent  into  Egypt,  was  a 
 divine  predestination  for  Joseph's  sake. 
 
 4.  fjOl*  TlX  Yoseph's  brother,  signifies  his  brother,  by  his  own  mother,  "  This 
 explains  why  Jacob  retained  Benjamin  with  him;  and  also  justifies  the  tautologi- 
 cal expression,  PjDI^  TIX  in  the  foregoing  verse.  This  opinion  is  confirmed  by 
 xliii.  29.  where  we  read,  Benjamin  1DX  p  ITIX  his  (  Yoseph's)  brother,  the  son  of 
 his  mother.     Comp.  xlix.  5.,  (Franc.)    J1DX    mischief.      Onkelos  has  rendered  this 
 
T   T  :         '/.T  :    •    :  v  vv  v      j-  •  ^:  -   t  i-   •  v  -  it:- 
 
 AT  T  »«■:      |v  1"   — .         J    :i—  IT  >    :       \.v  :  !•  :  t     •         jt  :    •     : 
 
 dence  in  Egypt,  and  their  future  happiness.  They  stood  the  test.  All  knew  their 
 father's  anxiety  about  the  safety  of  Benjamin ;  all  recollected  with  what  difficulty 
 he  had  yielded  to  his  undertaking  this  journey.  Should  he  be  prevented  from 
 returning,  they  dreaded  that  grief  would  overpower  the  hoary  old  man's  spirits ;  nay, 
 would  prove  fatal  to  his  life.  Judah,  therefore,  as  having  particularly  urged  the 
 necessity  of  Benjamin's  accompanying  his  brothers,  having  solemnly  pledged  him- 
 self to  their  father  for  his  safe  return;  Judah,  as  a  man,  a  loving  brother,  and  a 
 dutiful  son,  craved  an  audience  of  the  governor  of  Egypt;  that  obtained,  he,  in 
 a  most  interesting,  eloquent,  and  pathetic  address,  represented  the  love  of  the 
 aged  patriarch  for  his  children ;  and  the  anxious  concern  under  which  he  now 
 laboured  about  his  youngest  son.  Joseph  saw  his  object  effected ;  there  was  no  far- 
 ther occasion  for  restraining  himself;  he  at  once  gave  free  vent  to  the  strong 
 emotions  of  his  heart,  and  acknowledged  himself — "  the  long-lost  Joseph."  Though 
 these  tests  were,  for  a  time,  painful  to  Joseph's  brethren  and  his  old  father,  yet,  as 
 we  have  seen,  such  a  course  was  indispensable;  and  surely  it  was  in  Joseph's  power 
 to  make  ample  restitution  for  their  sufferings.  It  is  clear,  however,  that  Joseph 
 did  not  at  the  time  think  of  any  requital,  since  he  himself  suffered  with  them ;  and 
 was  moreover  compelled  to  strain  his  every  power  to  suppress  his  tears,  not  only 
 when  he  beheld  Benjamin,  but  even  previously,  during  the  first  interview  with  his 
 brothers ;  when  they,  little  imagining  that  their  language  was  understood,  expressed 
 their  contrition  at  the  sale  of  him — who  was  attentively  listening  to  them.  His 
 conduct  towards  his  brethren  must  not  then  be  looked  upon  as  harsh  or  unnecessa- 
 rily austere ;  but  as  a  painful,  yet  inevitable,  means  to  their  future  happiness.  His 
 tender  feelings  are  open  to  us,  and  are  often  involuntarily  perceptible  in  the  course 
 of  this  narrative.  (Comp.  xliii.  30.,  xlv.  1.,  et  seq.)  2\)]}^  i^TI  When  Ydacob 
 perceived.  Radix  nST  properly,  to  see ;  "  but  in  Hebrew,  as  in  the  Greek  and 
 German,  the  power  of  sight  is  frequently  applied  to  the  operations  of  the  other 
 senses,  as  well  as  of  the  intellectual  powers.  Comp.  Exod.  xx.  18.,  Jer.  xliv.  16., 
 Eccles.  xl.  7.,  et  al."  (Geseiiius.)  The  authorized  version  has  translated  literally, 
 Jacob  saw  ;  and  though  we  admit  that  custom  tends  considerably  to  soften  harsh- 
 nesses of  this  kind,  we  think  our  version,  in  which  we  have  followed  Mendelssohn 
 and  Philippson,  preferable.  The  Vulgate  also  has  departed  from  the  original,  and 
 renders :  audiens  autem  Jacob,  Jacob  hearing,  S^c.  The  Holy  Land,  before  agricul- 
 ture was  properly  known  and  practised,  appears  to  have  been  frequently  subject  to 
 famine;  we  read  of  one  in  the  days  of  Abraham,  (supra  xii.  10.)  another  during 
 Isaac's  life,  (supra  xxvi.  1.)  and  a  third  in  the  days  of  Jacob.  12^  Corn.  This 
 word  (from  "I3K^  to  bruise,  to  break)  applied  to  grain  and  other  provisions,  is  fully 
 explained,  infra  v.  19. ;  "  where  \)2V'\  13t^  lit.  the  hunger  breaker,  is  nothing  more 
 than  the  whole  term,  an  eliptic  form  of  which,  ("IStJ*)  is  employed  throughout  this 
 narration  of  the  famine ;  because  such  grain  as  was  then  procurable,  with  great 
 
271  GENESIS   XLII. 
 
 5.  And  the  sons  of  Yisrael  came  to  buy  €07-71  amongst  other 
 comers  :  for  the  famine  was  in  the  land  of  Canaan. 
 
 6.  Now  Yoseph  was  the  governor  of  the  land,  he  sold  corn  to 
 all  the  people  of  the  land :  and  Yoseph's  brethren  also  came, 
 and  prostrated  themselves  before  him,  ivith  their  faces  to  the 
 ground. 
 
 7.  When  Yoseph  saw  his  brethren,  he  recognized  them,  but 
 feigned  himself  a  stranger  to  them,  and  spake  harshly  unto  them  : 
 he  said  unto  them.  Whence  come  ye  ?  And  they  said.  From  the 
 land  of  Canaan  to  buy  food. 
 
 8.  Thus  Yoseph  recognized  his  brethren,  but  they  recognized 
 not  him. 
 
 tion  that  a  substantive  has  been  omitted.  Aben  Ezra  supplies  flvD  words.  "  T-wen- 
 ty-two  years  had  passed  since  Joseph  was  sold  for  a  slave.  He  was  then  a  mere  lad 
 of  seventeen,  and  had  now  reached  the  staid  age  of  thirty-nine  ;  a  great  change  had 
 therefore  taken  place  in  his  personal  appearance,  and  they  could  scarcely  have  known 
 him  under  any  circumstances,  much  less  now,  when  he  appeared  before  them  as  a 
 great  Egyptian  lord,  surrounded  by  every  circumstance  of  honour  and  distinction, 
 and  speaking  to  them  through  an  interpreter.  Little  could  they  think  that  this  was 
 he,  whom  they  must  have  supposed,  if  alive,  to  be  the  slave  of  some  Egyptian  master, 
 whose  cattle  he  fed,  or  to  the  humblest  of  whose  household  wants  he  ministered. 
 But  they  were  recognized  by  Joseph;  and,  seeing  only  ten  of  them,  all  of  whom  he 
 knew,*  and  that  the  one  wanting  was  he  whom,  from  his  youth,  he  would  have 
 guessed  to  be  the  son  of  his  mother,  he  appeared  to  hare  apprehended,  that  they  had 
 sacrificed  him  also,  to  their  jealousy  of  their  father's  only  remaining  favorite.  He 
 therefore  acted  so  as  to  learn  from  them  the  prosperity  of  his  father's  house,  and 
 also  the  fate  of  his  brother,  without  making  himself  known  to  them,  and  therefore 
 he  spake  harshly  to  them.  (Kitto.') 
 
 8.  ITIS  nX  f]D"l''  '\y\  Thus  Yoseph  recognised  his  brethren.  Jewish  commenta- 
 tors have,  in  different  ways,  exerted  themselves  to  account  for  this  repetition.  Nach- 
 manides  imagines,  that  Joseph  did  not  positively  know  his  brethren  ;  he  therefore  en- 
 quired whence  they  were,  and  their  answer,  (or  according  to  Abarbanel,  their  voice) 
 fully  convinced  him  of  their  being  his  brethren ;  and  in  order  that  they  might  not  know 
 him,  he  disguised  himself,  he  changed  his  natural  voice  and  spoke  Tllt^'p  roughly  or 
 harshly.  The  Medrash -gives  an  additional  meaning  to  this  word.  Though  they 
 were  now  in  Joseph's  power,  though  the  opportunity  was  now  given  him  for  ven- 
 geance, yet  Joseph  recognized  his  brethren,  his  heart  again  glowed  with  fraternal 
 affection  for  them,  1  HIT'S H  vh  DHI  though  they  had  not  acknowledged  him  as 
 their  brother,  and  had  not  shown  him  brotherly  love. 
 
 *  Benjamin  could  not  have  been  known  by  Joseph,  had  he  been  present,  as  he 
 was  a  mere  infant,  of  three  or  four  years,  when  Joseph  was  sold. 
 
V.   :     •  ■■     T  :     •     r-  :  r-  I     i     t  vv    t|  :  •        |  v  -   t        j-         ^t   v 
 
 V     ••    -:  ..-;.-        ^..  .  --        IT    V  V         \.y  -.J—  T     :  IT  •  >.-  -  j 
 
 Ijy3  p«o  nDx;i  Das?  ]\s^  D^^S^?  i^n*;!  nib'p  »5^  nsn;i 
 •131*1 9    :  iirrinn  kS  dhi  vn^^-nx  ^di*  nn-n  s   ♦  '^^wS-nnt^'S 
 
 word  in  its  strictest  sense,  by  NniD  death,  and  is  followed  by  Aben  Ezra.  As 
 the  root  HDN  is  probably  the  same  with  the  Arabic  '  Adsali,'  to  inju7-e,  the  mo- 
 dem German  versions  have  either  'Unfall'  or  '  Ungliick,'  mischance.  If,  however, 
 as  some  lexicographers  think,  it  is  connected  with  the  Arabic  '  san,'  to  pour,  to 
 spread,  to  dissolve ;  its  signification  in  the  text  before  us  would  be  lit.  dissolution, 
 i.  e.,  death.  We  give  preference  to  the  former  opinion.  The  Septuagint  also  has 
 fiaXaKia,  misfortune,  and  the  Vulgate  '  Ne  patiatur  mali.'  Benjamin  does  here,  for 
 the  first  time,  appear  to  us  as  the  favorite  son  of  Jacob,  and  as  having  succeeded  to 
 the  place  in  his  father's  tenderest  affections,  which  his  full  brother  Joseph  had 
 once  occupied. 
 
 5.  D''S3n  "Tim  Amongst  those  who  came.  Nachmanides  believes  this  expres- 
 sion to  convey,  that  they  were  among  the  first  who  came.  Sphorno  takes  it  to  im- 
 ply that  they  came  together  with  others  ;  that  they  journeyed  in  caravans  to  afford 
 each  other  protection  against  plunderers  and  robbers  who  inhabited  the  deserts. 
 
 6.  l2vtJ*n  Nin  ^IDVI  Now  Yoseph  was  the  governor.  "  t^vti'  properly  an 
 attendant,  a  protector,  from  u?^  to  be  over  another,  as  a  protector ;  hence 
 Q>t57JJ>  shields,  artns  for  protection  and  defence,  (2  Sam.  viii.  7.)  and  j1t07t^* 
 power,  authority,  (Eccles.  viii.  4.  8.)  and  hence  the  Arabic  Sultan,  a  lord,  governor, 
 and  the  English — shield,  shelter."  {Parkhurst.)  ")''3K'Dn  XIH  He  sold  corn. 
 Biblical  critics  cannot  conceive  that  Joseph  personally  superintended  the 
 sale  of  grain  to  the,  undoubtedly,  numerous  comers.  In  answer  to  these  we 
 would  say ;  first,  it  was  in  order  to  retain  a  plentiful  supply  for  the  Egyptians, 
 that  Joseph's  ^e/'sowa^  care  and  attendance  was  requisite ;  secondly,  we  do  not  read 
 that  all  the  purchasers  came  before  Joseph.  A  very  natural  object  may  have  in- 
 duced Joseph  to  summon  before  him  every  new  comer  and  stranger :  he  expected, 
 and  with  reason,  that  some  member  of  his  father's  house  would  come  to  Egypt. 
 '"131  1?  linntJ'^l  And  prostrated  themselves  before  him,  §c.  Thus  fulfilling  the 
 prophetic  dream,  (supra  xxxvii.  7.  8.)  which,  in  their  anger,  they  had  vainly  en- 
 deavoured to  frustrate.  But  "  there  is  neither  wisdom  nor  understanding,  nor 
 counsel  against  God." 
 
 7.  123n''1  But  feigned  himself  a  stranger,  §c.  Its  original  meaning  is,  to  en- 
 grave, to  mark;  hence  *"I3J  one  that  is  marked,  stamped,  (characterized  by  physiog- 
 nomy, language,  and  dress)  an  outlander.  The  Hithpa'el  or  reflective  conjugation 
 conveys,  to  assume  the  appearance  and  character  of  a  stranger;  that  is,  to  feign  un- 
 acquaintance.  niC'p  Harshly,  lit.  harsh,  an  adjective  plural  fem.,  whence  thesupposi- 
 
272  GENESIS    XLII. 
 
 9.  Yoseph  now  remembered  the  dreams  which  he  had  dreamed 
 of  them,  and  said  unto  them :  Ye  are  spies  ;  to  see  the  nakedness 
 of  the  land  have  ye  come. 
 
 10.  They  said  unto  him.  Nay,  my  lord ;  thy  servants  have 
 come  only  to  purchase  food. 
 
 11.  We  are  all  one  man's  sons:  honest  inen  are  we!  never 
 were  thy  servants  spies. 
 
 12.  But  he  said  unto  them.  No  !  for  ye  have  come  to  see  the 
 nakedness  of  the  land. 
 
 13.  They  answered,  AYe  thy  servants  are  twelve  brethren,  the 
 sons  of  one  man  in  the  land  of  Canaan;  and  behold,  the  youngest 
 is  now  with  our  father,  and  one  is  no  more. 
 
 14.  But  Yoseph  said  unto  them,  It  is  as  I  have  spoken  unto 
 you,  saying.  Ye  are  spies. 
 
 15.  By  this  shall  ye  be  proved :  by  the  life  of  Paroh  ye  shall 
 not  go  hence,  except  your  youngest  brother  come  liither. 
 
 since  no  man  would  send  so  many,  and  all  his  sons,  upon  so  dangerous  an  enter- 
 prise ;  nor  was  it  probable  that  one  man  could  have  a  design  upon  Egypt,  but  all 
 the  great  men  in  Canaan  must  have  joined  in  it,  and  then  they  would  have  sent 
 men  of  different  families,  and  not  all  of  one.  "  It  is  on  the  proof  of  this,  that  Joseph 
 obliges  them  to  leave  one  as  a  hostage,  and  insists  on  their  bringing  their  other  bro- 
 ther ;  so  that  he  took  exactly  the  same  precautions  to  detect  them,  as  if  he  had  no 
 acquaintance  with  them,  and  had  every  reason  to  be  suspicious."     {Clarke.) 
 
 13.  "131  yil^i  1C>J?  D''3£i'  We  thy  servants,  ^c.  Behold,  what  we  have  said  can 
 be  proved ;  for  verily  our  father  still  lives  in  the  land  of  Canaan,  and  he,  as  well  as 
 our  neighbours,  can  attest,  that  we  were  twelve;  that  one,  as  we  imagine,  lives  no 
 more;  and  that  the  other  is  now  with  our  father.  Believe  us  then  to  be  men  of 
 honest  intentions. 
 
 14.  Tnn  X^X  Nin  it  is  as  1  have  spoken,  ^c.  Your  own  words  prove  what  I 
 have  said ;  ye  are  spies,  and  have  not  therefore  all  come  down  to  Egypt. 
 
 15.  I^nnn  nstn  By  this  shall  you  he  proved.  If  ye  have  another  brother 
 living,  then  will  I  also  believe  whatever  you  have  told  me.  nyiD  "TI  By  the  life 
 of  Paroh.  T[  is  in  regimen  contracted  from  C'^n  life ;  we  invariably  meet  this 
 word  in  the  plural.  We  cannot  refrain  from  noticing,  that  "  the  Hebrew  language 
 does  not  admit  the  expression  "T\  ^H  by  the  life  of  the  Lord,  as  it  does  nyiS  ^n  by 
 the  life  of  Pharaoh,  or  "j£J*D3  in  by  the  life  of  thy  soul,  (that  is  to  say,  we  do  not 
 find  the  word  '•PI  when  applied  to  God  in  X''ip7\  niSlDVn  a  possessive  relation  to 
 the  word  God ;)  for,  though  the  possessor  and  the  thing  possessed  are,  to  human 
 minds,  two  distinct  objects,  they  are  not  so  in  respect  to  the  Deity  ;  for  the  Eternal 
 Being  is  life  itself,  and  we  cannot  therefore  ascribe  life  to  Ilim,  who  is  life  itself; 
 hence,  wc  do  not  find  "n  '•11  by  the  life  of  the  Lord,  making  life  a  distinct  quality  of 
 the  Lord,  but  "n  '•n  by  the  liviiiy  God;  i.  c.,  by  that  Being,  whose  essence  and  life 
 
Dri«  D-^iia  far^S^^  "itjxn  DnS  oSn  "i^s^  niBSnn  n«  Pibr 
 ...  -     J. .  - .     ... ..  -.    ...  ^  .  ^..  ^   ^.  .J   ^...  ..        ..  I-     ..,  |.. 
 
 A-      -:  J  >.T   ••  ./  :        I-  IV        T       ]     v>.T  T  J-  :•'■.•  v  ■>     '■  ' 
 
 J*  ••  :^T       ^.  T    V  !•      J"  :  T     '..  VI  T    :     '  v.t         |    jv  t  ^".\ 
 
 ^:Jm^f  1  u'm  ^1??'"'^^  ^'^^^  ^'^?''^**^-  ^^  ♦  ^^^l'^  ^^^^9  ^^^' 
 nbx':'  Dn^K  'pi")^"!  ^m  N^h  fiDV  onSi^?  ^12H')  h    ♦  ^i^yj^ 
 
 -.       •■  r---   -.        •     :s-    •        V     -:  )a-  -.V  •■   -:  -.•       j-  v- 
 
 J.  ....         J    :  ,-  •         ^     :  -       t-         A-  T    •  V.  :  iv   -  j-   :       . 
 
 9.  Dn?  DTTI  IK'K  r^a?  he  had  dreamed  of  them.  "  Joseph  now  saw  his 
 brethren,  and  remembered  the  dreams  ;  but  the  literal  fulfilment  of  these  he  did  not 
 behold,  until  his  brethren  came  down  a  second  time  with  Benjamin  ;  and  again,  when 
 their  father  came  with  them  to  reside  in  Egypt."  {Nachmanides.)  Other  commen- 
 tators believe  this  already  a  fulfilment  of  Joseph's  dream.  QJlX  D  v310  Ye  are 
 spies,  literally,  footmen,  footpads,  lying  in  wait  for  the  property  of  others:  Persons 
 who,  under  the  pretence  of  wishing  to  buy  corn,  desire  only  to  find  out  whether 
 the  land  be  so  defenceless  that  the  wandering  tribes  to  which  ye  belong  may  attack 
 it  successfully,  drive  out  the  inhabitants,  and  settle  in  it  yourselves ;  or,  having 
 plundered  it,  retire  to  your  deserts.  "  Thus  Joseph  spake  harshly  to  them,  merely  to 
 cover,  for  the  time  being,  that  warmth  of  affection  which  he  felt  towards  them;  and 
 that  being  thus  brought,  apparently,  into  straits  and  dangerous  circumstances,  their 
 consciences  might  be  awakened,  that  they  might  reflect  on  and  abhor  their  own 
 wickedness."  {Clarke.^  "  We  may  here  remark,  that  such  an  imputation  as  this 
 remains  to  this  day,  that,  to  which  a  stranger  in  the  East  is  continually  exposed. 
 The  Orientals  generally  have  no  idea  that  people  will  make  a  journey  unless  from 
 urgent  necessity,  or  on  gainful  speculations ;  and  if,  therefore,  a  person  does  not 
 travel  in  a  mercantile  character,  or  on  some  public  business,  he  is  invariably  consi- 
 dered as  a  spy."  {Pict.  Bible.)  From  note  (e)  supra  p.  165,  it  will  be  seen  that 
 the  Egyptians  had,  at  that  time  sufficient  cause  to  justify  this  suspicion,  particularly 
 against  the  inhabitants  of  Palestine.  }*"lXn  T\V\V  The  7iakedness  of  the  land, 
 signifies  the  least  defended  part  of  the  land  ;  the  part  that  is  unprotected  ye  have 
 come  to  see,  there  irresistibly  to  commit  your  ravages. 
 
 10.  ^niyi  Thy  servants.  The  1  is  here  employed  instead  of  the  particle  73X 
 but.     Not  so  as  thou  hast  said  my  Lord  ;  but,  on  the  contrary,  we  have  come,  &c. 
 
 11.  D''i3  Honest.  We  are  upright,  and  have  no  such  intention.  The  radix 
 )1D  signifies  originally  to  prepare,  to  be  ready,  (comp.  Exodus  xxxiv.  2.)  next, 
 to  fix  firmly,  to  establish,  (comp.  1  Kings  ii.  45.)  and  next,  to  be  honest,  just, 
 (comp.  Prov.  iv.  26.)  ;  this  latter  is  the  signification  of  D^JS  men  honest  in  purpose. 
 13n3  inX  tJ>''X  ''J3  13^3  We  are  all  one  man's  sons.  Abarbanel  very  correctly 
 remarks,  that  they  would  fain  convince  Joseph  of  their  innocence,  by  the  fact  that 
 all  were  the  sons  of  one  father ;  thus  suggesting  the  impossibility  of  their  being  spies 
 
273  gejSiesis  xlii. 
 
 16.  Send  one  of  you,  and  let  him  fetch  your  brother,  but  ye 
 shall  be  kept  in  prison,  that  your  words  may  be  proved,  whether 
 there  he  truth  in  you :  for  if  not,  by  the  life  of  Paroh  ye  are  spies. 
 
 17.  He  put  them  into  custody,  three  days. 
 
 18.  And  on  the  third  day  Yoseph  said  unto  them.  This  do,  that 
 ye  may  live  :  I  fear  God. 
 
 19.  If  ye  he  honest  men,  let  one  of  your  brethren  be  confined  in 
 the  house  of  your  ward  :  but  go  ye,  bring  corn  for  the  famine 
 of  your  houses, 
 
 20.  And  your  youngest  brother  bring  unto  me ;  that  your  words 
 be  verified,  and  that  ye  die  not.     And  they  did  so. 
 
 21.  Then  they  said  to  each  other:  Verily  we  are  guilty  be- 
 cause of  our  brother,  for  we  saw  the  anguish  of  his  soul  when 
 he  implored  us,  but  we  would  not  hear,  therefore  has  this  distress 
 befallen  us. 
 
 tants  of  Shecliem,  we  may  suppose  that  he  had  been  the  most  active  against  Joseph. 
 "131  DTI^NH  nS  I  fear  God,  and  therefore  will  I  not  injure  the  innocent.  Joseph  was 
 probably  induced  to  this  declaration,  by  his  willingness  to  afford  them  a  suflicient 
 cause  why  he  had  altered  his  original  intention  of  detaining  nine,  and  sending  only 
 one. 
 
 19.  |13y"l  "13^    Corn  for  the  famine.     Vide  note  SJ/pra  v.  1. 
 
 20.  13DK''  Be  verified.  Root  |IDX  in -ffa/,  signifies  originally,  «o  5?/j9/Jor«;  theuce 
 n3DS<  supporter,  prop,  or  pillar,  (|?DN  and  |1DX  an  architect;)  thence  to  carry  a 
 child  on  the  arm ;  (Numbers  xi.  12.)  to  maintain,  io  foster,  (Esth.  ii.  7.,  2  Kings  x. 
 1.  5.),  and  thence  as  an  adjective^rwz,  worthy  of  reliance,  faithful,  true.  In  Niphal, 
 it  also  bears  the  signification  of  to  last,  or  co7itinue,  (1  Sam.  ii.  35.,  xxv.  28.,  et  al); 
 and  to  prove  the  truth.  (1  Kings  viii.  26.,  1  Cliron.  xvii.  23.)  Thus  here  also,  that 
 the  truth  of  your  words  may  be  verified,  ov  proved. 
 
 21.  "1D1  D''DL^'X  ^3X  Verily  we  are  guilty,  8jc.  The  particle  73X  docs  not  in  this 
 instance  bear  its  usual  signification  hut ;  it  is  here  employed  as  an  aflirniation  of  what 
 is  said ;  from  this  word  in  its  application  here,  is  the  Greek  a^aXc  probably  derived. 
 (Comp.  supra  xvii.  19.,  2  Sam.  xiv.  5.)  How  finely  arc  the  office  and  influence  of 
 conscience  exemplified  in  these  words  1  The  compunction  of  mind  and  the  remorse 
 Avhich  they  felt  on  this  occasion,  and  not  only  felt,  but  expressed  in  his  hearing,  not 
 knowing  that  he  understood  their  dialect,  quite  disarmed  any  remaining  resentment 
 of  Joseph.  "  God  combines,  and  brings  about  those  favorable  circumstances  which 
 produce  attention  and  reflection,  and  give  weight  to  the  expostulations  of  con- 
 science." {Clarke.)  "131  P")^*  l^t?"!  l^H  For  we  saw  the  anguish  of  his  soul. 
 "  Their  inhumanity  towards  their  supplicating  brother,  appears  to  them  a  greater 
 crime  than  the  act  of  selling  him.  The  fact  of  Joseph's  entreating  them  to  compas- 
 sionate him,  is  not  mentioned  in  the  narration  of  his  sale,  as  remarked  supra  ;  and  may 
 
 VOL.    I.  3    R 
 
lID:)^^x-n^{  np")  ir\i<  n^ib  ^ihSsr  le  :  nun  tbpn  nyn^  j^ins 
 ^5  n'j;i*3  *n  ^'i'-Di^i  D5n^5  n^:^^n  obni'i  bn!i^i  nDJ^n  bn^^i 
 
 J.  r-     :  -       J..  .    ;        ^...    .     .  ^...  v:    1-  •.•       ••  :      •  -:  it  •  :  :  jt  ••  v    -   : 
 
 1-  T  V    ^    :  V.T   :      •  V  JT  I  J  :■:  iv-  iv    -  v    :    -  : 
 
 ^pppt2  n\55  TO.",  nhjst  D5"^l^f  um  ^'^T^^  i^   '^'^"   :  ^<X 
 
 :  -  1 1"  <'-:i—  AT  J    :         v.-      ••  :      ■       .;    :   it-:       -    ••  j-   x 
 
 niv  i:3\Ni'i  1|'^f  ^rni^^-Sj?  ^inivf  1  DW^?  ^;l^f  vnj:?"^^  ^^x 
 :  n^^•Tn  nnn^n  i)^"':?^^  n.^!!  p-^y  ^:)j;2:sj^  j^^i  ^ly^^x  iJ^nnns  isj'Si 
 
 1  -  VTT    -  ••    •■  tjt      I  •■         ^-         ':at  t  J    :  ».••••        ^   :  I-    ;    •     :         i     :  - 
 
 are  combined  and  one."  {Maimunides,  Sh'monah  P'rakim,  eh.  viii.)  An  oatli,  by  the 
 life  of  the  king,  was  the  custom  in  ancient  times,  and  continued  so  even  with  the 
 Romans  in  the  times  of  the  Csesars.  Thus  also  we  read  of  Abner  swearing  by  the 
 life  of  Saul,  1  Sam.  xvii.  55. ;  comp.  2  Sam.  xiv.  19.,  and  xv.  21.  Swearing  by  the 
 life  of  a  superior  or  respected  person,  or  by  that  of  the  person  addressed,  is  a  com- 
 mon conversational  oath  in  different  parts  of  Asia.  In  Persia,  although  the  force  of 
 the  expression  is  precisely  the  same,  its  form  is  varied  to  swearing  by  the  head, 
 particularly  by  the  head  of  the  king.  "  By  the  king's  head,  by  his  death,  or  by  his 
 soul,  are  expressions  which  are  continually  heard  in  that  country,  and  are  used  even 
 by  the  king,  who  generally  speaks  of  himself  in  the  third  person.  The  Persians 
 also  swear  by  their  own  heads,  and  by  those  of  the  persons  to  whom  they  speak." 
 
 16.  IIDXn  Lit.  Se  imprisoned ;  comp.  Deut.  xxxii.  49.  Abarhanel,  followed  by 
 Mendelssohn,  considers  these  words  as  a  recommendation  to  them  to  submit  wil- 
 lingly to  their  incarceration,  whilst  one  might  be  sent  to  make  the  requisite  inqui- 
 ries. These  repeated  asseverations  prove,  how  strongly  he  felt  it  necessary  to 
 hide  his  emotion  and  fraternal  affection,  under  rough  language  and  passionate  ges- 
 tures. The  Samaritan  has  here  added  nX  3Tyi  VaX  DN  3!!?'?  '■\V^r\  "p^V  N^ 
 n?01  V3N.     The  lad  cannot  leave  his  father,  for  if  he  leave  his  father  he  will  die. 
 
 17.  "lOK'Dl  DniN  \T\>'\  And  he  placed  them  in  custody.  It  was  necessary  that 
 Joseph  should  convince  them  of  his  suspicion,  in  order  that  Benjamin  might  be  brought 
 down  to  Egypt.  He  therefore  detains  them  in  prison  three  days,  and  being  then 
 apparently  more  mild,  he  permits  them  to  go,  detaining  Simeon  only ;  and  Abar- 
 hanel relates,  that  "  even  in  his  days,  it  was  the  custom  in  Spain  to  imprison  any 
 person  suspected,  though  no  wrong  was  known  of  them."    (Abarbanel.) 
 
 18.  Vm  And  live;  that  is,  then  will  I  grant  you  your  life  .  ^CvCTl  Dl"*! 
 On  the  third  day.  He  made  them  taste  for  three  days,  the  sufferings  he  had  uudei- 
 gone  for  three  years,  and  probably  in  the  very  same  state  prison.  But  the  third  day 
 his  anger  cooled,  and  he  revoked  the  former  sentence,  and  liberated  them  all  but 
 Simeon,  whom  he  kept  as  a  hostage  for  the  appearance  of  Benjamin,  Judging,  from 
 the  tried  cruelty  of  Simeon's  disposition  in  the  perfidious  massacre  of  the  inhabi- 
 
274  GENESIS    XLII. 
 
 22.  Reuben  answered  them  and  said.  Did  I  not  speak  unto  you, 
 saying:  Sin  not  against  the  child?  but  ye  would  not  hear;  and 
 now  his  blood  is  required. 
 
 23.  But  they  knew  not  that  Yoseph  understood  them,  for  the 
 interpreter  was  between  them. 
 
 24.  He  turned  away  from  them  and  wept ;  he  then  returned 
 and  spoke  with  them,  took  Shim'on  from  them,  and  bound  him 
 before  their  eyes. 
 
 25.  Yoseph  commanded  to  fill  their  vessels  with  corn ;  also  to 
 restore  the  money  of  each  into  his  sack,  and  to  give  them  provi- 
 sion for  the  way  ;  and  thus  was  done  unto  them. 
 
 king  of  Babylon.     Tradition  relates,  that  Menasseh,  Joseph's  son,  was  the  inter- 
 preter in  this  instance.  {Bereshith  Rab.) 
 
 24.  "IDI  DHvV^O  3D''1  He  turned  away  from  them,  and  ivept.  "  Joseph,  upon 
 hearing  their  rueful  words,  was  deeply  affected,  and  felt,  that  which  is  hut  natural  to 
 an  affectionate  brother,  who  is  constrained  to  employ  harsh  means  against  his  '  flesh 
 and  blood,'  to  prove,  or  rather  to  improve  them.  But  he  recovered ;  and  still  firm 
 to  his  purpose,  re-assumes  his  stern  appearance,  and  causes  Simeon,  apparently  the 
 greatest  sharer  in  the  criminal  deed,  (comp.  Jonathan  HvIOpD?  tSyn  who  advised 
 to  murder  him')  to  be  bound  in  their  presence."  {Philippsohn)  Tradition  informs 
 us  that  he,  after  their  departure,  liberated  him  ;  therefore  the  verse  explicitly  tells  us 
 Dn''3''y?  before  their  eyes  Simeon  was  bound,  but  freed  when  out  of  their  sight. 
 
 25.  f]D1''  l^ifl  Yoseph  commanded,  S^c.  Lit.  Yoseph  commanded,  and  they  filled 
 their  vessels  with  corn,  and  to  restore  their  monies,  <SfC.  This  sentence  is  evi- 
 dently an  eliptical  one,  which  we  would  thus  supply:  Yoseph  commanded  to  fill  their 
 vessels  with  corn,  and  they  filled  their  vessels  with  corn,  <^c.  Another  incongruity 
 appears  in  the  change  of  number :  IN ?J2''WAey^Wec?,  in  the  plural,  and  tJ^yi  he  did, 
 in  the  lingular.  This  may  be  accounted  for,  by  referring  the  command  of  filling 
 the  sacks,  &c.,  to  all  the  servants,  but  that  of  restoring  the  money  to  his  treasurer, 
 or  some  trustworthy  person  ;  peihaps  even  to  his  son  Menasseh.  The  tonic  accent 
 is  a  strong  proof  in  favor  of  this  opinion.  Moderns  generally,  to  avoid  confusion 
 in  the  translation,  have  rendered  as  we  have  done.  DH  v3  Their  vessels.  "  Pro- 
 bably large  woollen  bags,  or  baskets  lined  with  leather ;  such  as  are  still  in  use 
 through  all  Asia,  and  are  called  '  Tambellit ;'  they  arc  covered  with  leather,  the 
 better  to  resist  the  wet,  and  to  prevent  dirt  and  sand  from  mixing  with  the  grain." 
 {Clarke.)  In  the  Greek,  Latin,  and  in  fact  in  all  Indo-Germanic  languages,  the 
 word  sack  is  nearly  the  same,  and  evidently  derived  from  the  Hebrew  pU.  "  To 
 increase  their  confusion,  and  to  perplex  them  as  to  what  end  he  had  in  view, 
 Joseph  caused  their  money  to  be  restored  to  their  sacks,  (certainly  a  delicate 
 token  of  his  goodwill);  thus  inducing  them  to  believe  that  he  thereby  sought  an 
 opportunity  of  imputing  some  wrong  to  them."  (Philippsohn.) 
 
/  ••  :  IT    :  •  J-   ■  <.     T  -  :         av  "^   -    :  j    :  w.-  -         j     :    :■  iv 
 
 ini<  Spx*i  pj^^p^-nx  bnxx?  n|'5*i  Dn'?^{  nsn^i  bn'7^f  n^*i 
 
 ....._  ^.      ^     .  T  ._.      ...  ._.  J    .     |.  ._        I  ..  J-;-  IV     ■•    I": 
 
 have  been  omitted,  from  its  being  a  natural  supposition  that  he  should  have  appealed 
 to  the  feelings  of  his  brothers  -when  they  were  about  to  kill  him."  (Nackmanides.) 
 "13^X  "iJinnni  Wke7t  he  implored,  §c.  The  fii-st  3  should  have  had  a  dagesh, 
 which  ever  accompanies  the  second  radical  letter  in  the  Hithpael ;  it  has  however 
 been  dropped,  to  prevent  any  hiatus,  which  the  pronunciation  of  three  similar 
 letters  would  have  caused.  The  word  Hi^l  has  the  accent  on  the  first  syllable, 
 being  in  the  ^jre^er  tense,  to  distinguish  it  from  the  same  word  in  the  present,  which 
 has  the  last  syllable  accentuated.  nXTH  'iT\'iT\  This  distress.  Rashbam  observes, 
 that  the  brothers  of  Joseph  were  fully  sensible  of  the  equity  of  God,  in  awarding 
 measure  for  measure;  they  had  cast  their  innocent  brother  into  a  pit,  therefore 
 were  they  also  innocently  punished  by  imprisonment.  The  deeper  the  impression 
 of  their  present  unjust  sufferings  were,  the  more  keenly  did  they  experience  the 
 stings  of  conscience,  which  admonished  them  of  their  barbarity  towards  their 
 brother. 
 
 22.  p1S"l  IJ?''1  Reuben  answered,  ^-c.  Reuben,  who  had  at  least  rescued  the  life 
 of  Joseph,  and  who  had  the  intention  of  entirely  liberating  him,  had  unquestionably 
 the  first  right  to  reproach  them,  more  particularly  since  he  now  was  a  fellow-suf- 
 ferer. ^7^2  IXtDPin  ?N  Sin  not  against  the  child j  i.  e.,  remember  he  is  but  a 
 child ;  his  offensive  conduct  towards  you  is  the  result  only  of  his  childhood,  and 
 it  would  become  you  to  overlook  such  trifling  transgressions.  ''131  10T  D31  And 
 now  his  blood  is  required.  Lit.  Also  his  blood  is  now  required.  "  Though  you  did 
 not  in  fact  slay  him,  his  blood  is  required  at  your  hands  ;  his  being  sold  as  a  slave 
 may — from  his  having  always  enjoyed  the  tender  care  of  a  loving  f;ither,  and  been 
 unaccustomed  to  the  hardships  of  slavery — have  caused  his  death."   (Nachmanides.) 
 
 23.  f\DV  yOltl^  ""i  That  Yoseph  understood.  They  had  spoken  thus  in  his  pre- 
 sence, little  imagining  that  they  were  understood,  for  an  interpreter  had  explained 
 the  Avords  of  Joseph  to  them,  and  their  Avords  to  Joseph ;  to  avoid  any  possibility  of 
 their  recognizing  him  and  to  afford  him  the  opportunity  of  hearing  their  senti- 
 ments. y^^Dil  The  interpreter, {Onkelos  JDilinD)  occurs  only  here  in  this  sense;  for 
 the  children  of  Israel  did  afterwards,  Avhen  they  became  inhabitants  of  the  land,  most 
 probably  acquire  a  sufficient  knoAvledge  of  the  Egyptian  language ;  and  in  Palestine, 
 the  Semitic  dialects  corresponded  so  far,  as  to  render  interpreters  unnecessary.  In 
 Isa.  xliii.  27.,  this  Avord  signifies  the  princes  of  Israel,  Avho,  by  means  of  their  piety 
 should  have  been  the  intermediators  betAvecn  God  and  Israel.  In  Job  xxxiii.  23., 
 it  signifies  angels;  and  in  2  Chron.  xxxii.  31.  D''^vD  are  the  messengers  oi  the 
 
275  GENESIS   XLII. 
 
 26.  They  loaded  their  corn  on  their  asses,  and  departed  thence. 
 
 27.  And  one  of  them  opened  his  sack  to  give  provender  to  his 
 ass  at  the  harbourage,  ivhen  he  saw  his  money  ;  for  behold  it  was 
 at  the  mouth  of  his  sack. 
 
 28.  He  said  unto  his  brethren.  My  money  is  restored,  be- 
 hold it  is  in  my  sack :  their  heart  failed  them,  they  were 
 terrified,  and  said  to  each  other :  What  is  this  God  hath  done 
 unto  us  ? 
 
 29.  When  they  came  unto  Yaacob  their  father,  unto  the  land 
 of  Canaan,  they  told  him  all  that  had  occurred  unto  them, 
 saying : 
 
 30.  The  man,  the  lord  of  the  land,  spoke  harshly  with  us,  and 
 took  us  for  spies  of  the  land. 
 
 31.  But  we  said  unto  him,  we  are  honest  meti !  we  never  were 
 spies. 
 
 32.  Twelve  brothers  are  Ave,  the  sons  of  one  father  ;  the  one  is 
 no  more,  and  the  youngest  is  now  with  our  father  in  the  land  of 
 Canaan. 
 
 33.  And  the  man,  the  lord  of  the  land,  said  unto  us :  By  this 
 will  I  know  that  you  are  honest ;  one  of  your  brethren  leave  with 
 me,  and  take  grain  for  the  famine  of  your  houses,  and  go. 
 
 corn,  and  consequently  extended,  or  stretched.  {Kimchi,  Sharash.  radix  nflD.) 
 This  word,  which  occurs  in  Genesis  only,  is  in  our  opinion  quite  identical  with  pEJ'; 
 against  Aharhanel,  who  thinks  it  a  smaller  sack  that  was  girt  on  behind  the  rider. 
 For  both  here,  and  infra  v.  35,  it  synonymises  perfectly  with  pK*. 
 
 28.  W:h  XV*1  Their  heart  failed  them.  Lit.  Their  heart  went  out.  Evi- 
 dently an  idiom  of  the  Hebrew  language,  which  has  been  rendered  by  the 
 different  versions  by  a  corresponding  idiom  of  their  language:  thus,  the  Targumim 
 pn3^  yn^D  pS31,  the  Vulgate  :  Et  obstupefacti  turbalique,  etc.  It  being  an  idiom 
 of  the  Greek  language  also,  the  Sept.  renders  verbally  kui  e^eoTrj  y  KupBia  avTwv. 
 \h  D^^^X  ntry  nSt  no  what  is  this  God  has  done  unto  usf  "Their  guilty 
 consciences  now  thoroughly  awakened,  were  in  continual  alarms ;  they  felt  that 
 they  deserved  God's  curse  ;  and  every  occurrence  served  to  increase  and  confirm 
 their  suspicions."  (Clarke.) 
 
 30.  t:^"'Xn  "131  The  man  spake,  %c.  They  relate  every  occurrence  to  Jacob,  with 
 a  view  to  the  obtaining  his  permission  for  Benjamin  to  accompany  them  to  Egypt, 
 on  their  next  journey.  (Comp.  infra  v.  34.) 
 
 33.  |13yi  ni^l  And  grain  for  the  famine.  Lit.  And  the  famine,  instead  of 
 grain.     An  elipsis,  analogous  to  that  which  wc  remarked  suj)ra  verse  \. 
 
3^  n^2J'^^nn  nyn 
 
 jiKb"")  26    :  p  Dn^  b^j^n  Tin^S  r\i)s  urh  nrh)  1pb^-S^5  k^*j< 
 
 J  :     •-  )r-         >.v  T  »^^~       (  VAT-  <.T-  /)v  T  ^^  T    :        |     -  v  j- 
 
 '■    •  •■  ■■  •    ;  :  V  : "      I    A    T    -  v.      -:  i-  3  :     ■  >"  t 
 
 !i:nx  t^*i  ni^p  !i:3ri.s  pj^n  ^;■n^;  ^\sri  "11^  30    ♦  ^t^'ih  Dnx 
 
 >■•  T  J  :  AT  -:  i-  ••         VT    ••  ■;        J  -  \     :•  it    t  v  >.■:-:• 
 
 5i-jii\^^  nnN*n  ^j^n^s  ^i!i  D^nx  ^in:iiN5  nb'V-D^i^  32    :  x=i'hT\J2 
 
 jT  V    IT  A-    T        J"  :  !.•    -  :  3-  -:  jt  't  i-  ;  !•    :    -  : 
 
 ^piiS  ^'^r\  ^y^jsi  ntJK*!  33    :  ij^ji  |>n{^5  ^li^wS-n^st  Dijn  jbj'prii^ 
 -n«i  ^rl^^  ^n^^n  hn^n  did^hj^  on^^  d^^d  ^3  ySj^  nj<D  y^i^r^ 
 
 ■   :        ■     •  J-   -  T    V  IT         sv      •    -:  AV  "  >••  "         ,■      ^    -  •■  i   :       |     v  t    t 
 
 26.  DiT'"l?Dn  Their  asses.  Joseph  having,  supra  v.  19.,  permitted  them  to  take 
 as  much  grain  Avith  them  as  was  requisite  for  the  consumption  of  their  families 
 (which  amounted  at  least  to  sixty  persons,  besides  slaves)  until  their  return,  for  he 
 causes  all  their  vessels  to  he  filled  with  corn — it  is  (ilear  that  they  did  not,  as 
 some  suppose,  take  ten,  or,  according  to  others,  nine  sacks  only,  because  Simeon 
 remained  in  Egypt;  but  that  their  asses,  which  amounted  no  doubt  to  several 
 scores,  if  not  hundreds,  were  all  laden,  or  they  could  not  have  brought  a  sufficiency 
 of  corn  for  the  support  of  so  large  a  family  as  that  of  Jacob. 
 
 27.  Tni^n  nnSM  And  one  of  them  opened.  Our  Rabbins  believe  this  one  to 
 be  Levi,  who  was  now  Itft  without  his  comrade  Simeon,  therefore  the  one.  Thus 
 Jonathan,  "131  H^an  ])V^^^  nniH^n  "iXnt^'NI  "-l"?  nnSI.  Aben  Ezra  be- 
 lieves this  one  to  have  been  Reuben,  who  was  probably  called  the  one,  being  the 
 first,  the  eldest  of  his  brethren.  It  appears  that  the  others  did  not  find  their  money 
 until  after  their  return  home;  probably  because,  though  all  may  have  opened  their 
 sacks  on  the  road,  the  money  was  put  in  the  opening,  or  literally,  the  mouth  of  the 
 one  only.  ]\7D  At  the  harhourage.  Dr.  Clarke  very  correctly  observes,  that  the 
 word  "  inn,"  which  is  here  employed  by  the  authorized  version,  gives  us  a  false 
 idea ;  there  were  no  such  places  at  that  time  in  the  desert,  over  which  they  had  to 
 pass ;  nor  are  there  any  to  the  present  day.  Travellers  generally  endeavour  to 
 reach  a  well,  where  they  fill  their  "  girbahs,"  or  leathern  bottles,  with  fresh  water, 
 and  having  clogged  their  camels,  asses,  &c.,  permit  them  to  crop  any  little  verdure 
 there  may  be  in  the  place,  keeping  watch  over  them  by  turns.  This  is  all  we  are 
 to  understand  by  the  word  |1?D  in  the  text.  "iTinn^OX  ''21  In  the  mouth  of  his 
 sack.  The  N  in  this  word  is  one  of  the  paragogical  letters,  and  the  D  is  the  sign 
 of  the  feminine  gender,  not  of  its  being  in  regimen.  Its  root  is  T\T\'0  to  distend,  to 
 spread  out ;  it  is  applied   to  the  corn  sack,  from  its  being  continually  filled  with 
 
276  GENESIS    XLII.,   XLin. 
 
 34.  But  bring  your  youngest  brother  unto  me ;  then  shall  I 
 know  that  ye  are  not  spies,  but  honest  men ;  your  brother  will 
 I  tlien  give  you,  and  ye  may  trafRck  in  the  land. 
 
 35.  When  they  were  emptying  their  sacks,  behold,  every  man 
 had  his  bundle  of  money  in  his  sack  ;  they,  and  their  father,  saw 
 the  bundles  of  money,  and  were  afraid. 
 
 36.  Yaacob  said  unto  them.  Me  have  ye  deprived  of  my  chil- 
 dren. Yoseph  is  no  more,  Shimeon  is  no  more,  and  Benjamin  ye 
 will  take  !     All  these  misfortunes  befal  me. 
 
 37.  Eeuben  then  spake  unto  his  father,  saying:  Slay  my  two 
 sons,  if  I  bring  him  not  unto  thee ;  deliver  him  into  my  hand, 
 and  I  will  restore  him  to  thee. 
 
 38.  But  he  said  :  My  son  shall  not  go  down  with  you  ;  for  his 
 brother  is  dead,  and  he  alone  is  left ;  if  mischief  should  befal 
 him  on  the  way  which  ye  go,  ye  will  bring  down  my  hoary  head 
 with  sorrow  to  the  grave. 
 
 Ch.  XLIII.   1.     J/e«mcMe  the  famine  was  grievous  in  the  land. 
 
 2.  And  when  they  had  consumed  the  food  which  they  had 
 brought  from  Mitsraim,  that  their  father  said  unto  them  :  Keturn, 
 buy  us  a  little  food. 
 
 which  however  was  more  earnest  than  sagacious,  ministered  but  little  comfort  to  the 
 afflicted  patriarch. 
 
 38.  "121  ^J2  l")"*  \s>  My  son  shall  7iot  go  down,  ^c.  Reuben's  offer,  which  as 
 Rashi  observes,  was  withal  unwise  and  inconsiderate,  is  not  accepted  by  Jacob ; 
 wlio,  overwhelmed  with  grief,  cannot  decide  upon  allowing  the  only  remaining  son 
 of  Rachel,  his  beloved  wife,  to  depart.  "  Nothing,  therefore,  can  be  more  tender 
 and  picturesque  than  these  words  of  the  venerable  patriarcli.  Full  of  affection  for 
 his  beloved  Rachel,  he  cannot  think  of  parting  with  Benjamin,  the  only  remaining 
 pledge  of  that  love ;  wc  seem  to  behold  the  grey-headed  venerable  father,  pleading 
 with  his  sons ;  the  beloved  Benjamin  standing  by  his  side;  impatient  sorrow  in 
 their  countenances,  and  in  his  all  the  bleeding  anxiety  of  paternal  love."  {Dr.  Dodd.) 
 Thus  Jacob,  at  the  high  age  of  129,  depressed  by  the  bittertiess  of  his  fate,  sur- 
 rounded by  misfortunes,  his  mind  exhausted,  and  his  body  weakened,  often  repeats 
 the  bitterest  terms  he  could  employ,  "  Ye  will  bring  down  the  hoary  head  w-ilh 
 sorrow  to  the  grave."  For  the  father  of  a  numerous  offspring,  thus  bereaved  of  the 
 props  of  his  old  age,  one  by  one,  cannot  but  leave  this  toilsome  world  with  a  dis- 
 tiubed  heart  and  a  distressed  mind. 
 
 Ch.  XLIII.  1.  "  After  the  provision  that  was  brought  by  Jacob's  sons  had  been 
 consumed,  and  want  threatened  them  anew,  Jacob  requires  his  sons  to  undertake  a 
 second  journey  into  Egypt,  and  beir.g  compelled  to  concede  to  Benjamin's  accom- 
 panying thoni,  Jdseph's  end  was  attained."  {Philippsohn.) 
 
:itt  nib  n^tJ^Nin  ip 
 
 ■^^^!t  pj5n  D^^nx-nx  ^t^^:?^  34    ♦  ^^^)  ^n^  uyr\^  pny;^ 
 
 :  )^y')  Dp^nxi  n^n  Dp^spn  nnh^-nj<  ^ky)  )^t:i  w^ 
 
 -Sx  }5^^^1  i^^^n.  37    J  rt;i^;i  vn  \Sj^  ^inj^ri  tp;';i5-nK'!  ^3^^ 
 ink  n::n  '^i^Sj^  15^^^l^{  ^j'?-Dx  n^bn  bn  ^JD'-n^  "i^bi^S  vnx 
 
 Dm^im  rii-iin'^n  ^m  t^i:i  hm  ^'nnip)  nxs^j  )i^h  x^ni  nb 
 
 5-    :    -     I    ;         T  :    i"       av    -:       |  v  v  -     |         t  ■;r  t|:  t    :    •         j  -  ;  j    : 
 
 -bj^z:  !ijS-ii"i:32r  ^^^  dH^^s^  hnhi^  ^^h')  Dn^s^ib  ^^^^nn  ns^i^ 
 
 '=■  :  yr  :    •  v..  V      •    -:  v    ••    -:  v       <-         •  at  :    •    •  v    ••        yv     -: 
 
 34.  Wi'D  ""a  ""IDI  d''^)nO  N^  '•a  r^oi  ye  are  not  spies,  but,  §c.  Rasfibam  re- 
 marks, that  the  word  *3  preceded  by  N?,  does  invariably  signify  but.  (Comp.  Exod. 
 xxiii.  24.,  Deut.  xv.  7.  8.,  et  al.) 
 
 35.  1N'T'''1  And  were  afraid.  So  long  as  one  only  had  found  his  money,  it  might 
 have  been  an  oversight ;  but  the  money  of  each  returned  into  his  own  bag,  seemed 
 beyond  a  casualty,  and  therefore  they  were  afraid;  for  though  now  out  of  the 
 power  of  the  Egyptians,  they  had  left  a  hostage  there  ;  Simeon  was  still  under  the 
 power  of  the  "  lord  of  the  land,"  and  who  knew  but  that  he  might  be  charged  with 
 theft;  thus  ^owa^Aaw  renders  pT\  1p2ti>n  JiyDtJ*  ^1?  ib^mi. 
 
 36.  ni?3  Vn  wV  All  these  misfortunes  befal  me.  Lit.  All  are  upon  me.  A 
 proverbial  expression  of  despair,  as  energetic  as  it  is  natural  for  a  father  who  has 
 suffered  so  much  ill  fortune.  Salomon  has  rendered  this  sentence  :  Mir  waren  sie 
 alle  anvertraut,  to  me  were  they  all  entrusted;  a  rendering  as  far-fetched  as  it  is  un- 
 grammatical;  for  nJ?D,  which  he  gives  by :  Sie  alle,  (i^ey  a^Q  being  of  the  feminine 
 gender,  cannot  refer  to  the  sons  of  Jacob  ;  our  version  appears  the  correct  one,  from 
 the  suffrages  we  have  for  it;  namely,  Aben  Ezra,  Mendelssohn,  Zunz,  Philippsohn, 
 Arnheim,  and  the  Vulgate.  The  Sept.  is  a  literal  version  of  the  Hebrew:  eV  ifie 
 eryeVcTO  Tuvia  iravra.  Joseph  having,  according  to  Jacob's  sujiposition  been 
 destroyed  on  his  way  to  his  brethren,  and  Simeon  having  been  taken  from  them, 
 Jacob  considers  Benjamin  as  lost  if  placed  in  their  care. 
 
 37.  JT'Dn  Slay,  §c.  "  What  a  strange  proposal  made  by  a  son  to  his  father 
 concerning  his  grandchildren  !  But  they  show  the  honesty  and  affection  of  Reuben's 
 heart, — he  felt  deeply  for  his  father's  distress,  and  was  determined  to  risk  and 
 hazard  every  thing,  in  order  to  relieve  and  comfort   him."  {Clarke.)     This  offer, 
 
277  GENESIS    XLIII. 
 
 3.  Then  Yehudah  answered,  as  follows :  the  man  did  solemnly 
 protest  unto  us,  and  say :  Ye  shall  not  behold  my  face  unless  your 
 brother  he  with  you. 
 
 4.  If  now  thou  sendest  our  brother  with  us,  we  will  go  down 
 and  buy  food  for  thee. 
 
 5.  But  if  thou  sendest  him  not,  we  will  not  go  down ;  for  the 
 man  said  unto  us :  Ye  shall  not  behold  my  face,  unless  your 
 brother  he  with  you. 
 
 6.  Then  Yisrael  said :  Why  did  ye  thus  ill  treat  me  by  telling 
 the  man  that  ye  had  yet  a  brother  ? 
 
 7.  They  answered:  The  man  did  question  us  strictly  concerning 
 ourselves  and  our  kindred,  saying :  Is  your  father  yet  alive  ? 
 Have  ye  another  brother  ?  We  told  him  according  to  these  words ; 
 could  we  then  know  that  he  would  say,  bring  down  your  brother  ? 
 
 8.  Yehudah  further  said  to  his  father  Yisrael :  Send  the  youth 
 with  me,  and  we  will  arise  and  go  :  that  we  live  and  die  not ; 
 we,  as  well  as  thou,  and  our  children. 
 
 9.  I  will  be  surety  for  him ;  at  my  hand  shalt  thou  demand  him ; 
 if  I  restore  him  not  unto  thee,  and  place  him  before  thee,  I  will 
 have  sinned  to  thee  all  my  days. 
 
 10.  For  had  we  not  tarried,  surely  we  had  now  returned  twice. 
 
 11.  Then  spoke  Yisrael  their  father  unto  them:  Since  it  must 
 
 time  enjoy  such  and  the  like  diminutive  appellations.  (Comp.  supra  xxxvii.  30.) 
 niD3  N71  rrriJI  That  we  live  and  die  not.  An  argument  drawn  from  self-preser- 
 vation ;  termed  the  first  law  of  nature.  "  By  your  keeping  Benjamin,  we  are 
 prevented  from  going  to  Egypt — if  we  go  not  to  Egypt  we  shall  get  no  corn — if 
 we  get  no  corn,  we  shall  all  perish  by  famine ;  and  Benjamin  himself,  who  other- 
 wise tniffht  live,  must,  with  thee  and  the  whole  family,  infallibly  die."  {Clarke.) 
 The  solicitude  of  Jacob  for  the  life  of  Benjamin,  arises  not  from  apprehension  on 
 account  of  his  youth,  but  from  his  love  for  him,  from  the  danger  of  travelling, 
 from  a  fear  that  he  might,  in  like  manner  that  Joseph  did,  in  Jacob's  belief,  meet 
 with  some  fatal  accident. 
 
 9.  132"iyS  ''D3X  I  will  be  surety  for  him.  "  Judah's  words,  as  we  have  already 
 had,  and  shall  again  have,  occasion  to  observe  (supra  xxxviii.  23.  24.  26.,  infra  xliv. 
 18.)  were  ever  powerful,  striking  and  resolute.  He  docs  not,  like  Reuben,  {supra 
 xliii,  37.)  offer  his  sons  as  a  pledge,  but,  as  security  for  Benjamin,  he  will,  in  the  event 
 of  not  restoring  him,  be  ever  considered  to  have  sinned  against  his  father.  This 
 evinces  true  manliness,  and  does  at  once  give  us  a  comprehensive  idea  of  oriental 
 reverence  towards  parents."  {Philippsohn.) 
 
 11.  pNn  mOrO  O/  the  best  fruits  of  the  land.  mOT  verbal  from  "lOt  to 
 sing,  to  celebrate,  in  metrical  composition  ;  consequently,  the  most  famous,  the  best 
 
 VOL.    I.  3   s 
 
A""  J         -V    -     :        j}  :     f  ■    :  v     i         v)  :  ^t  :    :    •    :  t    :i"  at 
 
 :         I-  IT  <.vT  ^   -  •   T  J-  -    :        A-  vv^   I"-:  ^t  t  ••     t  :     ■ 
 
 \-  -  J-      ^     -•■    '=^       JT-:  V  A"   T  J- T      :   -        v.-  ^-  V--  T  J.  T 
 
 :  ^^SD-D^  nriiS-D^  ^i^5^?■■D5  n^ib^  ^h]  hm]  nJ?;?!  n^ipii 
 "Tikis'?  vri-i-^n"!  '"?|^^iSi  vnN*^nri  ^^^-d.s  ^5f  pniyi  'yp  ^4lS^^  ''^^^  ^ 
 
 :  V-  jT  ^-        ,-  :  f.-r    :    -    :     ■  a-  v  i-  t  -  t      i.)  :  •       ^t    t  : 
 
 r\H\  xi£5«  I  ]3-Dx  D^In^f  '^j^i^:  dn^^f  ^j^ish.  n    :  D^^ys  nr 
 
 7.  y^3  yiTTI  Could  we  then  know.  Abarbanel  notices  a  sliglit  deviation  from 
 truth  in  the  words  of  Jacob's  sons ;  for  by  the  simple  relation  of  their  family  cir- 
 cumstances to  Joseph,  (supra  xlii.  13.)  they  had  intended  to  convince  him  of  their 
 innocence  and  honest  purposes,  consequently  it  was  not  directly  asked  for  ty 
 Joseph;  it  may  however  be  urged,  that,  infra  xliv.  19.,  they  give  it  the  same  coloring 
 in  Joseph's  presence. 
 
 8.  "lyjn  nn?Ei*  Se)id  the  youth.  "  Rationalists  have  attacked  the  chronological 
 correctness  of  this  verse,  in  which  Benjamin  is  represented  as  of  tender  age,  whilst 
 he  shortly  after  (infra  xlvi.  21.)  brought  ten  sons  with  him  to  Egypt.  From  the 
 fact  of  Joseph's  having  up  to  this  period  been  in  Egypt  about  twenty-two  years,  it 
 appears  to  us  that  Benjamin,  who  was  born  a  few  years  before  the  sale  of  Joseph, 
 may  now  have  been  about  twenty-five  years  of  age;  and  though  he  is  here  very 
 correctly  denominated  }t2pn  IJTIX  our  yoiingest  brother,  we  must  not  be  misled  by 
 the  word  lyj,  properly  a  ?/o»<i!A;  for  does  not  the  chief  butler  (supra  xli.  12.)  de- 
 scribe Joseph  as  being  1^3,  and  yet  the  same  chapter  (verse  16.)  informs  us  that 
 he  was  thirty  years  old ;  thus  (1  Sam.  xxx.  17,)  "lyj  B'''N ;  (1  Chron.  xii.  8.) 
 '?''n  inj  "lyj ;  and  (Isaiah  Ixv.  20.)  HXD  p  "lyil.  The  unlimited  sense  of  these 
 expressions  will  become  still  more  obvious,  when  Solomon,  on  his  accession 
 to  the  throne  called  himself  jIDp  lyj  (1  Kings  iii.  .7.)  although  he  had  a  son; 
 (comp.  ibid  xiv.  21.)  and  when  Hadad  (1  Kings  xi.  17.)  bears  the  same  appella- 
 tion, though  he  had  married  Pharaoh's  sister  in  law.  Judah  only  once  speaks  of 
 him  as  jOp  D'':ipt  I'PS  (infra  xliv.  20.)  but  there  1^''  substitutes  p.  In  addition 
 to  this,  we  must  recollect  that  the  youngest,  or  most  beloved  children,  did  for  a  long 
 
278  GENESIS   XLIIl. 
 
 be  so,  do  this  :  take  of  the  best  fruits  of  the  land  in  your  vessels, 
 and  carry  down  a  present  to  the  man,  a  little  balm,  a  little  honey, 
 spices  and  ladanum,  pistachio  nuts  and  almonds. 
 
 12.  And  take  double  money  with  you  ;  the  money  that  "was 
 returned  in  the  mouth  of  your  sacks  take  also  back  with  you ; 
 perhaps  it  was  an  oversight. 
 
 the  branches  are  remarkably  sub-divided  and  crooked,  and  ramify  in  a  rude 
 and  irregular  manner.  The  pistachio  nuts  are  of  various  sizes,  though  generally 
 not  larger  than  the  hazel.  The  kernel,  alike  green  in  all,  is  soft,  oily,  and  very 
 agreeable  to  the  taste,  having  much  resemblance  to  the  sweet  almond  in  flavour,  but 
 the  outer  husk  is  of  different  colours,  varying  from  white  to  red ;  but  these  two  are 
 commonly  blended,  and  varieties  produced  by  engraftment."  (Kitto.)  It  is  a  fact 
 no  less  remarkable  than  true,  that  the  fecundatron  of  this  tree  requires  the  planting 
 of  several  of  them  in  one  spot ;  a  very  flourishing  pistachio  tree  has  been 
 seen  laden  every  year  with  nuts  of  the  fairest  appearances,  but  perpetually  -without 
 kernels.  Its  solitary  situation  was  considered  by  the  gardeners  as  the  only  cause 
 of  this.  (Vide  JRitssel  i.  p.  83.)  DHpIi'')  And  almonds.  The  almond  tree,  growing  on 
 both  sides  of  the  Jordan,  is  in  blossom  in  every  part  of  Palestine  in  the  month  of 
 January.  (^Cormp.  Betiard,  ]).\12,  Baumgarten,  f.  125,  &c.)  Celsius  {Hierohotardcon, 
 tom  i,  p.  227  or  297)  conjectures,  and  with  much  reason,  that  the  Hebrew  name  of 
 the  plant  IpV  (derived  from  ^pC^',  to  be  sleepless,  to  watch,)  bears  an  allusion  to 
 the  earliness  of  its  blossoms  and  fruit.  Jer.  i.  11.  12.  is  evidently  an  allusion  to 
 this  etymology.  The  almond-tree  grows  extensively  in  Palestine,  and  may  be 
 regarded  as  one  of  its  most  characteristic  productions.  As  such,  it  appears  from 
 the  most  ancient  times.  Thus  almonds  were  not  here  forgotten  among  the  pro- 
 ducts of  the  land,  (dainties  in  Egypt)  which  Jacob  sent  as  a  present  to  the  governor 
 of  Egj'pt-  The  rod  of  Aaron,  that  miraculously  blossomed  in  one  night,  was  also 
 of  almond.  (Numb.  xvii.  x.,  &c.)  "The  tree  is  handsome  and  spreading;  the 
 leaves  lance-shaped,  with  a  delicately-toothed  edge.  The  calyx  is  bell-shaped; 
 whence  an  imitation  of  it  was  chosen  for  the  bowls  of  the  golden  candlestick  in  the 
 tabernacle,  which  were  '  made  like  unto  almonds,  with  a  knop  and  a  flower  in  one 
 branch.'  Exod.  xxv.  33. 
 
 12.  "1D1  n3C*0  51D31  Ayid  take  double  money,  §c.  Onkelos  and  Jonathan  have 
 translated  pin  in  ?y  NSD31,  in  which  they  are  followed  by  Rashi.  Abar- 
 banel  appears  to  consider  m^'O  equal  to  *3JJ',  and  explains :  take  the  first  sum 
 back,  and  also  a  second  sum  of  money,  to  purchase  fresh  corn.  Mendelssohn  ren- 
 ders :  "  Zweimal  so  viel  Geld  nehmet  mit :  niimlich  auch  das  Geld,  &c."  Take  a 
 double  amount  of  money  with  you  ;  namely,  (money  for  the  present  purcliase,  and) 
 the  money  also  that  was  restored.  This  rendering  does  not,  however,  agree  well 
 with  either  the  phraseology  or  the  tonic  accent.  With  Arnheim,  Zunz,  and  most 
 moderns,  we  have  followed  the  opinion  of  Onkelos.  Both  the  Sept.  and  Vulgate 
 give  a  verbal  rendering  of  this  verse.  The  Medrash  believes  that  they  took  double 
 the  former  amount  of  money,  besides  that  which  was  returned,  under  the  impression 
 that  the  price  of  the  provisions  grew  with  the  intensity  of  the  famine.  nJL"D  over- 
 sight.    Vcrbiil  from  nJC>  not  JJCT. 
 
Jib  n^^xiin  nv^i 
 
 )r\p  T]^p^  Pipji  12    J  tD'^pp^  D\itp:3  b^l  n^?5  ^i*^  toy.^^ 
 
 a 
 
 fruits  of  the  land; — the  Sept.  has  simply  rendered  this  utto  tujv  Kapiruiv  ttjs  7^$-, 
 of  the  fruits  of  the  land;  whilst  the  Vulgate  has  rendered  as  we  have  done:  De 
 optimis  terrag  fructibus.  From  the  very  earliest  times,  presents  were  used  as 
 introductions  to  great  men.  Compare  Prov.  xviii.  16.,  and  our  note.  Hi* 
 balm,  nS3J  spices,  15^1  and  ladanum.  Vide  notes  supra  xxxvii.  25.  ^y\  Honey. 
 From  the  fact  that  Egypt  produces  an  abundance  of  honey,  we  may  be  led  to  suppose, 
 that  the  more  valuable  date-honey*  is  here  intended,  which  is  rarely  found  in  Egypt. 
 Paxton  thinks  this  honey  may  in  every  probability  have  been  the  Arabic  "Dibs," 
 ipy^)  which  he  describes  (/^/MSiraiiOHSo/  Scripture,  p.  215)  as  being  thus  prepared. 
 "  The  juice,"  he  says,  "that  was  extracted  when  I  visited  the  press,  was  not  made 
 into  wine,  but  into  what  is  called  '  dibs.'  It  resembles  molasses.  They  take  this  juice 
 from  the  troughs,  put  it  into  large  boilers,  and  reduce  it  to  one-half,  possibly  one-third, 
 of  the  original  quantity.  It  is  then  removed  to  large  earthern  jars,  and  subjected  to 
 a  process  not  unlike  churning,  which  is  repeated  for  a  few  days,  until  it  thickens.  It 
 forms  a  pleasant  article  for  table  use,  and  is  decidedly  preferable  to  molasses." 
 Gesenius  also  explains  this  word  by  "Syrup  of  grapes ;"  i.  e.,  must  boiled  to  a  thick 
 viscous  consistence  or  syrup,  an  article  which  is  still  exported  from  Palestine ;  more 
 particularly  from  the  neighbourhood  of  Hebron,  to  Egypt.  Comp.  Ezek.  xxvii.  17. 
 "  The  Greeks  and  Romans  knew  of  this  honey,  and  called  it  in  their  lan- 
 guages e^nua  and  Sapa ;  it  served  instead  of  wine  for  patients,  and  butter  for  the 
 poor  ;  and,  when  thinned  with  water,  instead  of  sugar  also :  and  was  much  used  in 
 every  station  of  society."  {Philippson.)  It  is  probable  that  the  Italian  Musto  Cotto 
 of  this  day  very  nearly  resembles  it.  D''3t23  Pistachio  7iuts.  The  "  nuts,"  as 
 the  authorized  version  has  rendered  this  word,  were  in  all  probability  the  pistachio 
 nuts,  produced  by  one  of  the  terebinthaceous  trees,  the  cultivation  of  which  is 
 almost  confined  to  Syria.  "  It  is  found  growing  wild  in  some  very  remarkable 
 positions,  as  on  Mount  Tabor,  and  on  the  summit  of  Mount  Attarous."** 
 (Bi/rckhardt.)  We  meet  with  this  word  in  Mishna  Tr.  Shehiith,  vii.  5.  nbxn  "^ibw 
 TM^^ITW  where  Bartenora,  referring  to  our  present  text,  explains  it  by  the 
 Arabic  pnOXQ  Pastak,  the  same  with  the  Samaritan  |''pt3VD  Pistachio  nuts, 
 which  were  known  to  the  ancient  botanists  as  being  plentiful  in  Syria  and 
 Palestine,  and  very  rare  or  not  existing  in  Egypt.  "  The  fruit  (nuts)  which 
 it  produces  in  Syria,  is  very  superior  to  those  which  it  affords  in  any  other 
 quarter.  The  tree,  when  laden  generally  in  October  with  clusters  of  the 
 ripe  smooth  nuts,   of  a  beautiful  pale  bluish  colour,   makes  a  fine   appearance; 
 
 *  Vide  Mishna  Tr.  Nedarim,  ch.  vi.  8.  9. ;  Talmud  Tr.  Berachoth,  fol.  38.  a. ; 
 andTr.  Chulin,  120.  b. 
 
 **  Attarous,  according  to  the  best  authorities,  is  one  of  the  highest  mountains  of  the 
 range  of  D''"13y  Abarim,  and  anciently  called  133  ID  Mount  Nebo,  about  eight 
 miles  north  of  the  river  Arnon,  whence  Moses  was  permitted  to  view  the  promised 
 land,  and  where  he  died.  Comp.   Dcut.  xxxii.  49. 
 
279  GENESIS    XLIII. 
 
 13.  Your  brother  also  take  ;  arise  now  and  return  to  the  man. 
 
 14.  And  God  Almighty  grant  you  mercy  before  the  man,  that 
 he  may  dismiss  your  other  brother  and  Benyamin ;  and  I,  if  I  am 
 to  be  bereaved,  be  I  bereaved  ! 
 
 15.  The  men  took  the  present;  and  double  money  took  they 
 in  their  hand,  with  Benyamin ;  they  arose,  and  went  down  to 
 Mitsrayim ;  and  there  they  stood  before  Yoseph. 
 
 16»  Yoseph  saw  Benyamin  with  them,  and  he  said  to  him  who 
 Avas  set  over  his  household  :  Bring  the  men  into  the  house ;  slay 
 and  prepare  an  entertainment ;  for  with  me  shall  the  men  eat  at 
 mid- day. 
 
 17.  The  man  did  as  Yoseph  had  said;  and  brought  the  men 
 into  Yoseph's  house. 
 
 18.  But  the  men  were  in  fear,  because  they  had  been  brought 
 into  Yoseph's  house,  and  said  :  On  account  of  the  money  that 
 %oas  returned  in  our  sacks  the  first  time  are  we  brought  hither, 
 to  surprise  and  attack  us,  and  to  take  us  for  bondmen,  and  our 
 asses. 
 
 19.  They  approached  the  man  who  was  set  over  Yoseph's 
 household,  spoke  to  him  at  the  door  of  the  house ; 
 
 meal.  This  verse  conveys  several  indications  of  Egyptian  usages,  at  least  in  great 
 families ;  that  they  dined  at  noon — that  meat  was  not  bought  of  butchers,  but  was 
 slaughtered  on  the  promises,  at  least  when  an  entertainment  was  to  be  given ;  and 
 that  this  was  done  only  just  before  the  meat  was  cooked.  All  which  are  still  sub- 
 sisting usages. 
 
 18.  D"'£^'Ji<^  IXT'*'"!  And  the  men  were  in  fear.  "  This  proceeding  occasioned 
 considerable  alarm  in  the  minds  of  Jacob's  sons,  for  they  particularly,  and  not  any 
 of  the  other  purchasers,  were  led  into  Joseph's  house."  (Rashi.)  St^Tl  That  was 
 returned,  lit.  that  returned  of  itself,  employed  in  lieu  of  SClDH ;  thus,  infra  v.  23. 
 ""^X  X3  D3QD3  your  money  came  unto  me,  instead  of  N3in  was  brought.  77l3nn? 
 "1D1  ?D3nn?1  13  vj?  to  surprise  and  attack  us.  Lit.  to  roll  upon  us,  and  to  fall  upon 
 us.  Metaphorical  idioms  of  this  kind  cannot  be  verbally  rendered,  we  believe  to  have 
 approached  the  meaning  as  nearly  as  possible ;  the  authorized  version  has  also 
 departed  from  a  literal  rendering,  but  has  in  our  opinion  translated  13^7y  771Jnn? 
 in  a  somewhat  circumlocutory  manner.  The  Sept.  has  Kal  avKcCpavrtjaai  yjnas 
 Kai  eTTiOeffOai  y/u,7v  •  and  the  Vulgate  :  Dcvolvat  in  nos  calumniam.  The  word 
 nnp"?  refers  both  to  13nS  and  1J''"U3n  thus :  to  take  us  for  bond-men,  and  to  take 
 our  asses.  The  capture  of  their  asses,  would  indeed  have  been  a  great  loss  to  the 
 family  of  Jacob,  as  such  cattle  must  have  constituted  a  principal  part  of  its  riches. 
 Vide  note  (n)  supra  p.  232. 
 
hm^n  Jinp*!  15    :  >ri^p^  >ri^b^  i^^,s[3  ^5,si<}  pp^^^^-ni^i^  npiSt 
 p^^:3|i-nx  Djyii:?  tjDV  ^5il  le    ^^^^^    ♦  pjpv  •'^^S  ^n^j;*i  D^hv)b 
 
 J-    T  >.v    -:  1-  ■    T  r-s—  •  itt:  IT  -  V    T  -:   IT        j    -.        \       .^-    •        j- 
 
 •     T  -:  IT         J      :i--  |i--  T    J-  s.-    T  -:  IT  v  .y  i  ,-t-      |^-- 
 
 J"         •'-         vv     -:  •    T  V  :  •-  I"      -;  V    ;  vT»'-:i-  ^t 
 
 14.  ntJ^  ?i^1  And  God  Almighty,  <^c.  For  an  explanation  of  the  word  Hti',  vide 
 notes  supra  xvii.  1,  and  xxviii.  3.  TlT'Dti*  ^n?3£i'  "I5i^^^3  If  1  am  to  be  bereaved,  be 
 I  bereaved.  Rashi  and  Abeii  Ezra  believe  this  expression  to  refer  more  particularly 
 to  Joseph  and  Benjamin  ;  as  I  have  been  bereaved,  (of  Joseph,  I  now  consider  that^ 
 /  have  been  bereaved  (of  Benjamin  also.)  It  is  in  our  opinion  more  correctly 
 considered  a  burst  of  silent  despair.  He  sends  away  all  his  children,  and  being 
 thus  left,  probably  contemplating  his  mournful  situation,  should  Benjamin  also  be 
 lost,  he,  in  perfect  resignation  to  Him  to  whose  mercy  he  had  recommended  his 
 sons,  exclaims :  If  it  be  so  ordained  that  I  should  be  childless,  be  I  so  !  (Comp. 
 Esth.  iv.  IG.,  and  2  Kings  vii.  14.) 
 
 15.  PlDV  *3D?  nJOyi  And  there  they  stood  before  Yoseph.  We  are  in  all  proba- 
 bility to  presume  that  Joseph  was  to  be  met  at  some  public  place,  or  at  the  store- 
 houses, that  the  brothers  were  enabled  to  present  themselves  before  him. 
 
 16.  nit3  n3t31  Slay,  ^c.  'Lii.  slay  a  slaughter, which,  &s\YG\\?iS  suprax-s.-iii.bA., 
 was  a  preparation  in  honor  of  the  strangers,  "  for  the  Egyptian  people  ate  no  meat  but 
 that  of  the  offerings,  and  the  priests  abstained  altogether  from  animal  food," (Philipp- 
 son)  as  we  shall  hereafter  have  occasion  to  remark.  D^"in^*3  At  mid-day.  "  D^HV  is 
 that  hour  of  the  day  when  the  light  of  the  sun  is  most  powerful ;  whence  its  dual 
 termination,  {h\~  );  for  the  day  is  considered  as  being  divided  into  two  parts  :  the 
 first,  from  day -break  to  noon,  during  which  time  the  light  of  the  sun  increases,  and 
 from  noon  to  evening,  when  that  light  recedes ;  thus  D''"inV  is  that  point  of  time 
 which  concentrates  these  two  portions  of  the  day."  (Kimchi,  Sharashim,  Rad.  inV.) 
 Rashi,  following  Onkelos,  believes  this  word  to  be  the  name  of  the  meal  taken  at 
 noon,  and  has  for  it  the  French  {Dind.)  "We  do  however  believe  that  the  word  in 
 question  implies  the  time  of  the  meal ;  and  are  led  to  this  opinion  by  the  prefix  3, 
 which  particularly  points  out  the  place  i7i,  or  the  time  at,  which  a  deed  is  done  ; 
 thus  Jonathan  has  rendered  J<in''t:"J  XHIT'E^*  }1t:'''5«?3.  At  the  hour  of  the  mid-day 
 
280  GENESIS   XLIII. 
 
 20.  And  said :  Pardon  me  my  lord  !  wc  came  indeed  down  the 
 first  time  to  buy  food. 
 
 21.  And  when  we  came  to  the  harbourage,  we  opened  our 
 sacks,  and  behold,  the  money  of  each  was  at  the  mouth  of  his 
 sack,  our  money,  in  full  weight ;  but  we  have  brought  it  back 
 with  us. 
 
 22.  And  other  money  have  we  also  brought  do-UTi  with  us  to 
 purchase  food:  We  know  not  who  put  our  money  into  our 
 sacks. 
 
 23.  He  said ;  Peace  be  to  you,  fear  not !  your  God,  and  the 
 God  of  your  fathers,  gave  you  a  treasure  in  your  sacks  ;  your 
 money  I  received.     He  theii  brought  out  Shim'eon  unto  them. 
 
 24.  The  man  brought  the  men  into  Yoseph's  house,  gave 
 thetyi  water,  and  they  washed  their  feet ;  he  also  gave  provender 
 to  their  asses. 
 
 25.  They  prepared  the  present,  against  Yoseph  should  come 
 at  mid-day:  for  they  had  heard  that  they  should  eat  bread 
 there. 
 
 26.  Now  Yoseph  came  home ;  they  brought  him  the  present 
 which  they  had  into  the  house,  and  bowed  themselves  to  him  to 
 the  ground. 
 
 27.  He  asked  them  concerning  their  welfare,  and  said :  Is  your 
 old  father  well  of  whom  you  spoke  ?     Is  he  yet  alive  ? 
 
 28.  They  answered :  Thy  servant  our  father  is  well,  he  is 
 yet  alive ;  they  bowed  and  prostrated  themselves. 
 
 29.  He  lift  u]")  his  eyes  and  beheld  Benjamin,  his  brother,  a7id 
 mother's  son,  and  said :  Is  this  your  youngest  brother,  of  whom 
 you. spake  to  me?  And  he  said:  Be  God  gracious  unto  thee,  my 
 son! 
 
 27.  DmON  'ItJ'S  Of  whom  you  spake.  This  addition  does  incoutrovertibly 
 bespeak  Joseph's  care  not  to  betray  himself  to  his  brothers. 
 
 28.  ^n  131iy  And  liveth  yet.  The  Sept.  inserts  a  clause  here,  not  in  the  original 
 text:  Kai  eiTrev^  t^vKor^rj/nevof  u  avOptvTros  i.Kclvos  tw  0eu>.  And  he  said: 
 Blessed  of  God  he  that  old  man.  The  Samaritan  nearly  has  the  same  ;  11"13  1DS*1 
 DSn^N?   Sinn  K'''Nn.    And  he  said  :  blessed  of  God  be  that  man. 
 
nn\5  D^^is*n-n.s*  ^\s*ri  N*n-n.  24  ♦  |ij;.9Ji^-n^  nrh^  ^m  h^ 
 h'y\  25  :  DnnbnS  xiso^  jpn.  Dn^Sp.  i^ri^i  b:b-iri*i  t)Di^ 
 J  \:rh  h^^i  d^-^2  ^y^^  ^5  n^^in^s  f|pv  N*i?-n5;  nb^n-nj?^ 
 
 np'2^  nhm  if2i^')  Di^^^  hrh  h^0. 27  j  ^vn^^  iriign^*! 
 
 vni<  p?::^!i-n5s*  .^i!i  vyj;.  i^g^-:i  29    :  inpf^i  n|^*i  ^n  ^^nij; 
 
 20.  ""l  Pardon  me.  "  The  word  ''1  appears  in  all  probability  contracted  from 
 ^yn,  prayer,  supplication;  (vide  Job  xxx.  24.)  the  1?  has,  from  its  very  vague 
 sound,  been  dropped.  Comp.  ^1  for  hv^-"  (Gesetiius.)  The  Septuagint  gives  it 
 either  by  heofieOa  or  Seofiac;  and  the  Vulgate  sometimes  renders:  Obsecro 
 domine,  at  others :  Domine  mi,  and  at  others,  omits  it ;  as  in  the  present  instance. 
 13TT'  We  came  down.  Rashi  assigns  to  this  word  a  double  meaning,  namely,  of 
 descending  into  Egypt,  and,  at  the  same  time,  descending  from  their  former  high 
 station ;  for,  said  Jacob's  sons,  we  have  ever  been  accustomed  to  maintain  others, 
 but  now  we  stand  in  need  of  thee. 
 
 23.  QD^  ^'h^  Peace  be  to  you!  This  salutation,  not  given  until  now,  was  intended 
 not  to  greet  them,  but  to  deprive  them  of  fear,  to  allay  their  distress  of  mind. 
 Joseph  had  probably  forbidden  his  steward  to  give  them  any  intimation  of  the  truth 
 of  this  matter,  therefore  the  finding  of  the  money  is  ascribed  to  the  Almighty : 
 he  had  most  likely  further  commanded  that  Simeon,  who  had,  as  we  believe, 
 enjoyed  good  treatment,  should  be  brought  out  to  them,  to  assure  them  that  nothing 
 was  imputed  to  them  on  account  of  the  money,  and  that  the  whole  business  would 
 terminate  happily. 
 
 24.  ^DV  nn''n  Into  Yoseph's  house.  They  had  not  until  now  been  in  Joseph's 
 house,  bnt  standing  at  the  door,  whilst  talking  with  the  steward. 
 
 26.  nrrian  into  the  house.  This  is  probably  intended  to  express  their  entering 
 the  room  in  which  Joseph  was ;  or  otherwise,  as  Rashi  expresses  it,  ^Pp^OP  inTIIDO 
 from  the  vestibule,  oi' porch,  into  the  palace. 
 
281  GENESIS    XLIII.,    XLIV. 
 
 30.  And  Yoseph  hastened — for  his  love  was  excited  towards  his 
 brother,  and  he  sought  to  weep  ;  he  entered  an  inner  chamber, 
 and  wept  there. 
 
 31.  He  ^Aew  washed  his  face  and  went  out ;  he  restrained  him- 
 self, and  said :  Serve  up  bread. 
 
 32.  They  served  up  for  him  alone,  for  them  alone,  and  for 
 the  Egyptians,  that  did  eat  with  him,  alone ;  for  the  Egjq^tians 
 could  not  eat  bread  with  the  Hebrews,  as  that  was  an  abomination 
 unto  the  Egyptians. 
 
 33.  They  sat  before  him,  the  first-born  according  to  his  seni- 
 ority— and  the  youngest  according  to  his  youth,  and  the  men 
 wondered  to  each  other. 
 
 34.  He  caused  gifts  to  he  carried  to  them  from  before  him, 
 and  the  gift  of  !Binyamin  was  five  times  larger  than  the  gifts  of 
 all  others ;  and  they  drank,  and  were  intoxicated. 
 
 Ch.  XLIV.  I.  He  commanded  him  that  was  set  over  his  house- 
 hold, saying :  Fill  the  men's  sacks  with  food  as  much  as  they  are 
 able  to  carry,  and  put  every  man's  money  at  the  mouth  of  his  sack. 
 
 an  entertainment,  but  are  at  once  placed  upon  the  table  or  floor ;  and  a  tray,  con- 
 taining a  variety  of  dishes,  is  placed  between  every  two,  or  at  most  three  guests. 
 The  number  of  dishes  on  the  tray  is  proportioned  to  the  rank  of  the  guest  or  guests 
 before  whom  it  is  set,  or  to  the  degree  of  preference  and  attention  which  the  enter- 
 tainer desii-es  to  manifest  towards  them.  The  trays,  when  they  are  brought  in,  con- 
 tain only  five  or  six  different  dishes  and  bowls ;  but  when  the  guest  is  a  person  of 
 much  consideration,  other  dishes  are  introduced  between,  or  even  piled  upon  the 
 former,  until  at  last  there  may  be  fifteen  or  more  dishes  upon  the  same  tray. 
 Benjamin's  distinction  consisted  then  in  the  greater  variety  which  it  offered  for  his 
 selection,  and  in  the  palpable  marks  of  preference,  on  the  part  of  his  entertainer, 
 which  it  indicated."  {Pict.  Bible.)  We  frequently  find  the  word  T"  applied  to 
 n  part  or  portion  of  anything;  comp.  Jer.  vi.  12.,  2  Kings  xi.  7.,  et  al.  TMii^D 
 A  gift  from  the  host,  at  a  repast;  "  it  might  be  called  the  banquet  gift.  This  word 
 is  derived  from  N'^tiTI  (verb  Hipheel  of  KtfJ)  to  cause  to  be  carried,  for  the 
 entertainer  caused  it  to  be  carried  to  the  person  on  whom  he  washed  to  confer  a 
 mark  of  attention.  It  differs  from  nnjJS  which,  derived  from  nn3  to  lead  before, 
 to  present,  is  applied  to  the  present  of  an  inferior  to  his  superior."  {Frank.) 
 
 Ch.  XLIV.  1.  The  present  chapter  gives  us  the  last  and  most  animated  scene 
 of  the  test  to  wliich  Joseph  had  subjected  his  brethren.  He  had  at  first  assumed  the 
 appearance  of  suspicion,  with  a  view  to  Benjamin's  coming  to  Egypt;  he  had  then 
 received  and  entertained  them  cordially ;  but  now  follows  up  his  former  plan  for 
 entrapping  Benjamin,  with  a  view  of  claiming  him  as  his  slave,  under  the  specious 
 
 VOL.    I.  3    T 
 
it2  ^b  n^tJ^xn::  ^<sn 
 
 Dn^teSi  n'liS  nnSi  Tin^  i':'  ^w")  32    ♦  onS  ^^^b'  n^wsn 
 
 ■  :    ■    -    :          AT  -    :  jv  t    :  v-   :  ^  r    r-  v  it  ^-  v        v  - 
 
 Dn'^  bnnj;n-nx  ^:^i<h  Dn^?»n  tfov  t^^b  t:"inS  ins*  D^b^i^n 
 
 •  :  »'•  IT  V  ^  v:  IV  •  :    •    -      I  :      i  •  t  -    :  •  <:•     :    i    t 
 
 n^y^^ni  innbnj  nbsn  vb*)^  ^nsj^^i  33    ♦  d^^dS  t^in  niyin-^s 
 
 1"  T    -    ;  T  J    ;     •  :     -  t  t   ;  j    :    i"  -  •  it  :     •    :  v.*  jt^''      \  i* 
 
 HK^  n«^^  i^^^l  34    :  pJ;T-S^!l  &ij^  QT^^n  ^ni^jn^i  ''ri'ij;y3 
 nn^  ty^n  0^3  nxb^a^  p^i!i  n.v{b^2:  nnhi  bnSj^  vjs 
 
 AT  J"  T  vT   •..  y   :     -    ■        I  •>■  T :    •  s-    :      -  v  ••  -  v  ■•    -;  t  t 
 
 30.  VOm  His  love.  The  singular  of  this  word  DPI"!  is  applied  to  ihe  etitrails ; 
 whence  its  meaning  love,  compassion ;  the  ancients  conceiving  the  entrails  to  be 
 the  seat  of  every  sensation  of  kindness,  which  moderns  have  found  in  the  heart. 
 We  have  preferred  the  translation  of  this  word  given  by  the  moderns,  to  that  of  the 
 Septuagint,  Vulgate,  and  authorized  version,  who  have  all  rendered  D'^OITl  by 
 bowels  ;  more  particularly  since  we  know  not  of  even  one  instance  where  this  word 
 is  in  the  plural  form  applied  to  the  entrails.  "  Both  Joseph's  love  towards  his  full- 
 brother,  and  his  compassion  towards  his  other  brothers,  on  account  of  their  suffer- 
 ings, are  here  represented  as  being  in  the  highest  state  of  excitement."  {Philippson.) 
 
 32.  13?  "I?  '10"'K'''1  And  they  served  tip  for  him  alone.  "  Joseph  dines  alone  ; 
 for,  according  to  Egyptian  custom,  the  priests  and  rulers  were  prohibited  from  join- 
 ing the  rest  of  the  company.  Again,  they  placed  another  table  for  Joseph's 
 brethren,  for  the  Egyptians  would  not  eat  with  strangers ;  nor  would  they  have  any 
 social  intercourse  with  the  people  of  another  country."  {Philippson.)  NiT'  H^yin  ""S 
 for  it  was  aii  abomination  unto  the  Effyptians.  Onkelos  adds  a  very  plausible  reason 
 for  this  afcowmaiioH  ;  (p'p^N  ''^^"iny  H^'?  \'hm  ''N1VD1  KTy3  nX)  " for  the  animal 
 which  the  Egyptians  reverence,  the  Hebrews  eat."  The  text  may,  for  this  reason, 
 have  employed  the  word  Hiyin  which  most  generally  alludes  to  religious  aversion. 
 
 33.  D^K'JXn  in^n^l  And  the  men  wondered  at  each  other.  "■  Their  wonder,  of 
 course,  arose  from  considering  how  their  ages  could  be  so  accurately  known  in  the 
 house  of  the  governor  of  Egypt,  particularly  as  some  of  them  were  nearly  of  the 
 same  age  with  others,  this  discrimination  implied  a  more  intimate  knowledge  of 
 them,  than  they  could  suppose  any  one  there  to  possess.  The  statement  is  interest- 
 ing, as  it  shows  the  distinction  which  in  those  early  times  was  given  to  seniority  of 
 birth."  (Kiito.) 
 
 34.  niT'  ti*Qn  Five  times.  Joseph  appears  anxious  to  confer  some  distinguished 
 mark  of  attention  and  honor  on  Benjamin,  and  therefore  he  causes  a  quintuple 
 gift  to  be  set  before  him.  "  This  seems  best  explained  by  an  allusion  to  existing 
 Persian  customs.     The  dishes  are  not  brought  in  successively,  during  the  course  of 
 
282  GENESIS    XLIV. 
 
 2.  And  my  cup,  the  silver  cup,  put  at  the  mouth  of  the  sack  of 
 the  youngest,  with  the  money  for  his  corn.  He  did  according  as 
 Yoseph  had  spoken. 
 
 3.  When  morning  dawned,  the  men  were  dismissed,  they  with 
 their  asses. 
 
 4.  They  had  not  yet  gone  far  from  the  city,  when  Yoseph  said 
 to  him  that  was  set  over  his  house,  Arise,  pursue  the  men ;  and 
 Avhen  thou  overtakest  them,  say  unto  them :  Why  have  ye  repaid 
 evil  for  good  ? 
 
 5.  Is  it  not  that  in  which  my  lord  drinks  ?  and  by  which  he 
 practises  divination?  ye  have  acted  wrongly  in  so  doing, 
 
 6.  He  overtook  them,  and  spake  these  words  unto  them. 
 
 4.  n21t3  nnn  nyi  DOOTL^  no?  Wky  have  ye  repaid  evil  for  good.  Joscpli  dic- 
 ttates  these  words  to  the  steward,  that  he,  having  himself  put  the  cup  into  Benja- 
 min's sack,  may  conduct  himself  so  as  not  to  unmask  himself.  It  appears,  how- 
 ever, that  some  preceding  introductory  words  may  be  pre-supposed,  as — "  You  have 
 stolen  my  master's  cup,  why  have  ye  repaid  evil  for  good,  &c." 
 
 5.  KTIJ''  t^n3  Nim  And  by  which  he  practises  divination.  These  words 
 have  experienced  several  and  various  translations.  Some  have  considered 
 this  cup  as  employed  by  Joseph  for  the  purposes  of  divining,  and  have  trans- 
 lated :  By  which  he  augurs ;  this  opinion  is  adopted  by  the  Medrash,  Zunz. 
 Septuagint,  and  Von  Bohlen,  and  is  supported  by  the  well-authenticated  fact, 
 that  the  Egyptians  had  a  peculiar  mode  of  divination  by  cups,  which  was  called 
 KvXiKojiiavTia  or  Kvaco^iavreia.  In  addition  to  this,  the  Sept.  renders  y^33  by 
 Kovhv^  (Kondu)  and  "  the  sacred  chalice  of  the  Hindoo  priest  is  unto  this  day 
 called  Kundi."  (Philippsoti.)  Aharbanel  attempts  to  explain  that  Joseph  consi- 
 dered his  cup  as  an  indication,  that  he  would  remain  in  the  enjoyment  of  his  great- 
 ness, so  long  as  he  should  possess  it.  Other  commentaries  however,  (thus  Aben 
 Esra)  unwilling  to  impute  such  practices  to  Joseph,  explain  t^'^3  by  HDJ,  to  tempt, 
 and  render:  and  with  which  he  ivould  tempt  you.  Mendelssohn,  Johlsoii,  Philipp- 
 son,  Franc,  Vater,  and  others,  anxious  to  preserve  this  word  in  its  original 
 meaning,  (comp.  supra  xxx.  27.  ^nt^'PlJ)  translate  these  words  by:  ahnen,  merken 
 and  s'  apcrcevoir,  to  perceive,  detect.  The  objection  to  such  an  interpreta- 
 tion is  the  word  13;  but  infra  verse  15.,  where  Joseph  is  the  speaker,  we  find  no 
 mention  made  of  the  cup,  and  the  same  words  employed  without  the  addition  of  the 
 preposition  '"2,  which  omission,  added  to  other  objections  against  the  first  mode 
 of  rendering,  has  been  an  inducement  t©  prefer  the  last  opinion.  We  however  pre- 
 fer the  first  opinion  cited ;  for  Joseph's  directing  his  servant  to  say  :  It  is  that  by 
 which  he  practises  divination,  does  not  prove  that  he  actually  indulged  in  such  a 
 practice.  Joseph's  object  Avas  to  account  for  his  having  so  speedily  missed  the  gob- 
 let, to  explain  which,  he  instructs  his  servant  to  say  13  CTir  CTIJ  NIHI  it  is  that 
 
it2  n^tj^«"ii  ^sr\ 
 
 --r\i^)  2   :  wr\m  '??  ^'^"^Pl  ^Tl  '^W  p'??^'!  "^P^?  ^?^ 
 
 n»n  ^nW  tzl^^i^5^1  ^i5<  npiin  3    *  ^yr\  ^m  m'  nnn^ 
 
 T  V  :    •..  a-    T-:  IT  :  a  )•■  v   -  r-     •  j:-    -.  |v  ^-     :  ■ 
 
 jv    -:i-  -    T        \%-       :      I        •      :  •  j  ''   t  v  j    :  it  ••  iv      ••  i    -;r 
 
 Tj)  T  V  ••    -:     JT     :  -    IT  :  t    :  -      •    :  f>-   r   -.  it        j"-:   i-         |   »•    :  )y  ••  ^- 
 
 Dn^^^  nsT"!  d:i2S^*i  e    j  on^b^y  i^t^  Dhpn  is  my  m:  m) 
 
 pretext  that  he  had  committed  theft.  Their  love  could  not  fail  of  developing  it- 
 self; and,  in  this  plight,  when  all  evidenced  their  willingness  to  become  slaves, 
 when  Judah  entreated  the  lord  of  the  land  to  retain  Mm — the  surety  for  Benja- 
 min's safe  return — in  bondage,  they  gloriously  stood  the  test,  and  Joseph,  resigning 
 himself  to  the  impulse  of  his  heart,  unreservedly  discovered  himself  to  them.  This 
 is  one  of  the  most  beautiful  chapters  of  this  book ;  and  if  the  scene  of  Joseph's 
 recognition  is  prominent  for  the  tender  emotions  it  displays,  the  preceding  one 
 is  not  less  prominently  characterized  by  tragic  affection.  Jacob's  every  appre- 
 hension was  now  fulfilled ;  Benjamin  was  on  the  point  of  being  lost;  his  surety  of 
 being  disgraced :  there  they  stood,  suspected  of  the  blackest  ingratitude,  and  the 
 vilest  action ;  thus  the  brothers  stood  abashed  and  confounded  before  their  brother. 
 And  whilst  all  in  this  woeful  position  appear  in  the  brightest  colours,  Judah  is 
 more  particularly  signalized  by  his  address  to  Joseph;  in  which,  by  his  natural 
 eloquence,  he  does  not  fail  of  moving  and  subduing  the  heart  of  the  hearer. 
 "1D1  t^*"'X  PjOS  D^Ci^l  And  'put  every  man's  money,  <SfC.  Most  Jewish  commentators 
 have  exerted  themselves  to  explain  the  cause  Joseph  had  for  returning  on  this  occasion, 
 also,  each  man's  money  into  his  sack.  Aharhanel  appears  to  us  to  have  fully  suc- 
 ceeded in  setting  this  question  at  rest,  which  he  thus  answers  :  "  This  was  done,  in 
 order  to  prevent  the  brothers  from  suspecting  Benjamin  of  having  really  stolen  the 
 cup ;  for,  when  they  hereafter  again  found  all  their  monies  returned,  they  could 
 not  but  believe,  that  the  cup  had  in  the  self-same  unaccountable  manner  come  into 
 Benjamin's  sack."  The  same  author  also  observes,  that  "  Joseph  did  not  give 
 grain  to  them  in  proportion  to  their  money  only,  but  as  much  as  they  could  by  any 
 possibility  carry  with  them ;  which  additional  act  of  kindness  did  but  increase  the 
 apparent  baseness  of  their  actions  ;  as  Joseph  even  expresses  it,  infra  v.  4." 
 
 2.  ''y*35  nXI  And  my  cup.  "  The  cup  in  question,"  says  Josephiis,  "was  gold;" 
 evidently  against  the  text.  "  Egyptians  of  rank  had  drinking  vessels  of  silver 
 and  gold,  and  the  common  people  had  their's  of  copper.  We  have  thus  another 
 proof,  among  the  many,  of  the  luxury  and  refinement  to  which  the  Egyptians  had 
 even  at  this  early  time  attained."   {Pict.  Bible.) 
 
 3.  *Tli5  Dawned,  lit.  was  light.  A  verb  in  the  preterite  tense  of  the  conjugation 
 Kal,  in  the  form  !?iyQ  Comp.  (Numb.  xxiv.  5.)  'T'!?nX  13t:  Htt 
 
283  GENESIS    XLIV. 
 
 7.  They  said  unto  him :  Why  speaketh  my  lord  thus  ?  It  were 
 unworthy  of  thy  servants  to  do  the  like  ! 
 
 8.  Behold  !  the  money  which  we  found  at  the  mouth  of  our 
 sacks,  we  brought  back  out  of  the  land  of  Canaan,  how  then 
 should  we  steal  silver  or  gold  from  the  house  of  thy  master  ? 
 
 9.  He  of  thy  servants  with  whom  it  is  found,  shall  die  :  and  we 
 also  will  become  my  lord's  bondmen. 
 
 10.  He  said :  Be  it  according  to  your  words ;  yet  he  07ily 
 with  whom  it  is  found  shall  be  my  bondman,  but  ye  shall  be 
 guiltless. 
 
 11.  Each  then  hastened  and  let  down  his  sack  on  the  ground; 
 and  each  man  opened  his  sack. 
 
 12.  He  searched;  he  commenced  with  the  eldest,  and  finished 
 at  the  youngest,  and  the  cup  was  found  in  Binyamin's  sack. 
 
 13.  They  rent  their  garments  :  each  laded  his  ass,  and  they 
 returned  into  the  city. 
 
 14.  Yehudah  and  his  brethren  came  into  Yoseph's  house,  while 
 was  yet  there ;  and  they  fell  before  him  on  the  ground. 
 
 1 5.  Yoseph  said  unto  them :  AVhat  deed  is  this  ye  have  done  ? 
 Know  ye  not  that  a  man  like  me  practises  divination  ? 
 
 opinion  is  adopted  by  Rashham  also.  Mendelssohn  considers  these  -words  a  reply 
 to  verse  8,  and  translates ;  "  Es  kann  freilicli  sicli  auch  jetzt  so  verhalten,  wie  ihr 
 spriclit :  indessen,  bci  -wem  es  gefundcn,  &c."  It  may  be  as  you  have  said,  (that 
 you  are  honest,  or  otherwise  you  would  not  have  returned  the  money)  nevertheless, 
 he  with  ivhom  it  is  found,  §c.  We  prefer  the  rendering  of  Philippson,  Zunz,  and 
 Salomon,  who  translate :  Nun  so  sei  es  auch  nach  euren  Worten  !  Bei  wem  er  gefun- 
 den  wird,  &c.,  and  who  take  its  meaning  to  be  this :  In  the  9th  verse  the 
 brothers  demand  of  the  steward,  to  undertake  a  search  amongst  the  baggage  of 
 each  man,  (he  with  whom  it  is  found)  and  appoint  the  punishment,  in  the  event 
 of  its  being /OMWC?;  it  is  to  this  search  the  steward  consents,  adding  only,  that  in- 
 stead of  all,  the  one  with  whom  it  is  found,  shall  alone  be  culpable.  This  docs 
 to  us  appear  more  natural  than  the  former  opinions. 
 
 12.  ?nn  ?n33  commenced  with  the  eldest.  Rashi  observes  that  this  was  done 
 to  prevent  any  possibility  of  suspecting  his  knowledge  of  the  affair. 
 
 14.  "131  mirr*  N1''1  Yehudah  came,  §c.  Judah  is  here  particularly  mentioned, 
 since  he,  as  principal  surety  for  Benjamin's  return,  takes  the  lead  throughout. 
 
 15.  "131  HTH  nti*y?Dn  no  what  deed  is  this  ?  What  intention  had  you  in  acting 
 thus  ?  It  was  folly,  as  well  as  wickedness  in  you,  to  have  done  so.  Could  ye  not 
 know  that  I  should  enquire  into  the  deed,  and  trace  it  to  you?  "131  C*n3  *3  Vide 
 supra  v.  5, 
 
D'-wj  ^h^?  ^T\\  r\jpb  )'%  ^ipi^')  7  t  nWn  Dn;i'^ri-nx 
 im  t|p3  [n  8  :  ri-Tn  nj'i^  mb'yj:  t1?^:^  ''^'?'^C'  !^k^^' 
 n\5^  ^±^:  Y^l  t^.^x?  ri^*^  Tv^^  ''^?'^C)  ^^'6n;^^iNi  ^s?  bKv;b 
 
 niin  ffl^^i  II    :  D*pi  vnn  DriNn  nij^  ^^-n^rr*  inx  ^<^fto^ 
 
 3-      -  -:  1- :i-  r)-  :        y   :     i-  <.v   -  :  •-•"t      j-  v  :  i-  •  .;■•  t   • 
 
 n^DDD    :  ^^f"l^^  vis^  ^S^n  tD^  ^!ni^  ^<^^1  tiDV  nn^s  vm) 
 
 IT     :  IT  vT  T   :         V     :•-  at  jv  '  ».:)••  t   j--  t    v  : 
 
 by  which  he  practises  divination,  in  order  probably  to  ascertain  his  fortune  for  the 
 day,  before  entering  on  his  occupation,  and  therefore  he  missed  it  early  in  the 
 morning,  immediately  after  their  departure,  -when  he  intended  to  consult  it.  A 
 strong  proof  in  favor  of  our  rendering,  is  verse  15  ;  when  Joseph  says  to  his  bre- 
 thren '3>DD  lE^N  L^''N  JJ'ni''  E^n3  ''3  a  man  like  me  practises  divination,  he 
 assumes  the  Egyptian  of  high  rank,  initiated  into  the  mysteries,  and  as  such  con- 
 versant with  the  occult  sciences ;  whereas,  if  he  only  discovered  the  theft  by  the 
 goblet  being  gone  ^3J3D  IJJ'X  ^''H  a  man  like  me,  is  quite  superfluous,  as  any  other 
 person  could  have  done  the  same  thing. 
 
 7.  n?vn  It  were  unworthy.  It  appears  necessary  here  to  remark,  that  both 
 Jonathan  and  Onkelos  depart  from  their  usual  rendering  of  this  word  ("|7  NIH  Jvin) 
 and  give  it  by  DPI  in  this  instance.  "We,  however,  seeing  no  sufficient  reason  for 
 any  alteration  in  our  rendering,  have  adhered  to  the  former  translation,  (see  note 
 supra  xviii.  25.)  which  Rashi  also  retains. 
 
 8.  "131  ^D3  \T\  Behold  the  money,  §c.  The  correct  inference  they  draw  in 
 their  defence  would  not  have  disgraced  a  logician  of  our  advanced  times  ;  "  If  we 
 subjected  ourselves  to  the  inconvenience, — if  we  possess  the  honesty,  to  carry  back 
 money  put  into  our  sacks  by  mistake,  from  the  land  of  Canaan,  how  should  we  be 
 guilty  of  so  serious  a  depredation  as  to  steal  your  master's  cup  ?" 
 
 9.  inX  N^D''  "lEJ'K  He  of  thy  servants  with  whom  it  shall  he  found.  The  order  of 
 this  sentence,  according  to  its  meaning  is ;  (ynjil)  inX  KVO''  "ISJ^S  "]n3yO  ^''^n 
 riQI.  In  the  full  conviction  of  their  innocence,  they  pronounce  a  verdict  on  themselves. 
 
 10.  131  DDHSIS  nny  DJ  "1tDN''1  He  said :  Be  it  according  to  your  words. 
 "  According  to  rigid  justice  ye  are  all  guilty,  for  all  were  accessories,"  are  the  words 
 of  Rashi,  which  thus  turn  the  meaning  of  the  sentence  :  Verily  it  should  be  as  ye 
 have  said,  (infra  v.  9.)  but  I  will  be  more  lenient ;  "  the  one  only,"  &c.     This 
 
284  GENESIS    XLIV. 
 
 IG,  Yehudah  then  said:  What  shall  we  say  unto  my  lord? 
 what  shall  we  speak  ?  or  how  shall  we  justify  ourselves  ?  God  has 
 determined  the  punishment  of  thy  servants.  Here  are  we  bond- 
 men unto  my  lord,  we  as  well  as  he  with  whom  the  cup  was  found. 
 
 17.  And  he  said:  It  were  unworthy  of  me  to  act  thus;  the 
 man  with  whom  the  cup  was  found  shall  be  my  bondman,  but  yc 
 go  up  in  peace  to  your  father. 
 
 Aphtaraii. — 1st  Kings  iii.  15 — 28. 
 
 viii.  8,  the  use  of  such  a  ring  is  expressly  declared :  "j^DH  ny3t33  DnnJI  '  And 
 sealed  with  the  kmg's  ring.'  The  possession  of  such  a  ring,  therefore,  gave  abso- 
 lute power  in  all  things  to  the  person  to  whom  it  was  entrusted.  This  may  ew  some 
 degree  be  understood  by  the  use  of  a  seal  among  ourselves,  to  convey  validity  to  a 
 legal  settlement  or  public  document ;  and  still  more  perhaps  by  the  use  of  the  great 
 seal,  the  person  who  holds  which  is,  at  least  nominally,  the  second  person  in  the 
 state.  But  our  usages  do  not  perfectly  illustrate  the  use  of  the  seal  as  it  exists  in 
 the  East,  because  we  require  the  signature  in  addition  to  the  seal ;  whereas  in  the 
 East  the  seal  alone  has  the  effect  which  loth  give  with  us.  People  in  the  East  do 
 not  sign  their  names.  They  have  seals  in  which  their  names  and  titles  are  en- 
 graven, and  with  which  they,  on  all  occasions  for  which  we  use  the  signature,  make 
 an  impression  by  means  of  thick  ink  lightly  daubed  over  the  surface.  To  give  a 
 man  your  seal,  is  therefore  to  give  him  the  use  of  that  authority  and  power  which 
 your  own  signature  possesses.  In  Egypt,  the  crime  of  counterfeiting  a  seal  was 
 punished  with  the  loss  of  both  hands."  {Pict.  Bible.)  Here  we  see  not  only  the 
 signet  ring,  but  its  employment  as  the  sign  and  symbol  of  authority,  delegated 
 by  him  to  whom  it  belonged,  and  for  whom  it  was  made.  In  those  days,  when 
 not  the  manual  signature,  but  the  impression  of  the  signet  ring,  authenticated  every 
 royal  act  and  command,  there  was  nothing,  but  the  discretion  of  the  holder,  to 
 prevent  anything  being  done  in  the  royal  name  ;  and  thus  Joseph  was  constituted 
 what  we  should  call  lord  keeper  of  the  privy  seal. 
 
 The  garments  were  of  linen,  as  before  enumerated,  and  formed  another  part  of 
 the  investiture  of  Joseph.  "  A  dress  of  honour  does,  in  the  East,  still  accompany 
 promotion  in  the  royal  service  ;  and  otherwise  forms  the  ordinary  medium  through 
 which  princes  and  great  persons  manifest  their  favour  and  esteem.  In  Persia,  the 
 king  has  always  a  large  wardrobe  from  which  he  bestows  dresses  to  his  own  sub- 
 jects, or  foreign  ambassadors  whom  he  desires  to  honor.  An  occasion  of  this  kind 
 is  even  now  attended  with  great  rejoicings;  and  is  of  so  much  importance,  that  it 
 is  postponed  until  the  arrival  of  what  the  astrologers  decide  to  be  a  propitious  day  ; 
 nay,  even  the  favorite  moment  for  investiture  is  determined  by  the  same  authori- 
 ties." {Pict.  Bible.)  The  dress  not  only  gives  the  seal  of  high  antiquity  to  the 
 oriental  ideas  concerning  dresses  of  honour,  but  even  to  that  bestowing  an  office  by 
 such  a  dress,  which  is  not  quite  abandoned  in  Europe,  and  the  former  prevalence  of 
 which  is  indicated  ])y  our  very  words  "  invest  "  and  "  investiture." 
 
1J2  n'^Hi^  isn 
 
 ^;b}<5~n^  nnin^  "i^j^ji  le    ♦  '>±^  -ip^i  ^^^  \^py  e^nr-^i 
 
 ^Wn.^n''  Kin  n^!i  y^i-in  i^'it^^  hm  ^'&r\  hj^t  nit^y;!:  4  n^^Sn 
 
 -*  .    .1   *  -^  T  ;      ^       •   T    -  T     ;    •  V      -;  ■     t  /^  v.    ^~:\-         •  t     j*      t 
 
 16.  p1tDV3  n'O)  How  shall  ive  Justify  ourselves?  Radix  pTi*,  the  13  being  substi- 
 tuted for  tlie  n  of  the  Hithpael,  and  following,  instead  of  preceding  the  ^f.  (Comp. 
 ITt:^*!  Joshua  ix.  4.,  radix  T'^^  and  UT'D^'H,  ibid  v.  12.  radix  n^^)  Every  word, 
 the  first  radical  letter  of  Avhich  is  one  of  the  four  |'t^'DT,  places  the  T\  after,  instead  of 
 before  the  radical  letter;  and  in  the  case  of  the  f  and  i*  the  H  is  changed,  with  the 
 former  into  T,  with  the  latter  into  \2.  (Comp.  Daniel  ii.  9.)  jlj?  flS  t^VO  DTl'pt^n 
 "]''12y  God  has  determined  the  punishment  of  thy  servants.  This  phrase  conveys  : 
 we  are  by  no  means  aware  of  our  guilt ;  yet,  since  such  proofs  of  the  same  (the  cor- 
 pus delicti)  exist,  God  has  determined,  i.  e.,  God  has  by  his  judicial  verdict  found,  the 
 culpability  of  thy  servants ;  and  since  this  is  so,  how  shall  we  justify  ourselves  ? 
 Their  perturbation  of  mind  is  evident  from  these  words  of  Judah.  Vide  supra 
 iv.  13.  and  note.  IT"!  y^JH  XVD3  "lEJ'N  With  whom,  lit.  in  whose  hand  the  cup  is 
 found. 
 
 17.  DD''3N  ?X  Dl7C^*?  1?y  OnXI  But  ye  go  up  in  peace  to  your  father.  Joseph's 
 answer,  which  must  at  once  have  cast  the  saddest  gloom  over  their  minds,  was 
 decisive.  Now  was  the  time  for  Judah — he,  at  whose  proposal  Joseph  had  been 
 sold  for  a  slave,  on  the  one  hand,  and  who,  on  the  other,  had  become  the  surety 
 that  no  harm  should  befal  the  son  of  his  father's  old  age — now  was  the  time  to 
 redeem  his  character,  and  full  nobly  did  he  discharge  that  duty. 
 
 END  OF  SECTION    |*p^ 
 
 SUPPLEMENTARY     NOTES. 
 
 Note  (a)  page  267.     Vide  Geographical  Notes,  p.  285. 
 
 Note  (&)  page  265.  The  insignia  of  vice-royalty  with  which  Joseph  was  invested, 
 were,  the  royal  signet,  the  raiment  of  linen,  and  the  neck  chain. 
 
 Of  these,  the  ring  formed  no  doubt  a  principal  circumstance  in  Joseph's  investi- 
 ture in  the  high  office  of  prime  minister  to  the  king  of  Egypt.  "  Investiture  by  a 
 ring  is  not  unknown  in  the  history  of  Europe  during  the  middle  ages.  The  present 
 ring  was  undoubtedly  a  signet  or  seal  ring,  which  gave  validity  to  the  documents  to 
 which  it  was  affixed  ;  and  by  the  delivery  of  which,  therefore,  Pharaoh  delegated 
 to  Joseph  the  chief  authority  in  the  state.  The  king  of  Persia  in  the  same  way 
 gave  his  seal  ring  to  his  successive  ministers,  Haman  and  Mordecai;  and  in  Esther 
 
286  GEOGRAPHICAL    NOTES. 
 
 by  some,  considered  a  tributary  stream,  rising  7° — 8°,  north  latitude,  and  flowing 
 into  the  main  river;  however  these  two  streams, join  in  Nubia  and  enter  Egypt, 
 under  the  name  Nile,  near  the  villages  Elkalabsche  and  Teffa,  south  of  Assevan, 
 (Syene)  in  23°  33'  latitude,  and  flowing  northward,  after  having  formed  the  well 
 known  cascades  (caused  by  the  waters  meeting  with  some  rocks)  to  Batu-el  Bakora, 
 the  stream  divides  again  into  two  estuaries  which  form  the  Delta,  the  eastern  one  of 
 which,  empties  itself  into  the  Mediterranean  at  Damietta,  and  the  western  one  at 
 Rosetta.'    (jB.  F.  K.  RosenmiiUer.     Wi7ier.) 
 
 The  physical  and  political  existence  of  Egypt  depends  on  the  Nile ;  this  stream 
 is  the  only  means  that  provides  the  first  want  of  all  organic  beings,  water.  Provi- 
 dence that  had  but  parsimoniously  doled  out  rain  to  this  country,  did  by  means  of 
 the  Nile  supply  this  essential  requisite  to  growth  and  subsistence;  for  though  the 
 waters  are  generally  dull  and  thick,  yet  when  filtered  or  otherwise  purified,  they 
 are  well  flavored  and  healthy ;  and  receive  the  highest  praise,  alike  from  natives 
 and  strangers.  The  Nile,  in  common  with  some  other  African  and  Asiatic  rivers, 
 (Ganges,  Euphrates,  &c.)  annually  overflows  the  country  ;  and  it  is  to  these 
 periodical  inundations,  and  to  its  depositing  a  certain  manuring  silt  or  mud,  that 
 this  country  is  indebted  for  its  extreme  fertility.  The  cause  producing  this  pheno- 
 menon, was  fully  comprehended  even  by  the  ancients,^  who  ascribed  it  to  the  violent 
 tropical  showers  which  resembled  the  sudden  bursting  of  clouds.  These  torrents  of 
 rain  commence  rolling  down  the  Abyssinian  mountains,  with  unparalleled  impe- 
 tuosity, at  the  beginning  of  March,  filling  the  beds  of  several  hundred  brooks  and 
 rivers  that  fall  into  the  Nile,  which,  swollen  by  these  bodies  of  water,  generally 
 reaches  the  southern  boundary  of  Egypt  in  June,  and  henceforth  its  colour  becomes 
 changed  into  green,  yellow,  or  red,  when  it  begins  to  rise.  It  continues  increasing 
 until  the  end  of  July,  remaining  however  within  its  bed ;  but  during  the  first  part 
 of  August,  it  outsteps  and  deluges  its  shores,  overflows  all  its  adjacencies,  and  thus 
 continues  to  rise  until  September,  when  it  has  generally  attained  the  height  of  about 
 22  Parisian  feet  above  its  usual  level.  If  the  violent  rains  in  Ethiopia  have  by  this 
 time  ceased,  the  waters  of  the  Nile  also  recede,  though  so  gradually,  that  even  in 
 October,  the  greater  part  of  Egypt  remains  inundated  ;  and  it  is  not  until  the  end  of 
 this  month,  that  the  waters  have  returned  to  their  bed.  During  the  inundation,  the 
 valley  of  the  Nile  may  be  compared  to  a  lake,  studded  with  the  spires  of  the  towns, 
 which  look  like  scattered  islands.  (Comp.  Amos  viii.  8.,  ix.  15.)  The  success  of  the 
 harvest,  depending  entirely  on  the  overflowing  of  the  Nile;^  the  Egyptians  look  with 
 anxious  solicitude  at  the  Mikjas  or  Nilomelcr.  "  This  is  a  pillar  erected  in  the  middle 
 of  the  Nile,  on  which  are  marked  degrees  measuring  the  ascent  of  the  water. 
 There  is  one  of  these  pillars  at  this  day  on  the  island  which  divides  the  Nile  into 
 two  arms,  and  M.  de  Herbelot  notices  several  others.     When  the  waters  are  sub- 
 
 '  The  ancients  counted  seven  arms  and  mouths  of  the  Nile,  wlience  it  is  called 
 septemfluus  and  septemgeminus.     Ovid  Metam.  xv.  753,  Firg.  jEneid,  vi.  800. 
 
 *  Comp.  Diod.  Sic.  i.  38.  sqq. ;  Strabo  xv.  G96.,  xvii.  789;  Arrian  ind.  6.; 
 Plutarch  plac.  philos.  iv.  1.,  &c. 
 
 ^  When  the  water  attains  the  height  of  eighteen  ells,  the  harvest  will  be  very 
 plentiful ;  a  very  fair  harvest  may  however  be  anticipated  if  the  water  attains 
 sixteen  ells.  (  Winer  Diet.) 
 
 VOL.    F.  3   U 
 
SUPPLEMENTARY    AND    GEOGRAPHICAL    NOTES.  285 
 
 The  chain,  or  collar  of  gold,  is  still  used  almost  every  where  in  courts  as  a  badge 
 of  honour;  and  in  the  higher  cases  of  its  use  as  such,  it  is  even  now  fastened  about 
 the  neck  by  the  sovereign  hand. 
 
 Note  (c)  page  267.     Vide  Geographical  Notes,  p.  288. 
 
 GEOGRAPHICAL  NOTES. 
 
 Ch.  XLI.  1.  Egypt,  a  land,  cultivated  since  the  ages  of  remotest  antiquity, 
 acknowledged  to  have  been  the  cradle  of  civilization  and  culture,  and  celebrated 
 for  its  eminent  men,  and  its  monumental  architecture,  which  in  its  grandeur  and 
 stupendous  magnitude  surpasses  that  of  every  other  nation,  is  situate  in  the  north- 
 eastern corner  of  Africa,  between  24°  31'  30"  north  latitude,  and  46°  52'  30"  east 
 longitude.  It  may  be  represented  as  a  valley  permeated  from  north  to  south  in 
 almost  a  straight  line  by  the  Nile,  and  bounded  on  the  east  by  a  range  of  mountains 
 which  gradually  disappear,  as  their  distance  from  the  shores  of  the  Nile  increases. 
 Besides  its  division  into  an  uncertain  number'  of  towns  or  provinces  by  Alexander 
 the  Great,  it  was  divided  into  the  upper  and  lower  countries.  Upper  Egypt  was 
 called  Thebais,  (from  Thebes  its  capital)  and  extended  south  to  the  frontiers  of 
 Ethiopia ;  and  the  lower  called  Tsahet,  containing  principally  the  Delta,  (so  called 
 from  its  resemblance  to  the  Greek  letter  A)  and  the  country  on  the  coast  of  the 
 Mediterranean.*  We  may  add,  that  according  to  Straho,  (xviii.  ch.  1.  §  5.)  the 
 ancients  did,  under  the  name  of  Egypt,  comprise  little  or  nothing  more  than  that 
 well  irrigated  valley,  lying  between  lat.  24°  3',  and  31°  37'.  After  this  brief  geogra- 
 phical notice  of  Egypt,  we  will  proceed  to  consider  at  length  the  Nile,  that  most 
 prominent  natural  feature  of  Egypt.  The  Nile,  (a  name  derived  from  two  Egyptian 
 words  NEI — AAHI  rising  at  certain  periods^)  is  the  principal  river  of  Egypt; 
 it  divides  this  country  into  two  parts,  and  is  most  celebrated,  for  spreading  the 
 blessings  of  plenty  over  a  vale  that  would  otherwise  equal  in  aridity,  the  Great 
 Desert  of  Sahara.  The  exact  source  of  the  Nile  has  hitherto  remained  dubious ; 
 the  ancients  had  but  fabulous  accounts  of  it,  and  Ptolemy  (iv.  7.  and  8.)  was  the 
 first  who  was  in  possession  of  any  positive  information  on  this  point, — moderns 
 mostly  concur  in  finding  its  sources,  near  the  village  of  Gisch,  in  Abyssinia,  between 
 the  heights  of  Aformascha  and  Litchambara.  (10°  59'  25"  latitude,  36°  55'  30"  east 
 longitude.)  Vide  Bruce's  Travels,  iii.  596,  Blumenbach,  Oedmann,  &c.  &c.)  The 
 Nile  consists  of  the  conflux  of  two  rivers,  the  easterly  river,  Bahhcr  Asrak  {blue 
 stream'),  and  the  westerly  one,   El  Abbiad  (white  stream)  ;  the  latter  of  which  is 
 
 '  Herodotus  informs  us  of  18;  Straho  of  19;  Ptolemy  fixes  them  at  46;  and 
 Pliny  at  50. 
 
 *  Its  scriptural  name  D'''lV?0  in  the  dual  number,  may  be  expressive  of  the  two, 
 the  lower  and  upper  Egypts. 
 
 '  Its  Hebrew  name  appears  to  be  IIPl^Ey  (Comp.  Jes.xxiii.  3.,  Jer.  ii.  18.,  &c.  &c. 
 Also  the  Greek  name  fieXas,  Serv.  ad  Virg.  Georg.  iv.  291.)  the  black,  turbid  river, 
 for  its  waters,  like  those  of  the  Tiber  near  Rome,  are  dark  and  turbid ;  they  may, 
 however,  be  easily  clarified  by  means  of  bitter  almonds.  {Pococke's  East,  I.  312, 
 Schulz  and  Bjirckhardt,  &c.) 
 
288  GEOGRAPHICAL   NOTES. 
 
 port,  from  one  end  of  the  country  to  the  other,  which  must  powerfully  aid  com- 
 merce and  intercourse  with  the  adjacent  southern  countries. 
 
 Ch.  XLI.  45.  )K  On.  "  A  purely  Egyptian  word  QN,"  Z^i^^^^  smw,  wherefore 
 the  Hebrews  called  this  city  tJ>?OE^  n''3  The  house  of  the  sun,  (Jer.  xliii.  13.),  the 
 Greeks  '■WKiovttoKis,  and  the  Romans  "  Oppidum  solis,"  the  city  of  the  sun. 
 "  It  was  the  capital  of  a  nome  or  province  of  the  same  name  in  Lower  Egypt,  situate 
 between  the  Nile  and  the  Red  Sea,  and  adorned  by  a  gorgeous  temple  of  the  sun,  in 
 which  a  numerous  priesthood  officiated."  {Philippson.)  "  This  city  was  in  all  ages 
 a  sort  of  ecclesiastical  metropolis  of  Lower  Egypt — the  prime  seat  of  the  sacred 
 mysteries  and  higher  science  of  the  country ;  and  was,  as  such,  the  fountain  from 
 which  the  Greek  philosophers  and  historians  were  allowed  to  draw  the  scanty  infor- 
 mation which  they  have  transmitted  to  us.  For  these  reasons,  as  well  as  because 
 the  sun,  which  was  there  worshipped,  was,  as  in  other  idolatrous  systems,  one  of 
 the  first,  if  not  the  chief  of  the  gods— and  in  Egypt,  the  rank  of  the  priests  was 
 proportioned  to  that  of  the  gods  to  whom  they  ministered — there  can  be  no  question 
 that  the  priest  of  On,  into  whose  family  Joseph  married,  was  one  of  the  most 
 .eminent  and  influential  of  his  illustrious  order."  {Rosenmiiller.)  "  5'<rflbo  (Book 
 xvii.  ch.  i.  §  9.)  mentions  that  the  ox  Mnevis  was  here  worshipped  in  like  manner 
 as  Apis  was  at  Memphis.  The  splendid  ruins  of  this  city  near  the  village  of  Matarea, 
 are  still  visible."  (Wilkinso7i's  Egypt.) 
 
 18.  Then  Yeudali  approaclicd  to  him,  and  said,  Pardon  my 
 lord,  let  thy  servant,  I  pray  thee,  speak  a  word  in  my  lord's  ears, 
 and  let  not  thine  anger  burn  against  thy  servant :  for  thou  art 
 even  as  Paroh. 
 
 mitted,  they  do  not  even  attempt  to  claim  that  promise  ;  either  because  they  deem  it 
 useless,  looking  upon  the  whole  as  a  preconcerted  scheme,  or  because  they  cannot  re- 
 concile their  minds  to  abandon  their  youngest  brother.  It  is  remarkable,  however,  that 
 even  in  their  deepest  affliction  and  despair,  Judah  is  careful  not  to  use  any  expres- 
 sion that  might  be  construed  into  an  admission  on  his  part,  of  the  guilt  of  Boiijainin. 
 He  therefore  does  not  say  "  he  who  took  the yohlet,"  hwihe  with  whom  the  gohlet  was 
 found ;  {supra  verse  16.)  thereby  intimating  his  doubt  of  Benjamin's  guilt.  When 
 Joseph  sees  his  brothers  thus  hopeless  and  despairing,  he  offers  them  what  consolation 
 their  case  admits  of.  He  voluntarily  confirms  the  promise  of  his  steward,  reminds  them 
 of  their  duty  to  their  father,  (D3''3i<  ?S  D1?tJ*?  1?y  supra  v.  17.)  and  pronounces 
 the  sentence  of  Benjamin,  and  their  dismissal,  doubtless,  with  a  tone  and  gesture 
 that  left  no  room  for  reply.  But  the  beloved  name  of  his  father  at  once  rouses 
 Judah's  energies :  and  no  sooner  docs  he  find  himself  at  liberty  to  depart,  than  he 
 determines  to  make  one  great  effort,  and  by  the  sacrifice  of  his  own  personal  free- 
 dom, to  redeem  the  pledge  he  had  given  to  his  father.  K^^l  He  approached. 
 "  Judah  steps  forward  from  among  his  brethren,  as  it  is  natural  that  he  who  appeals 
 to  the  commiseration  of  a  superior  should  advance  a  few  steps  towards  him :  an 
 involuntary  act,  approximating  as  it  were,  man  to  man,  and  heart  to  heart." 
 {Philippson.)     ''1    Pardon.     Comp.  supra   xliii.    20.  note.     nyiSD  T1DD  ''3  For 
 
GEOGRAPHICAL   NOTES.  287 
 
 sided,  the  culture  of  the  land  is  easy.  The  seed  is  cast  on  the  mud,  and  with  little 
 tillage  produces  great  plenty."  {Calmet.)  "  Some  descriptions  of  Egypt  would  lead 
 us  to  think,  that  the  Nile,  when  it  swells,  immerses  the  whole  province  in  water; 
 the  lands  immediately  adjoining  the  banks  of  the  river,  are  indeed  laid  under  water ; 
 but  the  natural  inequality  of  the  ground  hinders  it  from  overflowing  the  interior 
 country.  A  great  part  of  the  land  would  therefore  remain  barren,  were  not  canals 
 and  reservoirs  formed,  to  receive  water  from  the  river  when  at  its  greatest  height, 
 which  is  thus  conveyed  everywhere  through  the  fields,  and  reserved  for  watering 
 them  when  occasion  requires."  {Niebuhr's  Travels,  i.  87.)  Authors,  ancient  and 
 modern,  speak  of  the  abundance  of  every  kind  of  fish  which  the  Nile  carries  with 
 it ;  (vide  Herodot.  ii.  ch.  93.,  Diodor.  Sic.  i.  36.  40.,  Strabo,  xvii.  ch.  i.  §  4.,  &c.) 
 and  Pococke  {East,  vol.  i.  page  182.)  mentions  that  in  the  hot  season,  Egyptians  for 
 the  most  part  eat  fish,  as  being  easier  of  digestion  ;  since  the  great  heat  takes  away 
 their  appetite  for  all  sorts  of  meat.*  In  addition  to  the  above-mentioned  benefits 
 which  the  Nile  bestows  on  Egypt,  we  must  not  omit  the  facility  it  affords  for  trans- 
 
 *  This  does  perhaps  throw  some  light  on  the  words  of  the  rebellious  Israelites, 
 Numb.  xi.  5.  DJH  DnVOn  ^3X3  ^t^'^<  nnn  nX  mar  We  remember  the  FISH 
 which  in  Egypt  we  ate  for  nothing.  The  prophet  Isaiah  also,  in  foretelling  the 
 miseries  which  shall  bcfal  Egypt,  alludes  to  the  fishermen.  Comp.  xix.  8. 
 1^X1  n^3^*in  13N1 
 
 18.  "131  miri''  IvN  5i*3"'1  Yehudah  approached  to  him,  ^c.  The  sacred  historian 
 has  taken  care  to  prepare  us  (supra  verses  14.  and  16.)  for  the  prominent  part  Judah 
 is  to  act  in  this  affair,  and  which  the  grave  responsibility  he  has  contracted  towards 
 his  father,  imposes  upon  him.  It  appears  that  when  the  brothers  were  hurried  back 
 and  brought  before  Joseph,  they  at  first  stood  mute,  utterly  overwhelmed  by  the 
 atrocity  of  the  charge,  and  by  their  own  inability  to  disprove  it.  Their  worst  sus- 
 picions were  realized  :  they  were  seized  upon  as  slaves,  and  their  property  as  booty. 
 (Comp.  supra  xliii.  18.  ''131  IJvV  ?/'3nn?)  Their  worst  fears  were  confirmed 
 when  Joseph  includes  them  all  in  the  same  sweeping  accusation,  HTH  PlK^yDn  n?3 
 DlT'tJ^y  "IK'X  What  deed  is  this  that  ye  have  committed  ?  {supra  verse  1 5.)  The 
 sense  of  guilt  which  already  once  before  had  weighed  them  down,  {supraxlii.  21. 
 "131  UnjN  D''DC^N  ?3S)  returns  with  redoubled  force ;  the  conviction  that  divine 
 justice  is  at  length  about  to  exact  the  punishment  due  to  their  crime,  flashes  on  their 
 minds ;  they  feel  that  the  measure  which  they  meted  unto  their  brother  Joseph,  is 
 about  to  be  meted  unto  them ;  and  in  the  utter  hopelessness  of  their  despair  their 
 mental  energies  are  completely  prostrated.  They  think  not  of  their  father;  they 
 attempt  no  defence,  or  denial  of  their  guilt ;  they  submit  at  once  to  what  they  consider 
 their  inevitable  doom.  Though  the  steward  of  Joseph's  household  had  promised 
 them  that  he  only  with  whom  the  goblet  was  found  should  be  punished,  and  the  rest 
 should  be  free;  yet  when  Joseph  taxes  them  all  with  the   deed  that  ye  have  com- 
 
289  GENESIS    XLIV, 
 
 19.  My  lord  asked  his  servants,  saying,  Have  ye  a  father,  or  a 
 brother  ? 
 
 20.  We  said  unto  my  lord.  We  have  an  old  father,  and  he  has 
 a  younger  son,  the  child  of  Ms  old  age,  whose  brother  is  dead;  he 
 alone  is  left  of  his  mother,  and  his  father  loves  him. 
 
 21  Thou  saidst  unto  thy  servants.  Bring  him  dowTi  unto  me, 
 that  I  may  set  my  eye  upon  him. 
 
 22.  We  said  unto  my  lord.  The  lad  cannot  leave  his  father :  for 
 if  he  should  leave  his  father,  he  Avould  die. 
 
 23.  But  thou  saidst  unto  thy  servants.  Except  your  youngest 
 brother  come  dovi^n  with  you,  you  shall  not  again  appear  in  my  pre- 
 sence. 
 
 nniD^  Dn-i^.  Amos  ix.  4.  nnito'?  n"p1  nynV  nn'hv  ''TV  TlOtJ^I)  JudaVs  words 
 consequently  indicate  a  previous  promise  from  the  lord  of  Egypt,  that  he  would  be 
 kind  to  the  youth;  but  of  which  promise,  contrasting  so  strongly  with  Benjamin's 
 actual  condition,  Judah  did  not  venture  more  directly  to  remind  him.  The  Targum 
 of  Jonathan  also  renders  ''r?V  Xri3t2?  ''2'']}  ''Iki'NI,  and  the  Septuagint,  /  will  take 
 care  of  him. 
 
 22.  T\t2')  He  would  die.  Great  difference  of  opinion  prevails  whether  this  expres- 
 sion applies  to  the  father  or  to  Benjamin.  Some  {Rashi,  Ramhan,  and  also  the 
 Targum  of  Jonathan)  apply  it  to  Benjamin,  while  others  (Aben  Ezra,  Rashham, 
 Abarbanel)  apply  it  to  Jacob.  We  have  preferred  giving  a  literal  renderings  rather 
 than  taking  the  decision  upon  ourselves,  as  is  done  by  the  authorized  English  ver- 
 sion, Avhich  interpolates  his  father.  According  to  Abarbanel,  Judah  enters  on  this 
 whole  statement,  solely  to  impress  on  Joseph's  mind,  that  what  he  is  now  about  to 
 tell  him  concerning  Jacob's  ardent  affection  for  Benjamin,  and  the  certainty  of  his 
 miserable  death  if  his  youngest  son  do  not  return,  is  not  an  after-thought  invented 
 for  the  present  emergency,  but  is  a  fact  they  had  stated,  when  first  the  proposal  was 
 made  to  bring  Benjamin  down  to  Egypt.  That  this  statement  is  not  on  that  occasion 
 mentioned  in  the  text,  (infra  xlii.  15.— 26.)  need  not  surprise  us  :  as  we  sometimes 
 find  that  circumstances  omitted  in  the  principal  narration  of  a  fact,  are  afterwards 
 alluded  to.  Compare  supra  xlii.  21.,  where  mention  is  made  of  Joseph's  intreaties 
 to  his  brethren  at  the  time  he  was  sold,  although  in  the  narrative  of  the  sale,  (supra 
 xxxvii.  23. — 28.)  no  mention  whatever  is  made  of  any  intreaties  he  addressed  to 
 them. 
 
 23.  ■"13")  DSTIK  TT*  N?  DN  E.vcept  your  youngest  brother  come  down,  ^c. 
 Judah  here  adroitly  reminds  the  lord  of  Egypt,  that  it  was  at  his  own  peremptory 
 bidding,  that  they  had  been  compelled  to  bring  their  youngest  brother  with  them ; 
 and  thus,  without  any  direct  reproach,  he  is  made  to  feel  that  the  whole  unfortunate 
 affair  originated  with  himself.  *iD  rWH.'U  pSDn  vh  You  shall  not  again  appear 
 in  my  presence ;  literally,  you  shall  not  again  see  my  face.     So  also  infra  verse  26. 
 
if2  n^sj't^ii  tos"i 
 
 -m  ^^^  'pi^  19  *  njjis?  '^^^:?  '^  ^3?J?5  ^^^  "in;-'?^'!  ^i^^{ 
 
 T  V       •        -;  V  V  -  IT  VT  ^v    T  r*  -;  /»         "  v.t  t  ^-i 
 
 v:3K*i  )mh  ^i2h  K^n  ^m  rt  vnxi  rtop  CD^^pr  nS^i  tp?  nx 
 
 r    T  :        \.    •    :  3-   :  s  ..  y.-  ..  i-     t  :     Iat)t  v.-|  •..  :         v>v :     |)"t  jt 
 
 IT  ^T      v.-   *!•  T     ^-     T  :     AT    ••  v..   -I  I      V  T  *'-;         V  V  -  1    •■    -: 
 
 k'p  Dpjji^t  ]b|i)n  nym  ly  iih-Uiii  ^n.^^."'^^  ^9^"^^^-  ^^    ♦  ^Pl 
 
 Mom  arf  even  as  Paroh.  The  D  exiDressive  of  comparison,  is  repeated,  in  order  to 
 convey  the  idea  of  absolute  and  perfect  equality,  as  if  the  text  had  "  thou  art  as 
 unlimited  a  ruler  as  Pharaoh,  and  therefore  my  awe  and  respect  for  thee  is  as  great 
 as  for  him."  (Comp.  Isa.  xxiv,  2.  VJITX^  12^3  |n33  DS?3  et  al.)  Such  is  the  opinion 
 of  ^6en  Ezra,  Rashbam,  and  Nachmanides,  followed  by  all  modems :  Rashi  also  men- 
 tions it  as  one  view  of  the  subject:  but  quotes  from  5eresAiiA  Rabbah,  that  Judah  spoke 
 harshly  to  Joseph,  and  even  threatened  him  with  punishment  from  the  Deity,  like 
 the  Pharaoh,  who  seized  upon  Sarah,  had  been  punished,  (si/pra  xii.  17.)  The 
 simple  meaning  seems  to  be,  that  as  Joseph  had  pronounced  sentence,  Judah  deems 
 it  necessary  to  apologise  for  presuming  to  address  him,  and  therefore  says,  "  Thou  art 
 like  Pharaoh,  from  whose  sentence  there  is  no  appeal :  nevertheless,  pardon  me,  &c." 
 
 19.  "131  may  nS  hi^^  '•nX  My  lord  asked  his  servants,  §c.  Judah  feels  that 
 his  sole  chance  of  succeeding  in  the  proposal  he  is  about  to  make,  must  depend  on 
 the  impression  he  may  make  on  the  feelings  of  the  lord  of  Egypt,  and  the  commis- 
 eration he  may  excite  in  his  breast.  Therefore  he  enters  on  this  narrative,  in 
 Avhich  he  depicts  most  forcibly  the  love  of  their  father  for  his  youngest  son ;  the 
 reluctance  and  despondency  with  which  the  old  man  had  suffered  Benjamin  to 
 depart ;  and  the  agony  of  despair,  the  miserable  death,  that  aAvails  the  old  man, 
 when  bereft  of  his  favorite.  But  it  is  also  necessary  Judah  should  remind  the 
 Egyptian  lord,  that  it  was  by  his  express  command  their  father  had  been  compelled 
 to  consent  to  the  departure  of  Benjamin ;  and  that  thus  the  death  which  threatens 
 Jacob,  might  be  considered  as  caused  by  the  Egyptian's  unjust  and  unfounded  sus- 
 picions. And  as  Judah  is  fearful  of  giving  offence  by  stating  this  plainly,  he  adopts 
 the  more  gentle  way  of  expressing  himself  by  inuendo  and  periphrase.  Therefore 
 he  begins  with,  My  lord  asked  his  servants,  saying,  have  ye  a  father  or  a  brother  f 
 when  in  reality  Joseph  asked  them  no  such  question.  (Comp.  supra  xlii.  13.) 
 But  Judah,  for  the  reason  already  stated,  does  not  deem  it  prudent  more  directly 
 to  remind  the  lord  of  Egypt  of  the  early  prejudice  he  had  evinced  against  them,  and 
 the  harshness  with  which  he  had  treated  them. 
 
 21.  Ivy  ''3''y  nD''Ei^t<1  That  I  may  set  my  eye  upon  him.  According  to  Aben 
 Ezra,  this  expression  simply  signifies  "  I  will  see  him."  On  another  occasion,, 
 however,  (Psalms  xxxiii.  18.)  that  great  commentator  departs  from  the  manner  in 
 which  he  explains  this  phrase  in  our  text,  and  says  "  ^y  TiO''^  is  expressive  of  the  in- 
 tention." Nachmanides  maintains  that  this  expression  "  is  never  used  otherwise  than 
 as  indicating  the  intentions  towards  a  person."    (Comp.  Jcrem.  xxiv.  6.  ^3*y  TIDC'I 
 
290  GENESIS   XLIV. 
 
 24.  Now  when  we  came  up  unto  thy  servant  my  father,  we 
 related  to  him  the  words  of  my  lord. 
 
 25.  Our  father  said,  Go  again,  buy  us  a  little  food. 
 
 26.  But  we  said.  We  cannot  go  down  ;  if  our  youngest  bro- 
 ther be  with  us,  then  will  we  go  down;  for  we  cannot  appear  in 
 the  man's  presence,  except  our  youngest  brother  he  with  us. 
 
 27.  Then  thy  servant  my  father  said  unto  us.  Ye  know  that  my 
 wife  bore  me  two  sons. 
 
 28.  The  one  went  out  from  me,  and  I  said.  Assuredly  he  is  torn 
 in  pieces ;  for,  hitherto,  I  have  not  seen  him  again. 
 
 29.  Now  ye  take  this  one  also  from  me  ;  should  mischief  befal 
 him,  ye  will  bring  down  my  gray  hair  with  sorrow  to  the  grave. 
 
 30  Now  therefore  when  I  come  to  thy  servant  my  father,  and 
 the  lad  he  not  with  us  :  (as  his  life  is  bound  up  in  tlie  lacPs  life.) 
 
 31 .  It  shall  come  to  pass,  when  he  seeth  that  the  lad  is  not  with 
 us,  he  will  die  :  thus  thy  servants  will  bring  down  the  gray  hair  of 
 thy  servant  our  father  in  sorrow  to  the  grave. 
 
 32.  For  thy  servant  became  surety  for  the  lad  unto  my  father, 
 saying.  If  I  bring  him  not  again  unto  thee,  then  I  shall  bear  the 
 blame  to  my  father  for  ever. 
 
 33.  Now  therefore,  I  pray  thee,  let  thy  servant  remain  instead 
 of  the  lad,  a  bond-man  to  my  lord ;  but  let  the  lad  go  up  with  his 
 brethren. 
 
 my  grey  hai?',  §c.,  in  order  to  excite  Joseph's  commiseration  also  for  them,  whose 
 existence  •would  be  for  ever  after  embittered  by  the  reflection  that  they  were 
 parricides. 
 
 32.  "ly^n  nX  iny  ll^y  ""a  For  thy  servant  became  surety  for  the  lad.  "  This 
 is  the  reason  why  I  stand  forward  and  address  thee,  since  I  am  solemnly  pledged 
 to  bring  him  back."  TlXDlTl  I  will  hear  the  blame,  literally,  I  shall  have  sinned  to 
 thee.  D''D''n  ?D  for  ever,  literally,  all  the  days.  "  Lt  this  life,  and  in  the  next." 
 (Rashi.) 
 
 33.  "Ill  liny  Xi  2tJ**  nnyi  Now  therefore,  I  pray  thee,  let  thy  servant  re- 
 main, §c.  "  The  exchange  I  propose  is  evidently  to  thy  advantage ;  since,  for 
 every  purpose  to  which  thou  canst  employ  a  bondman,  I  am  preferable  to  him." 
 (Rashi.)  "  The  great  grace  I  presume  to  implore  is,  that  in  pity  to  my  aged  father, 
 who  will  perish  miserably  if  bereft  of  his  best  beloved  son;  to  my  brothers,  whose 
 whole  future  existence  will  be  embittered  by  the  insupportable  reflection  that  they 
 are  parricides ;  in  pity  to  me,  who  stand  pledged  to  my  father  in  this  life,  and  the 
 next ;  in  pity  to  us  all,  permit  the  lad  to  return  home,  and  accept  me  in  his  stead  as 
 thy  slave."   (Abarbanel.) 
 
nS-^3  iJlSnbn^  |b[^ri  ^li^nx  ij^^-nx  r\i4^  h^):^  ^6  iDxiii  26 
 n$)x;i  27    :  :):)jn,N{  !,?ij{si  p^;^  ^y^^^^  ^,^^  .^^j  ]-,^.^^^l5  L,ij^^ 
 
 ^Wp7^  -^  ♦  J^^P"^^  vn>n  ^^'7l  s)ib  s)^tp  •?!«  n&s*)  ^i^xi?  inj<n 
 
 1^15^1^  ):im  )^yi<  njyni  >b5<  ^^^r'^J^*^*^:?  r^n^^  ^o  j  n'px^ 
 ^nnini  npi  ny^n  px-^s  iniK^3  m)  31  ^je^  ♦  1^3^^  ni^^fp 
 ^,1^  ^1?^  '1 32    :  rh'i<^  ]m  lynx  ^^^^j;  nn^b'-n^i  ^^^5^: 
 
 "pih  lyg,  ny^n  nnn  ^^ji^^^J?  H^"^.^.'  nri^i  33    :  CD^^^n-^^ 
 
 27.  *nE^N  3/2/  U77e.  Septuagint  y  7^*//),  ^^e  woman;  "The  woman  whom 
 from  my  own  free  choice  I  designed  to  be  my  wife :  the  only  one  whom  with  my 
 knowledge  and  consent  I  married  :  the  one  whom  alone  I  loved,  and  whose  children 
 therefore  are  most  dear  to  me."  {Nachma?iides.) 
 
 28.  "lOKI  And  I  said.  Septuagint  eiTrme,  you  have  said.  TiH.^  HllXn  i^VI 
 the  one  went  out  from  me.  According  to  Abarbanel,  Jacob  always  suspected,  and 
 expressed  his  belief,  that  Joseph  had  met  foul  play  from  his  brethren.  And  his  sons 
 always  complained  of  his,  as  they  asserted,  unjust  suspicions.  He  therefore,  on  the 
 present  occasion,  exclaims,  "  I  will  not  question  into  the  matter,  but  take  it  for 
 granted  that  he  must  have  been  destroyed  by  a  wild  beast,  since  at  all  events  he 
 never  returned."  f)-|D  tintO  Assuredly  he  is  torn.  "  The  first  is  the  infinitive  of  the 
 conjugation  Kal;  the  second,  the  third  person  prefer  of  the  conjugation  Poungal." 
 {Duhno.^ 
 
 30.  IJnX  With  us.  Samaritan  TlX  With  me.  1K'3J2  iTWp  1B>S31  As  his  life 
 is  bound  up  in  the  lad's  life.  1£i>2Jl  literally,  in  his  life.  Some  render  t'DJ  soul. 
 OnJcelos  and  Jonathan  render  it  iT'K'SiD  r\'h  X2^3n  .T'K'DJI  his  life  is  dear  to 
 him  as  his  own  life.  Thus  these  words  form  an  incidental  phrase  introduced  to 
 express  Ihe  highest  and  purest  degree  of  love  of  which  the  human  heart  is  capable, 
 the  indissoluble  union  of  two  kindred  spirits  interwoven  and  rooted  into  each  other, 
 to  live  or  die  together. 
 
 31.  ntol  He  will  die.  All  commentators  concur  in  applying  this  sentence  to 
 Jacob.  ''151  "inny  n'l'lini  Thus  thy  servants  will  bring  down  the  grey  hair,  thy 
 servant,  our  father,  in  sorrow  to  the  grave.  Judah  here  confirms  the  words  which 
 (su2jra  verse  29.)  he  had  put  in  his  father's  mouth,  "131  DDTini  ye  ivill  bring  doivn 
 
291  GENESIS   XLIV,,   XLV. 
 
 34.  For  how  can  I  go  up  to  my  father,  and  the  lad  he  not  with 
 me  ?  lest  I  behold  the  evil  that  shall  beM  my  father. 
 
 Ch.  XLV.  1.  Then  Yoseph  could  not  restrain  himself  before 
 all  that  stood  by  him ;  so  he  cried,  Let  every  man  go  out  from 
 me  :  and  there  stayed  no  man  with  him,  while  Yoseph  made  him- 
 self known  unto  his  brethren. 
 
 2.  He  wept  aloud :  the  Mitsrites  and  the  house  of  Paroh 
 heard  him. 
 
 3.  Yoseph  said  unto  his  brethren,  I  am  Yoseph;  Doth  my 
 father  yet  live  ?  but  his  brethren  could  not  answer  him,  for  they 
 were  astounded  at  his  presence. 
 
 sciously  addresses  to  Joseph's  filial  and  fraternal  affection,  are  triumpliant  to  an 
 extent,  for  -which,  even  Joseph  himself,  perhaps,  was  not  quite  prepared.  He  could 
 only  find  voice  to  order  his  attendants  to  withdraw.  "  It  is  not  improbable  that  the 
 effect  produced  on  Joseph  was  such  as  to  lead  him  to  discover  himself  sooner  than 
 he  intended.  Had  he  not  been  taken  by  surprise,  and  thrown  off  his  guard,  by  this 
 artless,  yet  powerful  address  of  Judah,  he  would  have  contrived  to  have  been  alone 
 with  his  brethren  when  he  discovered  himself  to  them."  {Priestley.)  pDNJin?  To 
 restrain  himself.  Compare  supra  xliii.  31.  According  to  Dubno,  the  intention  here 
 is  not  simply  to  inform  us  that  he  could  not  keep  back  his  tears,  but  that  he  could 
 not  suppress  his  eager  desire  to  make  himself  known  to  them.  "IvJ?  D^2^3n  ?D7  To 
 all  that  stood  by  him,  his  own  household  and  attendants,  and  also  such  of  Pharaoh's 
 household  as  happened  to  be  present.  ^pyjO  EJ'^N  ?3  1N'*^*n  Let  every  man  go  out 
 from  me  ;  literally,  cause  you  every  man  to  go,  &jc.  "  Those  to  whom  he  gave  this 
 command,  went  out,  and  took  all  others  with  them."  {Micklal  Yophe.) 
 
 2.  ''D33  "I7lp  nX  jriM  He  wept  aloud;  literally,  he  gave  his  voice  in  weeping. 
 ny"ID  n^2  yOCn  The  house  of  Paroh  heard.  The  Samaritan  has  W^iy)  They 
 heard.  The  Soptiiagint  renders  his  voice  reached  the  house  of  Paroh.  ny")Q  n**! 
 The  house  of  Paroh.  "  His  household  and  servants  :  like  7K"1C'*  T\''2  the  house  of 
 Israel,  or  miH*  n"'!2  the  house  of  Judah;  meaning,  not  the  dwelling  house,  but  the 
 persons  composing  the  household."  (Rashi.)  Such  is  also  the  invariable  rendering 
 of  Onkelos,  who  always  places  t^'3''^<  before  tV2,  when  this  last  word  is  followed 
 by  a  proper  noun.  So  also  the  Targum  of  Jonathan.  "  It  appears  to  mo  that 
 many  Egyptians,  both  of  his  own  household,  and  of  the  attendants  of  Pharaoh, 
 were  standing  around  Joseph  during  Judah's  address,  and  that  they  joined  in  inter- 
 ceding for  the  hapless  strangers,  and  implored  his  pity.  That  when  he  found 
 he  could  not  resist  their  entreaties,  he  hastily  ordered  every  person,  but  his  bro- 
 thers, to  withdraw  :  and  that  he  did  this  out  of  a  tender  care  for  their  reputation  ; 
 lest  the  Egyptians,  being  present,  might  hear  how  he  came  to  be  sold ;  and  by  that 
 meams,  forming  a  bad  opinion  of  his  brothers,  object  to  their  settling  in  the  land." 
 {Nachma7iides.) 
 
 3.  Tl  *2X  liyn  Doth  my  father  yet  live.  According  to  Abarbanel,  Joseph,  who 
 cries  aloud  that  (he  Egyptians  may  hear  how  highly  lie  prizes  his  brothers,  puts 
 
 VOL.    I.  3    X 
 
I-    T  V  vT    :    •         r:    -.      ^    t  t  jv     :  v       |  vt       a-     • 
 
 f)pv  "i^xi  3    J  hj;i3  n\5  VP^')-  t3'1V^  >i?J!??'*l  '5?5  "^^'p'TiN* 
 
 V  j*^:!-         TV        t  :i  T  I    :       AT        v   r  ^    -         )••  j-  -;  t    v 
 
 34.  "13")  UX  7K  npyN  "l^K  '3  /"or  Ao2^  can  I  go  up  to  my  father,  ^c.  These 
 few  words  form  the  powerful  climax  with  which  Judah  closes  his  address.  "  Rather 
 than  return  alone  to  my  father,  to  behold  the  inexpressible  anguish  to  which  he  will 
 fall  a  prey,  I  prefer  staying  here,  though  reduced  to  the  lowest  condition,  the  most 
 galling  to  an  ingenuous  mind,  bondage  among  a  people  so  proud,  so  unkind  to 
 foreigners,  as  the  Egyptians.  Yet  whatever  sufferings  may  betide  me,  I  will  firmly 
 endure,  if,  by  so  doing,  I  can  ransom  my  brother,  preserve  my  father's  life,  and 
 escape  the  sight  of  the  misery  that  threatens  him." 
 
 Ch.  XLV.  1.  pSSnn?  PIDV  ?3"'  5<7l  Then  Joseph  could  no  longer  restrain 
 himself.  If  Judah's  address  was  calculated  to  produce  a  strong  impression  on  the 
 kinder  feelings  of  the  incensed  lord  of  Egypt,  how  irresistibly  strong  must  that 
 impression  have  been  on  the  heart  of  Joseph  ?  The  test  to  which  he  put  the  frater- 
 nal affection  of  his  brethren,  shewed  him,  that  their  jealousy  of  the  father's  favorite, 
 to  which  he  himself  had  become  the  victim,  had  now  given  way  to  better  feelings. 
 His  object  in  exposing  Benjamin  to  bondage  was — in  case  he  found  his  brothers 
 indifferent  to  his  fate — to  keep  him  in  Egypt,  and  to  protect  him  against  that  hatred 
 of  the  sons  of  Rachel,  under  which  he  (Joseph)  had  suffered  so  much.  But  to  his 
 surprise  he  finds,  that  although  Benjamin  was  the  cause  of  their  actual  humiliation 
 and  suffering,  they  do  not  upbraid  him,  they  will  not  consent  to  abandon  him,  but 
 are  not  only  ready  to  share  his  bondage ;  but  the  most  respected  of  the  sons  of 
 Leah  (vide  infra  xlix.  8.)  implores  as  a  grace  that  he  may  remain  a  bondman  instead 
 of  the  offending  son  of  Rachel.  At  the  same  time,  the  closing  words  of  Judah's 
 address,  bring  before  the  mind's  eye  of  Joseph  the  hoary  head  of  his  father,  whose 
 cheeks  are  furrowed  by  tears  shed  for  the  loss  of  the  first-born  of  his  dearest 
 Rachel ;  and  who,  on  the  verge  of  the  grave,  yearns  for  the  speedy  return  of  the  re- 
 maining pledge  of  her  love.  Joseph's  mind  becomes  so  strongly  agitated,  that  he  can 
 no  longer  control  his  feelings.  At  the  first  expression  of  repentance  and  good  feel- 
 ing which  he  hears  from  his  brethren,  he  turns  aside  to  hide  his  tears.  (Sujjra  xlii. 
 24.)  But  he  speedily  recovers  himself,  and  firmly  maintains  the  character  he  has 
 assumed  towards  them.  When  Benjamin  first  appears  in  his  presence,  he  is  obliged 
 to  withdraw  into  another  chamber,  in  order  to  give  free  vent  to  his  tears;  (supra 
 xliii.  30.)  still,  summoning  all  his  fortitude  to  his  aid,  he  restrains  himself,  and  per- 
 severes in  his  plan.  But  now,  at  length,  all  the  love  which  during  twenty-two  long 
 years  has  been  pent  up  in  his  breast,  bursts  forth  with  irresistible  might.  Judah's 
 speech — the  most  affecting  specimen  of  natural  eloquence  we  are  acquainted  with — 
 the  noble  sacrifice  he  is  ready  to  make,  and  the  strong  appeal  which  he  uncon- 
 
292  GENESIS    XLV. 
 
 4.  Then  Yoseph  said  unto  his  brethren,  Approach  me,  I  pray 
 you :  and  they  approached  :  He  said,  I  am  Yoseph  your  brother, 
 whom  ye  sold  into  Mitsrayim. 
 
 5.  And  now  be  ye  not  grieved,  nor  angry  with  yourselves,  that 
 ye  sold  me  hither  :  for  to  preserve  life  God  sent  me  before  you. 
 
 6.  For  two  years  hath  the  famine  now  heen  in  the  land :  and 
 yet  five  years  come,  in  which  there  shall  he  no  ploughing  or 
 harvest. 
 
 7.  So  God  sent  me  before  you,  to  preserve  for  you  an  existence 
 on  the  earth,  and  to  save  your  lives  by  a  great  deliverance. 
 
 8.  Now  then !     Not  you   sent  me  hither,   but  God :    he    has 
 
 than  Joseph  does  here,  by  pointing  out  to  his  brethren,  that  their  deed  had,  under 
 the  direction  of  an  overruling  providence,  been  made  the  instrument  of  good,  and 
 must  therefore  be  considered  as  the  act  of  God,  and  not  their  own.  It  is  true  that 
 the  consolation  which  Joseph  thus  offers  to  his  brothers,  involves  a  fallacy :  for  the 
 good  results  which  the  mercy  of  providence  deduces  from  evil  deeds,  do  not  render 
 these  less  culpable,  and  absolve  not  the  perpetrators  from  the  awful  responsibility 
 which  every  sin,  every  crime,  unavoidably  creates.  But  fallacy  though  it  be,  ills  one 
 that  reflects  the  highest  honour  on  Joseph's  noble  disposition  and  feeling  heart;  and 
 which,  moreover,  could  not  fail  to  comfort  his  brethren,  and  convince  them  of  his 
 kind  intentions,  since  he  ascribes  his  own  elevation  to  their  instrumentality,  and  in 
 so  doing,  proclaims  himself  their  debtor.  D3''3''y3  "in""  ?X1  Be  not  angry  xvith 
 yourselves ;  literally,  let  it  7iot  burn  in  your  eyes.  "  The  phrases,  a  burning  eye, 
 and  a  cool  eye,  are  still  used  by  the  Arabs  to  express  violent  anger  or  tranquillity  of 
 mind."  {Arjiheim.)  Onkelos  renders  p3''i''y2  P|1pn"'  K7I  Let  it  not  be  painful  in 
 your  eyes.  So  also  the  Septuagint.  iTTlD?  To  preserve  life.  "  To  preserve  your 
 lives."   (Rashi.) 
 
 6.  j/151  D''itJ*  C'JOn  *TlJ?1  And  yet  five  years  come,  S^o-  "  The  circumstance  of  a 
 famine,"  it  has  been  well  observed,  "  would  naturally  render  the  inhabitants  of  a 
 coimtry  more  eager  to  plough,  in  order  if  possible  to  obtain  crops :  but  we  are  to 
 remember  that  the  fertility  of  Egypt  depended  upon  the  inundations  of  the  Nile  ; 
 and  if  it  were  too  great,  or  too  little,  tillage  would  be  of  no  use.  Joseph,  by  the 
 spirit  that  was  in  him,  foresaw  that  the  state  of  the  Nile  would  be  such,  for  five 
 years  to  come,  as  to  render  vain  any  attempt  at  ploughing :  so  that  he  could  pro- 
 nounce with  as  much  certainty  about  tillage  as  about  harvest."  (Selected  from 
 Gent.  Mag.  Vol.  II.  p.  92.)  tJ'nn  Ploughing ;  "verbal  from  B'ln  to  plough." 
 {Gese7iius.)  Onlcelos,  however,  renders  NyilT  sowing;  while  Jonathan  has 
 ji^Tl  *  ploughing. 
 
 7.  n^lXJi'  A  posterity;  literally,  a  remnant;  from  INEi'  to  remain;  Septuagint 
 KaraXei/tiina,  a  residue.      Modern  rationalists    {Maurer,   Schuman,   Von  Bohlen) 
 
 *  According  to  the  Aruch  ad  literam,  some  arc  of  opinion  that  this  word  denotes 
 rain  or  plenteous  showers.  (Compare  Talmud  tr.  Tuanith,  lb.  25.  b.) 
 
AT--     v.-    ••  JT  :  i)T  V  V        )s--  V  -  IT  T    •         ^.  -:   :   • 
 
 •  y-  T   :  T  :    •  j-  t/,-         v.-  yv    ;-    :  ,•  v     ••   ^■•:  -   •  -   :  :^t" 
 
 EJ^pn  hij;^^  pxn  nnj-^^  ^fyi  n\n}^  nr-^^  e  *  ny^ph  yrh^ 
 ti)th  ny^i^h  yfhij;  '^rhm  7    :  y^^]  c^nn-pN*  ^p^  y:p 
 
 T  <-  :  IT       :  VT     ■•    :    •  v  r  i -.  r  :         ]     vat   t  ,..■•:  ^v  t 
 
 this  needless  question  to  the  latter,  to  give  them  time  to  recover  from  their  first  sur- 
 prise, and  to  recover  their  spirits ;  and  also  because  he  feared  they  might  not  have 
 told  him  the  truth.  But  it  appears  more  natural  that  the  subject  in  -which  Joseph 
 felt  most  deeply  interested,  should  be  the  one  which  first  presented  itself  to  his 
 mind,  and  therefore  first  found  utterance  by  his  tongue.  Philippson  proposes  to 
 render  "  Also  lebt  mein  Vater  wirklich  noch  ?"  Then  my  father  is  really  yet  alive  ? 
 as  if  the  first  words  Joseph  uttered  were  dictated  by  the  eager  desire  to  have  that 
 important  intelligence  fully  confirmed.  1i?n33  They  were  confounded.  "  Conjuga- 
 tion NiPHAL  of  the  root  7112  not  used  in  Kal."  (Gesenius.)  VJSD  At  his  pre- 
 sence; literally,  from  his  face.  "  Who  shall  adequately  realize  or  describe  the 
 emotions  of  that  hour !  The  brethren  of  Joseph  lay  mute  before  him.  The  quick 
 sense  of  their  wrong  against  him,  and  the  dread  of  his  remembering  vengeance — the 
 sensible  evidence  which  they  had  of  the  power  and  splendour  of  him  whom  they 
 sold  a  naked  slave  to  the  Arabians — and  the  sudden  and  keen  perception  that  all 
 their  old  malice  against  him  had  but  worked  out  the  fulfilment  of  the  high  destinies, 
 the  mere  thought  of  which  had  moved  their  hate  and  envy,  and  made  them  heedless 
 of  the  anguish  of  his  soul,  when  he  entreated  the  mercy  which  they  refused : — all 
 this,  with  the  complication  of  circumstances  in  which  they  were  now  placed,  over- 
 whelmed them,  and  held  them  mute,  in  astonishment  and  remorse."  {Kitto.) 
 
 4.  v>?  XJ  )i^i  Approach  me  I  pray  you.  When  Joseph  saw  his  brothers  stand- 
 ing before  him,  mute  and  immovable,  he  found  it  necessary  to  encourage  them  by 
 words  of  kindness,  and  therefore  begins  by  inviting  them  to  lessen  that  respectful 
 distance  at  which,  till  then,  they  kept  from  his  person.  Abarbanel  however  is  of 
 opinion,  that  Joseph  told  them  to  approach,  because  he  intended  to  mention  the  sale 
 to  them,  and  wished  to  lower  his  voice,  that  the  Egyptians  might  not  hear  him. 
 "131  PJDI^  ^3N  I  am  Joseph,  S;c.  When  they  approach,  he  again  tells  them  who  he 
 is,  but  adds  the  assurance  "131  DniDO  "WH  D^TIX  your  brother  whom  you  have 
 sold  into  Egypt.  "  Although  you  sold  me  into  bondage,  I  am  still  your  brother,  and 
 feel  towards  you  as  a  brother  should  do."  He  thus  at  once  convinces  them  of  his 
 identity ;  since  they  had  kept  their  own  counsel  too  well,  to  permit  any  one  but 
 themselves  and  their  victim,  to  be  acquainted  with  their  misdeeds :  and  he  removes 
 their  fears  by  the  assurance  of  his  friendly  intentions. 
 
 5.  "lil  13Vyn  7X  nnj?1  And  now  be  ye  not  grieved,  S^c.  The  most  refined  senti- 
 ments of  the  most  delicate  mind,  could  not  have  devised  a  means  of  consolation  better 
 calculated  to  soothe  the  anguish  of  self-reproach,  and  to  heal  the  canker  of  remorse. 
 
293  GENESIS   XLV. 
 
 aiipointed  me  as  father  to  Paroh,  and  as  lord  of  all  his  house ; 
 and  ruler  throughout  all  the  land  of  Mitsrayim. 
 
 9.  Haste  you,  go  up  to  my  father,  and  say  unto  him.  Thus  saith 
 thy  son  Yoseph,  God  hath  made  me  lord  of  all  Mitsrayim ; 
 come  down  unto  me,  delay  not. 
 
 10.  For  thou  shalt  dwell  in  the  land  of  Goshen,  and  thou  shalt 
 be  near  unto  me,  thou,  thy  children,  thy  children's  children,  thy 
 flocks,  thy  herds,  and  all  that  thou  hast. 
 
 1 1 .  And  there  I  will  nourish  thee  (for  yet  tJiere  are  five  years 
 of  famine)  ;  lest  thou,  thy  household,  and  all  that  thou  hast,  come 
 to  poverty. 
 
 at  the  price  of  liis  faith  in  tlie  God  of  Abraham,  he  takes  care  to  inform  hinv  not 
 only  that  he  is  still  unchanged,  but  also  that  he  recognizes  the  guidance  of  that 
 especial  providence  which  had  directed  his  fathers. 
 
 9.  "IDyn  7X  Belay  not;  literally,  stcmd  not.  Onkelos  renders  33^^71  N?  do 
 not  tarry. 
 
 10.  \m  pXn  n3^''1  For  thou  shall  dwell  in  the  land  of  Goshen.  Sept. 
 Teaefjb  'Apafiias.  Gesem  of  Arabia.  Joseph  at  once  assigns  this  district  as  the 
 future  residence  of  Jacob  and  his  family,  because  it  was  superior  pasture  land,  and 
 therefore  best  adapted  for  their  pastoral  pursuits.  For  the  same  reason  it  was  pro- 
 bably but  thinly  inhabited  by  the  Egyptians,  who  were  not  a  pastoral  people. 
 Various  opinions  have  been  advanced  respecting  the  situation  of  Goshen;  (  see  nolo 
 6  at  the  end  of  the  Section);  but  it  is  generally  supposed  to  have  been  a  district  of 
 Lower  Egypt  east  of  the  Nile,  lying  between  that  river,  Arabia,  and  Palestine,  and 
 at  no  very  great  distance  from  the  seat  of  government  (either  Memphis  or  Tunis), 
 where  Joseph  resided.  For  his  wish  was  to  have  his  father  and  family  near  him, 
 but  not  in  immediate  contact  with  the  Egyptians,  whose  gross  idolatry  and  strong 
 aversion  to  foreigners  and  shepherds,  might  have  given  rise  to  unpleasant  collisions. 
 Reasons  like  these,  seem  to  have  exercised  due  weight  on  the  mind  of  Pharaoh 
 likewise,  when  he  consented  that  the  household  of  Israel,  remaining  isolated,  should 
 colonise  Goshen.  Policy  might  also  have  pointed  out  to  him  the  advantage  of 
 strengthening  a  weak  and  exposed  frontier  district — in  which  his  subjects  were  per- 
 haps not  very  willing  to  settle — by  giving  it  a  population  whose  occupations  >vcre 
 favored  by  the  nature  of  the  soil,  and  who  would  form  a  defence  to  his  kingdom. 
 "  Goshen  formed  the  eastern  barrier  of  Egypt,  towards  Palestine  and  Arabia — the 
 quarters  from  which  they  most  dreaded  invasion — whose  'nakedness'  was  now 
 covered  in  a  short  time,  by  a  numerous,  a  brave,  and  an  industrious  people;  amply 
 repaying,  by  the  additional  security  and  resources  they  gave  to  Egypt,  their  hospita- 
 ble reception  and  naturalisation."  {Hales.) 
 
 11.  b\^  "jnX  ''n?D?31  And  I  will  nourish  thee  there.  According  to  Aharhanel, 
 Joseph,  in  his  mission  to  Jacob,  met  every  possible  objection  his  father  might  urge 
 against  coming  to  reside  with  him  in  Egypt.  Therefore  he  begins  by  telling  him 
 {stqva  verse  9.)  God  has  made  me  JHS?  as  a  lord  of  all  Egypt.     I  exercise  great 
 
tDn^^D-S:)^  tHi^S  D^nS^<  ^j^Db'  fpv  '?ii5  nto.^^  h5  v'^.^  nn^t^^) 
 -^m'h:>)  ^r\':i)  nriN*  ^n^in-ra  nvn  d^jk^  ^^2n  nw-^s  n^  km 
 
 :■     -.         T    :    >.)   :     r-  ^t    -  j-t  •     J  v  <^t  t         <.-  t  ,■■    t  ^i       \-  t         |   :     i 
 
 have  endeavoured  to  torture  the  meaning  of  this  sentence  into  the  remnant  of  the 
 land,  i.  e.,  "  I  -will  reserve  Uj?  for  you  the  remaining  provisions  of  the  land;" 
 and  thence  been  unsparing  of  their  reproaches  on  Joseph,  who,  say  they,  undertook 
 to  provide  for  his  own  kindred,  even  though  tlie  inhabitants  of  Egypt  should  perish. 
 But  without  dwelling  on  the  extreme  folly  of  supposing  that  the  accession  of  seventy 
 persons  could,  even  in  a  season  of  famine,  materially  influence  the  consumption  of 
 a  country  so  large  and  populous  as  Egypt,  it  is  evident  that  the  text  will  not  bear 
 this  rendering.  We  nowhere  find  DIB'  used  for  to  reserve  ;  and  the  3  is  altogether 
 out  of  place,  if  TT'ltsK'  is  to  be  construed  in  regime7i  with  |^"1X  ;  which  in  that  case 
 would  require  the  definite  H  prefixed.  But  it  is  clear,  that,  as  the  "I1X3  expounds 
 it,  the  meaning  of  this  sentence  is  "  to  preserve  your  wives  and  children,  the  pos- 
 terity which  remain  after  you,  and  preserves  your  name  and  lineage  on  earth." 
 (Compare  2  Sam.  xiv.  7.  HOnXH  ''^D  hv  nnSK'l  DK'  '>V'^vh  DIB'  ^nbl^)  This 
 rationalist  rendering  would  hardly  need  notice  or  refutation,  were  it  not  for  the  un- 
 founded malice  with  which  it  seeks  to  tarnish  one  of  the  brightest  characters  of 
 Holy  Writ.  nPHJ  HtivD?  By  a  great  deliverance ;  literally,  escape,  from  tOpQ 
 tojly,  to  escape. 
 
 8.  •"121  TIS  nnrh^  DnX  ah  nnyi  Now  then!  Not  you  sent  me  hither,  but  God. 
 This  is  the  third  time,  in  tlie  course  of  his  short  address,  that  Joseph  repeats  the  asser- 
 tion, that  it  was  the  act  of  God  which  brought  him  to  Egypt,  and  that  his  brothers  were 
 but  the  instruments  of  Providence.  He  evidently  dues  this  to  familiarize  them  with 
 that  idea,  and  to  calm  their  agitated  minds.  From  this  assertion  of  Joseph,  and 
 from  the  circumstance  of  the  sacred  historian  not  having  made  mention  of  any 
 reproof  that  Jacob  addressed  to  his  sons  on  becoming  acquainted  with  the  facts  tliat 
 brought  Joseph  to  Egypt,  Abarbanel  infers  that  they  were  not  criminal  in  deed,  but 
 solely  in  intention,  (See  note  a  at  the  end  of  the  Section.)  ""D  But.  "  As  if  the 
 text  had  i<7X.  In  this  sense  the  word  ""S  must  be  rendered,  in  most  instances 
 where  it  follows  the  negation  X?.  Compare  supra  xviii.  15.  JlpPIV  '•D  \s7." 
 {Rashbani,  Dubno.)  ny~l3?  IN?  As  father  to  Paroh.  Such  is  usually  the  desig- 
 nation which,  throughout  the  East,  the  people  give  to  the  Weseri  aazam,  or  Grand 
 Vizier.  At  Constantinople,  the  monarch  styles  this  first  ofticer  of  his  crown,  Lalam, 
 "  my  teacher."  UT*!  ?3?  jHJ^Pl  And  as  lord  of  all  his  house.  Compare  xli.  40. 
 note.  D^"l^*0  |*"1X  ?32  pB'JOl  And  ruler  throughout  all  the  land  of  Egypt.  Com- 
 pare supra  xli.  41.,  xlii.  6.,  and  note,  ^'ini  inx*?  Wrh^  '•JDB'  God  hath  made  me 
 lord.     In  order  that  his  father  may  not  suspect,  Joseph  has  purchased  his  elevation 
 
294  GENESIS   XLV. 
 
 12.  And  behold,  your  eyes  see,  and  the  eyes  of  my  brother 
 Benjamin,  that  it  is  my  oion  mouth  that  speaketh  unto  you. 
 
 13.  You  shall  tell  my  father  of  all  my  glory  in  Mitsrayim,  and 
 of  all  that  you  have  seen ;  and  ye  shall  hasten  and  bring  down 
 my  father  hither. 
 
 14.  Then  he  fell  upon  the  neck  of  his  brother  Benyamin,  and 
 wept ;  and  Benyamin  wept  upon  his  neck. 
 
 15.  He  kissed  all  his  brethren,  and  wept  upon  them :  and  after 
 that  his  brethren  talked  with  him. 
 
 16.  And  the  report  was  heard  in  Paroh's  house,  saying, 
 Yoseph's  brethren  are  come ;  and  it  pleased  Paroh  well,  and  his 
 servants. 
 
 as  (Psalms  xxxvii.  30.)  pH^  '•S,  or  in  the  plural,  as  (Prov.  x.  6.)  n''W\  '•Q. 
 "  When  the  »  expressive  of  the  possessive  pronoun  first  person  is  joined  to  the  ■•  regi- 
 men, the  one  i  is  dropped  (as  in  our  text)  to  facilitate  the  pronunciation."  {Aben 
 Ezra.) 
 
 15.  "ISI  ITIS  ?3?  pJJ'3''1  He  kissed  all  his  brethren,  ayid  wept  upon  them.  The 
 emotions  of  his  heart  urged  him  first  to  embrace  Benjamin,  the  son  of  his  own 
 mother,  the  beloved  of  his  father,  and  who  moreover  had  never  injured  him.  But 
 when  his  heart  is  thoroughly  softened  by  the  tears  and  caresses  of  his  younger 
 brother,  he  turns  round  to  his  former  oppressors,  and  offers  them  the  same  endear- 
 ments and  marks  of  affection.  "131  p  ^"IPISI  And  after  that  his  brethren  talked 
 with  him.  Having  had  time  to  recover  from  their  first  surprise  and  terror,  they 
 become  tranquilized  by  Joseph's  arguments,  and  convinced  of  his  affection  by  his 
 heartfelt  endearments.  They  therefore  begin  to  converse  with  him ;  at  first  no 
 doubt  with  hesitation  and  humility ;  but  this  soon  gives  way  before  the  kindliness  of 
 his  manner,  until  at  length  they  speak  to  him  freely,  and  in  a  manner  becoming  their 
 near  affinity.  Abarbanel  calls  attention  to  the  expression  in  the  text,  VPIS  1"in 
 his  brethren  spoke,  which  intimates  that  they  spoke  to  him  in  the  manner  usual 
 among  brethren. 
 
 16.  J?0tJ*3  7lpni  The  report  was  heard.  ?1p  literally,  voice,  sound.  Me?idelssohn 
 renders  "das  Geschrei,"  the  outcry;  but  the  modern  Germans  all  render  "  der 
 Ruf,"  the  report.  nyiQ  JT'i  in  Paroh's  house.  So  Easki,  who,  in  the  former  in- 
 stance {supra  verse  2.)  has  explained  these  words  by  the  household  of  Pharaoh. 
 "  His  reason  is,  that  there  the  verb  yDtJ'''1  is  in  the  conjugation  Kal,  active,  he  heard ; 
 and  can,  therefore,  not  apply  to  house;  whereas,  here  the  verb  yJDt^*3  is  Niphal 
 •pa.ssi\e,  was  heard;  and,  therefore,  may  apply  to  house."  (Dubno.)  "131  nyiD  lyyi 
 and  it  pleased  Paroh  ivell,  and  his  servants.  According  to  Sphorno,  Pharaoh  and 
 the  Egyptians  were  pleased  that  Joseph's  stake  in  the  country  should  become  large ; 
 for,  after  his  whole  family  was  located  in  the  land,  he  would  watch  over  its  welfare, 
 not  like  an  indifferent  foreigner,  but  with  all  the  patriotism  of  a  native.  Probably, 
 Joseph's  descent  from  so  famous  a  man  as  Abraham,  would  give  satisfaction  to  a 
 
y    -  :    I-         V  ■        )     a-t:   •  J-    T       s.-    •'•■:  v    ■•   *!-  ■;••  •    :  )  it 
 
 '^i<))i-'hv  Vs-n  14    :  riiin  ^nx-ns^  Dnnmni  nn^in^i  Dn^t^n 
 
 y      :  -  T-  i  •  -  T  1"         V     T  V  jv     :    -      i    :  jv     :  -    i-  av      •      : 
 
 VT   V  T    :     I    V    -  :  -  IT       T  -  ^-         V.T  T        I   •  T  :    •  : ) :  A"  -         >•■    t         |   •  it  :    • 
 
 n'^  );bm  h^ri)  le  :  im  vris*  iin^'i  p  nnj^i  onSj?^  •;ii*i 
 :  vnny^  "•j^j^n^  lii^ns  ^i-^j^g  it?'*l  ^IDV  ^n^5  ix^  nb^^S  h^^^ 
 
 power;  nevertheless,  lam  not  uncontrolled  and  independent  lord,  but  subordinate 
 to  the  king.  I  can  therefore  not  quit  the  country  to  come  to  thee,  as  filial  duty  dic- 
 tates, but  do  thou — who  art  master  of  thy  own  movements,  come  to  me.  If  thou 
 object  that  the  religious  and  moral  principles  of  thy  family  might  be  endangered  by 
 the  corrupt  debauched  example  of  a  court,  or  their  simple  manners  corrupted  by 
 the  vices  of  a  great  city,  I  tell  thee  thou  shalt  reside  by  thyself  in  Goshen.  If  thou 
 shouldst  answer  that  in  Goshen  thou  wouldst  still  be  separated  from  me,  and  that 
 at  thy  age  the  greater  or  less  distance  would  make  but  little  difference  to  thee,  I 
 tell  thee,  thou  wilt  be  sufficiently  near  unto  me,  for  constant  intercourse  with,  and 
 frequent  visits  from  me.  Moreover,  I  tell  thee,  there  I  can  nourish  thee,  but  I  can- 
 not do  it  whilst  thou  remainest  in  Canaan.  For  were  I  continually  to  send  large 
 quantities  of  corn  out  of  the  country,  I  should  be  accused  of  peculation,  and  of 
 depositing  wealth  in  a  foreign  country.  And  unless  I  supply  thee  thou  must  be 
 ruined,  since  five  years  of  famine  yet  remain;  and  as  the  stores  of  grain  here  de- 
 crease, the  price  will  be  raised,  and  the  exportation  lessened,  ti'lin  |Q  Lest  thou 
 come  to  poverty.  So  Onkelos  a.nd  Jonathan,  pODfin  N0?1,  and  after  them  iZas^i 
 and  Kimchi  (in  Sharashim).  Aben  Ezra  renders  to  perish;  and  Rashham  is  of 
 opinion,  that  it  means  to  be  expelled  or  dispossessed.  Of  this  term  we  find  three 
 roots,  nearly  synonymous,  in  sacred  scriptures.  I.  K'l")  from  which  (Psalms  xxxiv. 
 11.)  Itt^n  nn''D3  young  lions  do  lack.  2.  E^*K>"I  from  which  (Malachi  i.  4.) 
 13t»>E^")  DHS  "iJDNn  ""D  whereas  Edom  saith,  we  are  impoverished.  3.  tJ'T'  from 
 which  (1  Sam.  ii.  7.)  TJi'yDI  K*''"11D  "n.  The  Lord  maketh  poor  and  maketh  rich. 
 All  three  express  poverty  and  destitution."  {Dubno.)  The  root  here  is  tJ'"!*,  of 
 which  tJ'Tin  is  the  Niphal.  Mendelssohn,  and  after  him  Cahen  and  Arnheim, 
 rendpr  it  lest  thou  be  ruined.  But  Salomon,  Philippson,  Herxheimer,  and  also  the 
 English  authorized  version,  give  lest  thou  come  to  poverty ;  a  rendering  which,  as  the 
 most  strictly  literal,  we  likewise  have  adopted. 
 
 12.  D3vX  "l2*7Dn  '•Q  ""a  That  it  is  my  own  mouth  that  speaketh  unto  you. 
 Onkelos,  Jonathan,  Rashi,  and  Aben  Ezra,  consider  this  expression  to  apply  to  his 
 speaking  to  them  in  the  sacred  language,  and  without  the  intervention  of  an  inter- 
 preter. "You  are  convinced  of  my  identity  by  your  own  eyes;  therefore  the 
 tidings  I  desire  you  to  carry  to  my  father,  have  not  reached  you  by  hearsay  from  a 
 third  party,  but  you  have  them  on  the  best  possible  authority,  viz.  from  my  own 
 mouth  that  speaketh  to  you."  {Rashbatn.)  "'D  My  mouth.  When  the  noun  HD 
 mouth  is  in  regimen,  the  H  is  dropped,  and  a  '•  substituted,  whether  in  the  singular, 
 
295  GENESIS    XLV. 
 
 17.  Paroh  said  unto  Yoseph,  Say  unto  thy  brethren.  This  do  ye, 
 load  your  cattle,  and  go,  get  you  unto  the  land  of  Canaan. 
 
 18.  Take  your  father,  and  your  households,  and  come  unto  me  : 
 For  I  will  give  you  the  good  of  the  land  of  Mitsrayim,  and  ye 
 shall  eat  of  the  fat  of  the  land. 
 
 19.  And  thou  art  commanded,  this  do  ye;  take  for  yourselves 
 waggons  out  of  the  land  of  Mitsrayim,  for  your  little  ones  and  for 
 your  wives,  and  bring  your  father,  and  come. 
 
 20.  Be  not  concerned  for  your  chattels  :  for  the  best  of  all  the 
 land  of  Mitsrayim  is  yours. 
 
 21.  The  children  of  Yisrael  did  so  :  Yoseph  gave  them  waggons, 
 according  to  the  command  of  Paroh ;  he  also  gave  them  provision 
 for  the  road. 
 
 with  the  Hebrews  while  Nomades,  during  which  condition  their  heasts  of  burden 
 were  asses  and  camels.  In  Egypt,  however,  cars  or  chariots  of  different  descriptions 
 were  already  known,  and  used  both  in  peace  and  war.  (See  supra  xli.  43,  and  note, 
 and  Exodus  xiv.  7.) 
 
 20.  Dnn  ^5<  DD3''yi  Be  not  concerned.  Septuagint  do  not  spare ;  literally,  let 
 not  your  eye  pity.  "  According  to  the  idiom  of  the  Hebrew  language,  pity  is  said  to 
 have  its  seat  in  the  eye  ;  for  though,  in  reality,  it  is  an  emotion  of  the  heart  and  mind, 
 yet  it  is  first  excited  through  the  agency  of  the  eye."  {Michlal  Yopke.)  DDv3  your 
 chattels,  a  general  term  for  every  kind  of  moveable.  "131  31L3  ""3  for  the  best  of  the 
 land  of  Mitsrayim  is  yours.  "  Pharaoh  repeats  his  promise,  to  convince  them  that 
 he  did  not  mean  to  enrich  Egypt  by  the  wealth  they  might  bring  with  them,  but  that, 
 on  the  contrary,  any  loss  they  might  sustain  by  their  removal,  or  any  chattels  they 
 might  find  it  necessary  to  leave  in  Canaan,  would  be  fully  made  good  to  them  in 
 Egypt."  (Abarbanel.)  "  The  sacred  historian  takes  care  to  record  all  that  Pharaoh 
 commanded  on  the  occasion,  in  order  to  prove  that  it  was  not  only  with  the  monarch's 
 consent  and  permission,  but  by  his  special  invitation,  that  the  children  of  Israel 
 immigrated  into  Egypt.  That,  consequently,  they  could  not,  at  a  subsequent  period, 
 be  considered  as  burdensome  intruders,  against  whom  all  means  were  lawful ;  but  as 
 invited  guests,  having  every  claim  to  protection  and  good  treatment.  As  free  men 
 they  had  removed  to  Egypt ;  no  restriction  or  stipulation  was  attached  to  the  offer 
 made  by  Pharaoh  that  they  should  dwell  in  his  land ;  they,  therefore,  were  free  to 
 depart  whenever  they  thought  proper.  For  this  reason,  so  minute  a  detail  is  given 
 of  the  king's  expression,  and  even  the  imperative  style  of  royalty  is  preserved  as  a 
 proof  that  hi.s  own  words  are  used  without  alteration."     {Philippson.) 
 
 21.  ■"131  J3  ICyi  The  children  of  Yisrael  did  so.  They  obeyed  his  directions  with 
 all  possible  speed.  '"131  DH?  \r\'')  Yoseph  gave  them  waggons,  according  to  the  com- 
 mand ofPu'Toh.  Compare  supra  verse  19.  According  to  Abarbanel,  Joseph  could, 
 and  did,  of  his  own  authority,  give  them  every  thing  else  they  carried  with  them : 
 but  the  waggons  required  an  especial  and  direct  authorisation  from  the  king;  and,  there- 
 
 VOL.    I.  3    Y 
 
-riNt  h'j^p  )i^);_,  hnt  'f[\ni<-'?{st  '^b^^  tipv-Sist  Hyna  ^f2iki)  17 
 
 tub^y)^  20  :  Dn^s*n^  DD^nx-nx  i^mm^  i:i'yph]  h^^^'oh  ni^^j;^ 
 -!i2j^»i  21  :  5<!in  DiS  Dn^a  Tnx-^3  n^D-^5  D^^Sr^y  Dhn-Sx 
 nnv  Qn^  IP*1  rij^^s  "3-'?^  ni^^j?^  s)pr  Bp'?  p'l  %i^\  \^^  'p 
 
 people  who  so  highly  valued  nobility  of  birth  as  the  Egyptians.  "  It  is  a  pleasing 
 evidence  of  the  esteem  in  which  Joseph  was  held,  and  the  regard  which  he  had  con- 
 ciliated, that  a  domestic  incident,  which  was  calculated  to  be  a  satisfaction  to  him, 
 was  highly  agreeable  to  Pharaoh  and  all  his  court."     {Kitto.) 
 
 17.  DDT'yS  nX  13yD  Load  your  cattle.  According  to  Onkelos,  jJ/D  is  to  load. 
 In  this  sense,  it  is  also  used  in  the  Talmud.  According  to  others,  it  means  to  pierce, 
 to  goad,  to  spur  (comp.  Isa.  xiv.  19.,  3in  ""3^130),  and  should  here  be  rendered 
 spur  your  cattle.  Kinichi  (in  Sharashini)  gives  both  significations  of  this  root ;  so, 
 after  him,  does  Geseiiius.  The  Septuagint,  Aben  Ezra,  Mendelssohn,  and  all  the 
 moderns,  agree  in  rendering  IjyU  load  ye. 
 
 18.  yian  niD  nX  TAc  best  o/  the  land.  According  to  Rashi,  the  land  of  Goshen, 
 This  district  was  the  best  location  for  them,  being  pasture  land.  yiUri  2?r\  nX 
 the  fat  of  the  land.  According  to  OnX;elos,  ii.Vim  t01L3  JT*  "Wherever  the  word 
 3?n  fat  is  i.ised,  it  means  the  best,  the  most  desirable,  part  of  any  thing."     (Rashi.) 
 
 19.  '"131  nn^lVnnXI  A7id  thou  art  commanded,  do  this.  "Byrne  to  tell  them." 
 (Rashi.)  The  Septuagint  omit  the  word  )^]},  and  render  as  if  the  text  had  nnXI 
 nXT  nriMV  and  thou  order  this.  Onkelos  renders  IT'lJ?  XT  *lpQ^  HXI  and  thou 
 command  what  they  are  to  do.  According  to  Frank,  the  words  DH?  "lOJ^?  to  tell 
 them,  are  to  be  understood  "  '  I  give  thee  the  express  command  to  take  waggons.' 
 This  royal  command  was  necessary  to  authorise  the  carrying  waggons  out  of  Egypt, 
 which  was  strictly  prohibited.  The  Talmud  has  an  allusion  to  this  Egyptian  law." 
 (Rashbam.)  "The  carrying  of  corn  out  of  Egypt  by  waggon  loads,  appears  to  have  been 
 prohibited,  probably,  1o  prevent  the  too  rapid  exportation.  It,  therefore,  required 
 an  express  command  of  the  king  to  authorise  Joseph's  giving  his  brothers  waggons ; 
 and,  therefore,  we  are  told  (infra  verse  21)  nyiD  ''2  hv  T\'h^V  FlDV  Dh"?  JIT'I 
 Joseph  gave  the  waggons  according  to  the  command  of  Paroh."  (R.  I.  Kimchi,^^.  R.'  S. 
 Ben  Melech.)  We  also  find  (infra  verse  21)  that  it  was  the  sight  of  the  waggons 
 which  convinced  Jacob  that  Joseph  was  indeed  alive,  and  a  ruler  in  Egypt;  since  none 
 but  a  person  highly  interested  in  his  comfort,  and  possessed  of  great  influence  and  au- 
 thority, could  have  sent  them.  The  Septuagint  do  not  translate  1t^'S?,  but  render  and 
 thou,  command  this,  as  if  they  did  not  consider  nnM^  to  be  of  the  conjugation  i°o!/?i- 
 gal.  ni?iy  waggons.  According  to  Geseiiius,  the  root  is  ?}]}  to  roll.  According  to 
 others,  it  is  ?''3y  round,  circular.     Neither  wheel  carriages  nor  horses  were  in  use 
 
296  GENESIS   XLV. 
 
 22.  To  all  of  them  he  gave  to  each  man  changes  of  raiment :  but 
 to  Benyamm  he  gave  three  hundred  pieces  of  silver,  and  five 
 changes  of  raiment. 
 
 23.  And  to  his  father  he  sent  as  follows  ;  ten  asses  loaded  with 
 the  best  productions  of  Mitsrayim,  and  ten  she-asses  loaded  with 
 corn,  bread,  and  food,  for  his  father  for  the  road. 
 
 24.  So  he  conducted  his  bretlu'en,  and  they  departed :  and  he 
 said  unto  them.  Fall  not  out  by  the  way. 
 
 25.  They  went  up  out  of  Mitsrayim,  came  into  the  land  of 
 Canaan,  unto  Yaacob  their  father, 
 
 food.     "  Every  article  of  food,  other  than  wheat  and  barley,  is  called  JITC'     (Aben 
 Ezra.) 
 
 24.  VnX  nX  rhiy)  So  he  conducted  his  brethren.  He  attended  them  part  of 
 their  way  back,  in  accordance  with  a  custom  still  observed  in  the  east.  (Compare 
 supra  xviii.  10,  note.)  "n?C'  conjugation  Piel,  of  the  verb  Tw^  to  send,  expresses, 
 to  accompany  one  departing.^'  (Gesenius.)  "I"n2  1T3"in  pH  Do  not  fall  out  on  the 
 road.  Onkelos  renders  KPITlXQ  p^*3nn  S?  do  not  quarrel  on  the  road.  Jonathan 
 has  Smii*  nny  p^n  PTJT'  Sn'pn  Tinr  pD^y  "?y  pVjnn  ^  do  not  quarrel  among 
 yourselves  respecting  the  matter  of  my  sale,  lest  the  wayfarers  be  wroth  with  you. 
 "  The  word  t3"l  is  to  be  excited,  disturbed,  moved,  either  with  fear  or  anger.  This 
 signification,  with  its  various  modifications,  is  embodied  in  the  primitive  syllables 
 J-|  J/"1  m:  whence  yn  Tin  pi  ^i")'.  Dm  am:  yy"l  and  its  derivatives.  In  the 
 Indo-Germanic  languages,  the  Sanscrit,  rag,  to  move  oneself,  is  preserved  in  raga — 
 o/)fy?j,  the  German,  redrew,  the  French  and  English,  ra^re."  {Gesenius.)  This  double 
 signification  of  the  word  has  induced  commentators  and  translators  to  difi'er  in  their  ex- 
 positions and  renderings.  Nachmanides,  Rashbam,  and  after  them,  Alendelssohn, 
 Zunz,  Frank,  Tuch,  Arnheim,  §c.,  are  of  opinion  that  Joseph  said  Be  not  alarmed  or 
 frightened  on  the  road.  "  Although  this  is  a  season  of  famine,  and  you  carry  Avith  you 
 so  considerable  a  quantity  of  provision,  still  you  have  nothing  to  fear,  as  my  name  is  a 
 sufficient  protection  to  you."  On  the  other  hand,  the  Targumim,  Rashi,  Aben  Ezra, 
 R.'  S.  Ben  Melech,  and  among  the  moderns,  Cahen,  Salomon,  Philippson,  de  IVette, 
 &c.,  render  Do  tiot  quarrel  or  fall  out  on  the  road.  "  Do  not  reproach  each  other 
 as  to  who  was  the  instigator  of  your  past  unkindness  to  me."  We  have  adopted  the 
 latter  rendering,  not  only  because  it  has  the  greatest  weight  of  authority  in  its  favor, 
 but  chiefly  because,  under  the  circumstances  of  the  case,  it  appears  the  most  simple 
 and  natural  construction  of  Joseph's  words.  For  it  is  not  likely  that  on  this,  their 
 fourth  journey,  they  would  feel  greatly  alarmed  on  a  road  which,  three  times  before, 
 they  had  travelled  with  safety.  Whereas,  it  is  likely  that  Joseph's  kindness,  and 
 remorse  for  the  wrong  they  had  done  him,  would  lead  to  recrimination  and  quarrels 
 between  them,  ibarbanel,  however,  considers  this  phrase  not  as  an  admonition  or 
 a  charge,  but  as  a  pious  ejaculation  on  the  part  of  Joseph,  and  proposes  to  render 
 May  ye  not  be  disturbed  on  the  road. 
 
 25.  '"131  1X2M    They  came  tu  the  land  of  Canaan,  unto   Yaiicob  their  father.     In 
 
th\^  ]nj  py:h^  thf;^  nisSri  &ih  \t\)  ^f?  22    •  ^^^S 
 nib^V  h^^T^  nW  vixS^  23    ♦  fhd^  nb':»n  t^'^ni  tiDb  n1^i^ 
 
 JTT   ^-:  ;         ^-   T  •     T    :  it:  j   •    -:  v.-  t    ;       )  v  v  j    •■ 
 
 jiTto^  DH^  n:3  riKtr'i  n:hiV  nb^yi  tyy^}2  n^tsx:  Q^t^b'j  onbn 
 
 I     i  T  vsv  T        jT  :     1  -:  V   ^v:  •  a^  :     •  a     •  «.•    :     i  •       ": 
 
 Jin^ri-^x  nrh^  ^ip^').  ^qSn.  vnN-njjfi  nW;i  24   :  ^^^^  vnt^'p 
 
 fore,  the  text  states  that  he  gave  them  by  the  king's  command,  as,  -without  orders, 
 he  could  not  have  given  them.     mV  provision.     Compare  supra  xxvii.  3. 7iote. 
 
 22.  \i^''vh  To  each  man.  "As  if  the  text  had  K^'-KI  t^>*X  ^3^."  {Dubno.)  T\thn 
 TO'G^  changes  of  raiment.  Onkelos  and  Jonathan  render  ptJ'in?'!  J1?tO^'N.  The 
 first  of  these  words  we  find  used  in  the  Talmud,  tr.  Yomak,  fo.  68,  tr.  Gittin,  fo.  74, 
 et  al.  freq.,  where  it  seems  to  designate  a  garment  of  honour,  StoXti  Stola.  It  is 
 still  the  custom  in  the  east  to  make  presents  of  raiment  to  persons  of  distinction,  and 
 to  those  whom  it  is  designed  to  honour.  The  costliness  of  these  presents  varies  ac- 
 cording to  the  rank  of  the  donor  and  of  the  recipient ;  and  to  the  degree  of  estimation 
 in  which  the  former  holds  the  latter.  The  Septuagint  vary  in  their  rendering  of  the 
 phrase  TvP'O^  HQ^n  which  occurs  twice  iu  this  verse.  The  first  time  they  render 
 a  pair  of  garments,  and  the  second  time,  garments  to  change.  Mendelssohn  and  Salo- 
 mon have  "  Ein  Paar  Ehren-Kleider,"  a  pair  dresses  of  honour.  Cahen  has  "  vete- 
 mens  de  rechange;"  so  also  Philippson,  "  Wechselgewander,"  changes  of  raiment, 
 from  P|7n  to  change.  According  to  Aben  Ezra,  whose  opinion  is  adopted  by  Arn- 
 heim,  the  words  of  the  text  imply  complete  suits  of  raiment,  so  as  to  enable  the  re- 
 cipient to  change  every  article  of  dress  he  usually  wears.  f]D3  ni&?0  ^?^  three  hun- 
 dred pieces  of  silver,  literally,  three  hundred  silver.  The  Septuagint  render  '\pvcrovs 
 gold  pieces.  According  to  Abarbanel,  Joseph  kept  Benjamin  with  him  in  Egypt ; 
 and  gave  him  the  money  that  he  might  buy  what  he  pleased  as  presents  for  his  wife 
 and  children  on  their  arrival  from  Canaan.  T\7^'^  T\s7T\  tJ'Oni  and  five  changes  of 
 raiment.  The  greater  value  of  the  gift  is  expressive  of  the  higher  degree  of  esteem 
 or  affection  entertained  for  the  recipient.     (Comp.  supra  xliii.  34,  note.) 
 
 23.  nxt3  As  folloivs.  Such  is  the  rendering  of  Jonathan  jHS  {IIH,  and  after 
 him,  of  Mendelssohn,  and  of  all  the  moderns.  Literally,  JIXTD  as  this.  Rashi  explains 
 it  to  mean  "  According  to  this  computation ;  viz.,  ten  ass  loads  of  the  best  produc- 
 tions of  Egypt,  ten  she-ass  loads  of  corn,  &c."  This  exposition  Rashi  is  induced  to 
 offer,  because,  in  the  subsequent  naiTative,  no  mention  whatever  is  made  of  these 
 asses  and  their  loads,  but  solely  that  hesaiv  the  waggons.  (Infrayerse  27.)  Whence 
 Rashi  infers,  that  the  articles,  according  to  the  quantities  here  enumerated,  were 
 loaded  on  the  waggons.  Abarbanel  and  jR.'  S.  Ben  Melech,  however,  are  of  opinion 
 that  the  word  nXT3  should  be  rendered  the  like,  and  that  it  refers  to  the  present 
 Joseph  gave  to  Benjamin,  the  like  of  which  he  also  sent  to  his  fdther.  This  exposi- 
 tion is  founded  on  the  3  of  comparison,  which  is  prefixed  to  the  word.  Nachmanides, 
 however,  refers  the  3  to  the  usual  idiom  of  the  Hebrew  language.  D'''TJkD  31DJ3  of 
 the  best  productions  of  Mitsrayim.     According  to  tradition,  '  old  wirne.'     |1TQ1  and 
 
297  GENESIS    XLV.,    XLVI. 
 
 26.  And  told  him,  saying,  Yoseph  is  yet  alive,  and  he  is 
 governor  over  all  the  land  of  Mitsrayim.  But  Yaacob's  heart  con- 
 tinued cold,  for  he  believed  them  not. 
 
 27.  Then  they  told  him  all  the  words  of  Yoseph  which  he  had 
 said  unto  them  :  and  when  he  saw  the  waggons  which  Yoseph  had 
 sent  to  carry  him,  the  spirit  of  Yaiicob  their  father  revived. 
 
 28.  And  Yisrael  said.  It  is  enough ;  Yoseph  my  son  is  yet  alive ; 
 I  will  go  and  see  him  before  I  die. 
 
 Ch.  XLVI,  1.  Yisrael  journeyed  with  all  that  he  had,  and 
 came  to  Beer-shebang,  and  offered  sacrifices  unto  the  God  of  his 
 father  Yitschak. 
 
 28.  2")  It  is  enough.  Onkelos  XITn  v  ^JD  it  is  sufficient  joy  for  me.  So  also 
 Rashi  and  Aben  Ezra.  But  according  to  Rashbam  and  Abarbanel,  Jacob  exclaims, 
 '  Tell  me  not  of  Joseph's  power  and  dignity ;  it  is  enough  for  me  that  he  is  yet  alive. 
 I  require  no  more.'  "131  1JX"IS<1  T]y?ii  I  will  go  and  see  him  before  I  die.  '  I  will 
 go ;  not  that  he  may  maintain  me  and  my  household,  nor  yet  that  I  may  enjoy 
 all  the  splendour  ye  speak  of;  but  only  that  I  may  see  him  once  more  before  I  die, 
 and  then  return.'  {Abarbanel.)  '  How  natural  and  striking  is  all  this.  The  news 
 of  Josei)h*s  being  alive,  whose  death  he  had  so  long  and  so  bitterly  lamented,  ap- 
 peared too  good  to  be  true.  He  believed  them  not.  The  sight  of  the  waggons  removed 
 his  doubts,  and  joy  succeeds  to  incredulity.  Butthat  joy  turned  not,  in  any  measure, 
 upon  the  dignity  to  which  Joseph  had  attained.  Joseph,  my  son,  is  yet  alive  ;  I  shall 
 see  him  before  I  die.  This  was  the  unexpected  blessing.  In  this  was  comprehended 
 all  that  his  aged  heart  could  wish.     This  is  painting  from  the  life  !'     (  Wellbeloved.) 
 
 Ch.  XLVI.  1.  V'y^  msn  To  Beer-Shebang.  "The  H  suffixed  to  "1X3  is  para- 
 gogic,  and  serves  instead  of  the  7  prefixed,  as  if  the  text  had"lS3?."  (Rashi.) 
 Beer-Shebang,  see  supra  xxi.  31,  xxvi.  33,  and  note  (5-)  page  168.  pn^"*  V^X  \"I^N^ 
 the  God  of  his  father  Yitschak,  "  to  whom  the  command  was  given  not  to  visit 
 Egypt."  (Sphorno.)  Although  Jacob,  under  the  impulse  of  the  first  excitement 
 produced  by  the  intelligence  that  his  favorite  son  is  yet  alive,  determines  to  visit 
 Egypt;  yet,  at  Beer-Sheba,  the  southern  boundary  of  Canaan,  he  pauses,  offers 
 sacrifices,  and  prays  for  direction  from  on  liigh.  For  well  he  knows  that  his  fatlier 
 Isaac,  even  when  constrained  by  famine  to  seek  an  asylum  in  Egypt,  had  been 
 specially  prohibited  from  going  to  that  country,  which  he  (Jacob)  was  now  about 
 voluntarily  to  visit.  The  prophecy,  that  the  posterity  of  Abraham  was  to  pass  four 
 centuries  in  bondage  in  a  strange  land,  must  also  have  exerted  its  share  of  influence 
 on  the  mind  of  the  aged  patriarch ;  and  lastly,  he  feared  that  by  this  voluntary  ex- 
 patriation, his  descendants  might  forfeit  those  rights,  which,  by  a  long  sojourn,  his 
 ancestors  and  himself  had  acquired  on  the  land  of  Canaan ;  or  that  by  quitting,  of  his 
 own  accord,  the  abode  which  the  divine  command  had  assigned  to  him  {supra  xxxi. 
 3.),  his  disobedience  might  cause  him  to  lose  the  land  which  had  been  promised  to 
 his  fathers  and  to  liimself.  For  all  these  reasons  he  oilers  sacrifices  and  prays  for 
 direction. 
 
J..  ,- :      .  T  J-  T    ••  j:     -:-  .v  t       |     v    v:  iv  i         >•  •  tjt- 
 
 :  n^D^^  Ditoa  ^35snj^i  n:hi^  ^n  *J!i 
 
 I     T  vyv    :  >.v     :  V    :         jt  :   i-       ^t       v.-  : 
 
 tD^hnr  n!iri  yn^  nnN!i  t<:in  i^--i£j^«-b:Di  Vsnb^  ys-n  1 
 
 •    T    :         i-  ;  ■  -    ^   -^T  Tj"   :  V  T  -  V    -;  t    :  ..    y  .     ,     ^  ^- .  - 
 
 their  eagerness  to  impart  their  happy  tidings  to  their  father,  they  hurried  on  before 
 their  heavy  train.  So  that  their  arrival  preceded  that  of  the  waggons  by  some  little 
 time. 
 
 26.  "131  PtJ'D  Kin  ^31  And  he  is  governor  over  all  the  land  of  Effypt,\itera\]y,  a?id 
 that  he  is  gover7ior.  From  the  word  *31  and  that  being  introduced,  it  appears  that 
 their  first  exclamation  on  seeing  their  father,  was  ^H  f]DV  Hiy  Joseph  is  yet  alive. 
 This  the  sacred  historian  reports  in  their  own  words  (IDN?),  and  having  done  so, 
 he  relates  the  rest  of  their  first  communication  to  Jacob  in  the  brief  sentence  and 
 that  he  is  governor,  §c.  '"131  13?  JSM  but  Yaiicob's  heart  continued  cold,  lite- 
 rally, his  heart.  Onkelos  renders  nU?  7V  P''2  XvJD  "lini  these  words  struck  his 
 heart.  The  Septuagint  Jacob  was  struck  with  stupor  in  his  mind.  Jonathan 
 T]''2?  J  v21  his  heart  was  divided.  "  JD""!  root  51Q  to  be  cold,  without  animal  heat. 
 As  in  Genesis,  xlv.  26,  13?  JQ''1  he  continued  cold.  (Syriac  and  Arabic,  to  be 
 chilled,  frozen,  stiff  from  cold.)  Also  to  be  faint,  exhausted,  inasmuch  as  the  idea 
 of  activity  or  energy  is  combined  with  animal  heat."     (Gesenius.) 
 
 27.  ^OV  ''131  73  nX  All  the  words  of  Joseph.  According  to  tradition,  Joseph 
 furnished  them  with  particular  circumstances  that  had  passed  between  him  and  his 
 father,  and  with  which  no  one  else  could  be  acquainted,  as  an  infallible  token  to  con- 
 vince the  old  man  of  his  identity.  ni?Jyn  flK  XT'!  and  when  he  saw  the  waggons, 
 he  became  convinced  they  could  only  have  come  from  Egypt,  and  been  sent  by  some 
 person  high  in  rank  and  power,  and  who  felt  deeply  interested  in  his  (Jacob's)  com- 
 fort. Dn*3X  3py''  ni"l  Tim  the  spirit  of  Yacicob  their  father  revived.  Onkelos 
 ^py  7]}  Xt^TIp  nn  mCi'l  the  holy  spirit  rested  on  Jacob;  after  a  tradition,  pre- 
 served by  Jonathan,  that  during  the  whole  time,  since  the  sale  of  Joseph,  no  divine 
 communication  was  vouchsafed  unto  Jacob,  until  now  that  he  resolved  to  meet  him. 
 The  expression,  Jacob's  spirit  revived,  is  the  converse  of  his  heart  continued  cold. 
 As  at  first,  from  his  not  believing  the  tidings,  his  heart  remained  cold  and  apathetic, 
 so  now,  when  he  feels  that  what  they  relate  is  true,  his  mind  becomes  excited,  his 
 energies  revive,  and  the  old  man  resolves  to  act  with  an  ardour  and  decision  worthy  of 
 his  best  days.  Philippson,  in  support  of  Jonathan's  tradition,  observes,  that  under 
 a  very  heavy  loss,  even  great  minds  are  often  prostrated,  and  continue  brooding  over 
 their  bereavement,  without  ever  attempting  to  rouse  themselves  to  the  contemplation 
 of  higher  objects;  whereas,  joy  quickens  the  faculties  even  of  the  aged,  and  expands 
 their  minds. 
 
298  GENESIS   XLVI. 
 
 2.  God  spoke  unto  Yisrael  in  a  vision  of  the  night,  and  said, 
 Yaacob,  Yaacob  :  he  said,  Here  atn  I. 
 
 3.  Then  He  said,  I  am  God,  the  God  of  thy  father ;  fear  not  to  go 
 down  into  Mitsrayim :  for  a  great  nation  I  will  make  of  thee  there. 
 
 4.  I  will  go  down  with  thee  to  Mitsrayim ;  and  I  will  also 
 assuredly  bring  thee  up  agahi :  and  Yoseph  shall  put  his  hand 
 upon  thy  eyes. 
 
 same  time,  the  announcement  was  plainly  made  to  Jacob  that  neither  he  nor  his  sons 
 must  expect  to  leave  Egypt  directly  after  the  years  of  famine  were  expired ;  but  that 
 their  sojourn  there  would  be  of  prolonged  duration. 
 
 4.  "lil  lis  133^  /  will  go  down  with  thee  to  Egypt.  "  Jacob  feared  that  by  quit- 
 ting the  land  of  promise,  he  might  become  deprived  of  that  especial  superintendence 
 which  the  deity  had  vouchsafed  to  extend  to  his  fathers  and  to  himself;  he  is,  there- 
 fore, assured  that  such  will  not  be  the  case,  but  that  his  going  to  Egypt,  and  his 
 returning  from  thence,  would  alike  be  under  the  immediate  direction  of  divine  provi- 
 dence." {Abarbanel.)  The  promise  here  given  to  Jacob  is  a  repetition  of  that 
 which  had  been  given  to  him  when  first  he  went  to  Haran  (see  supra  xxviii.  15. 
 ^'131  "lOy  ''D3S  n^ni),  and  which  assured  him  of  the  direct  superintendence  and  pro- 
 tection of  the  deity.  The  difference  between  the  two  promises  is,  that  the  former 
 was  given  to  the  individual  Jacob  for  himself  only,  whereas  the  second  is  made  to 
 Yisrael,  the  progenitor  of  a  great  people,  for  himself  and  his  descendants.  Abar- 
 banel  calls  attention  to  the  wording  of  the  text  in  this  part  of  the  sentence,  which 
 differs  from  that  of  the  concluding  portion  of  the  same  sentence,  inasmuch  as  it  does 
 not  say  "^T''^1^<  ''D3K  I  ivill  bririg  thee  down,  as  it  subsequently  says  "]?yX  I  will 
 bring  thee  up,  because  the  going  to  Egypt  was  the  act  of  Jacob,  whereas,  the  return 
 from  thence  was  the  act  of  God.  TOV  D3  "|7yX  "'33S1  and  I  will  also  assuredly 
 bri?ig  thee  up.  The  Septuagint  has  ufajSil^daw  ae  el<  TeAoy,  1  will  raise  thee  in 
 dignity.  Rashi,  Aben  Ezra,  and  Rashbam,  limit  the  meaning  of  this  promise  to  the 
 assurance  that  Jacob  should  not  be  buried  in  Egypt,  but  that  his  corpse  should  be 
 carried  to  Canaan.  "  Jacob  was  afraid  that  if  he  died  in  Egypt,  he  would  be  buried 
 there,  as  it  would  be  too  troublesome  to  carry  his  corpse  back  to  Canaan.  The 
 assurance  is  therefore  given  to  him  that  such  will  not  be  the  case,  but  that  he  will 
 be  interred  with  his  fathers.  But  this  promise  of  bringing  him  up  again  extends 
 further,  and  Ls  also  made  to  Jacob  as  the  representative  of  the  house  of  Israel,  which, 
 as  he  is  here  assured,  are  not  to  remain  in  Egypt,  but  are  to  return  to  take  possession 
 of  Canaan."  (Abarbanel.)  This  promise  is  the  repetition  of  the  one  formerly  given 
 to  Jacob  (compare  supra  xxviii.  15.  "131  "jTlDK^ni),  and  made  to  him  now,  not  only 
 as  an  individual,  but  as  the  progenitor  and  representative  of  a  nation.  D'''^"'  fjDI^I 
 "131  IT*  Yoseph  shall  put  his  hand  upon  thy  eyes.  According  to  Rashbayn,  Joseph 
 ivill  take  care  of  thy  affairs,  and  provide  for  thy  wants,  as  if  the  text  had  T'J''3y  ; 
 but  all  other  commentators  agree  in  explaining  the  sense  of  the  words  to  be  that 
 Joseph  will  close  thy  dying  eyes,  an  ofHcc  performed  by  the  dearest  relative.  (Com- 
 pare Tobit  xiv.  15,  Homer,  Odys.,  xi.  424,  II.  xi.  452.)  "  Jacob  feared  that  Joseph 
 might  die  before  him,  and  that  he  and  his  family  would  thus  be  left  in  a  strange  land 
 
•^l^nx  ^nSi<  SiSn  ^iii«  nx:N*i  3  :  ^^^n  i^:.s*i  ipy^  1  npj;\n^x-^i 
 
 IT  IT        >)  :      !■    -:  <.T  J   :  i-  t  :   -:    •  jt    :i"  t     • 
 
 2.  3py^  Ipy  Yaiicob,  Yacicob.  According  to  Kimchi,  the  repetition  of  his  name 
 was  intended  to  announce  to  him  the  divine  communication,  and  that  this  announce- 
 ment was  necessary  to  enable  him  to  recognise  it  as  inspired,  since,  during  many 
 years,  no  such  communication  had  been  vouchsafed  unto  him.  Rashi,  however,  is 
 of  opinion  that  the  repetition  of  the  name  indicates  love  and  favour.  To  us,  how- 
 ever, it  appears  but  an  idiomatic  expression,  frequently  used  as  an  energetic  invo- 
 cation. Compare  supra  xxii.  11.,  Exod.  iii.  4.,  xxxiv.  6.  et  al.  According  to 
 Nachmanides,  the  patriarch  is  in  this  vision  styled  Yadcob,  not  Yisrael,  because,  in 
 his  going  to  Egyjjt,  he  and  his  descendants  were  not,  for  a  time  at  least,  to  contend 
 and  prevail  (as  the  name  Israel  implies,  see  supra  xxxii.  29.),  but  were  to  enter  on 
 the  period  of  bondage  predicted  to  Abraham. 
 
 3.  "131  Wn  ''33N*  /  aw  God,  the  God  of  thy  father.  "  Though  I  permit  thee  to  do 
 what  I  forbade  to  thy  father,  yet,  in  me,  there  is  no  mutability;  I  am  ever  the 
 s<ame,  God  eternal  and  omnipotent."  {Sphorno.)  NITl  ^N  do  not  fear.  Accord- 
 ing to  Abarbanel,  the  divine  communicatiou  was  intended  to  remove  every  cause 
 of  fear  from  the  mind  of  Jacob,  and  to  leave  him  perfectly  tranquil  as  to  the  future, 
 mils  To  go  down.  Irregular  infinitive  of  IT' ;  for  with  the  preposition  'Q  it 
 should  be  imD  (compare  Job  xxxiii.  24.  T\V!^  miD).  "  Do  not  fear  that  thy  going 
 to  Egypt  is  contrary  to  my  designs."  "121  7113  ''13?  *D  for  a  great  nation  I  will  make 
 of  thee  there.  "  Jacob  feared  that  the  Egyptians,  who  were  notorious  for  their  aver- 
 sion to  strangers,  might  take  umbrage  at  his  numerous  family,  and  assassinate  some 
 or  all  of  his  descendants.  To  remove  this  fear,  he  is  assured  that  such  will  not  be 
 the  case,  but  that,  on  the  contrary,  his  posterity  would  there  increase  and  multiply 
 to  such  a  degree,  as  to  form  a  nation."  {Abarbanel.)  The  design  of  providence  in 
 causing  the  family  of  Jacob  to  emigrate  to  Egypt  is  here  plainly  announced.  They 
 were  to  stay  in  that  country,  the  most  civilised,  the  best  organised,  and  most  regu- 
 larly governed  of  the  ancient  world — until  there  they  grew  into  a  nation,  and  could 
 return  in  numbers  sufficient  to  expel  the  Canaanites,  and  take  possession  of  the  in- 
 heritance that  had  been  promised  to  Abraham.  Had  the  family  of  Jacob  stayed  in 
 Canaan,  intermarrying  with  the  Aborigines,  and  living  in  constant  intercourse  with 
 them,  it  would  naturally  have  followed  that  the  smaller  body  must  have  become 
 amalgamated  with  the  larger;  or  that,  as  a  necessary  consequence  of  their  Nomade 
 habits,  and  the  nature  of  the  country,  the  family  of  Yisrael  would,  like  the  tribes  of 
 the  Canaanites,  have  become  divided  into  isolated  clans,  pursuing  distinct  objects  aud 
 interests,  and  not  likely  to  form  one  united  body  capable  of  coping  wiih,  and  overcom- 
 ing the  Canaanites.  This  they  could  only  become  in  Egypt,  where  the  inhospitable 
 superstition  of  the  Aborigines  prevented  the  possibility  of  an  amalgamation,  while 
 the  Nomade  habits  of  the  descendants  of  Jacob  gave  way  before  the  influence  of  a 
 higher  stage  of  civilization,  which  prepared  them  to  become  a  body  politic.     At  the 
 
299  GENESIS    XLVI. 
 
 5.  Yaacob  rose  up  from  Beer-shebang,  and  the  sons  of  Yisracl 
 carried  Yaacob  their  father,  and  their  little  ones,  and  their  wives, 
 in  the  waggons  which  Paroh  had  sent  to  carry  him. 
 
 G.  They  took  their  cattle,  and  their  goods  which  they  had 
 acquired  in  the  land  of  Canaan,  and  came  to  Mitsrayim,  Yaacob, 
 and  all  his  seed  with  him. 
 
 7.  His  sons,  and  his  son's  sons  with  him,  his  daughters,  and  his 
 son's  daughters,  and  all  his  seed  he  brought  with  him  into  Mitsrayim. 
 
 8.  These  are  the  names  of  the  children  of  Yisrael,  which  came 
 into  Mitsrayim,  Yaacob  and  his  sons  :  Yaacob's  first-born  Keuben. 
 
 9.  The  sons  of  Reuben ;  Chanoch,  PaUu,  Chetsron,  and 
 Carmi. 
 
 10.  The  sons  of  Shimon ;  Yemuel,  Yamin,  Ohad,  Yachin, 
 Tsochar,  and  Shaul  the  son  of  a  Canaanitish  woman. 
 
 1 1 .  The  sons  of  Levi ;  Gershon,  Kehath,  and  Merari. 
 
 12.  The  sons  of  Yehudah;  Er,  Onan,  Shelah,  Perets,  and 
 Zarach  :  But  Er  and  Onan  died  in  the  land  of  Canaan.  And  the 
 sons  of  Perets  were  Chetsron  and  Chamul. 
 
 13.  The  sons  of  Yissachar;  Tolang,  Puvah,  Yob,  and  Shimron. 
 
 14.  The  sons  of  Zebulun;  Sered,  Elon,  and  Yachleel. 
 
 15.  These  are  the  sons  of  Leah,  whom  she  bore  unto  Yaacob 
 in  Padan-aram,  with  his  daughter  Dinah :  all  his  sons  and  his 
 daughters  icere  thirty  and  three  persons. 
 
 press  the  state  theywere  in  as  comers  to  Egypt."  {Dubno.)  VJ31  3py*  Yacicoh  and 
 his  sons,  hence  Rashbam  deduces  that  Jacob  himself  is  comprised  in  the  number 
 of  the  70  persons  that  the  text  subsequently  speaks  of. 
 
 10.  IT'jySSri  p  The  son  of  a  Ca7iaanitish  woman.  According  to  tradition  (Bere- 
 shith  Rabbah  and  Rashi),  this  designation  is  given  to  Dinah,  the  daughter  of  Jacob, 
 who,  after  her  misfortune  at  Sichem,  was  married  by  Simeon.  But  according  to 
 Aben  Ezra,  Simeon  and  Judali  were  the  only  ones  among  Jacob's  sons  who  married 
 Canaanitish  women ;  and,  therefore,  the  text  having  already  mentioned  this  in  the 
 case  of  Judah  {supra  xxxviii.  2.),  does  so  here  in  that  of  Simeon.  inV  Tsochar, 
 the  Samaritan  has  "IHV. 
 
 13.  nisi  Puvah,  the  Samaritan  has  nXISI. 
 
 15.  ^h^)  n'<iyhiy  Thirty-three.  The  text  only  enumerates  thirty-two.  The 
 names  here  given  in  some  instances  also  vary  from  those  in  Numbers  and  Chronicles. 
 For  a  full  digest  of  the  best  opinion  of  commentators  on  this  difficult  genealogy,  and 
 for  a  synoptical  table,  sec  note  (f)  at  the  end  of  the  section. 
 
 VOL.    I.  3   z 
 
123  n^£J^^<1l  m^ 
 
 ^T  T  y   :  i)T      :  •  T  T       <••  :  t  t  i     •        ^    :  -  t   :         \\^:\- 
 
 T  :  IT  :    •         V.    •  J-   ■■       *?,    :-         t  : 
 
 I*.":!-         >    :        ATT  )j<-:i-         t    :v-:    •  j-   t    -         i,-   t  :    •         r- :  s    :  v     ••  : 
 
 pj;.?^  ^p.:?!|  10    :  ^i5^5i  pvci  Ni^s^  *!|i;n  [J^ni  \^?i  9    :  p^^^l 
 
 A—      >••:  I-''-:.-:    i-        I  v  «.   t     :         -  a  :     I    J- t  :  -    v.  :      I    j-t;  s-         : 
 
 m)  f*i|5  n^ti'i  |J^^^"|  n^.  nn^n^  ^;ni  12    :  ^^y^^  nnp  p&i^ 
 
 J  h^hm  \hH)  niD  n"?::!  ^ni  i^  :  p^^i  nri  nisi  y'r'in  "i^^a^* 
 -^3  inn  n:}^  nxi  dSx  nsn  Hpy^S  mS^  *^K^^^  nxS  ^is  1  nW  15 
 
 T        A   •        iT       •         V  :         T  -;    I  J--  :  |    '=-:r:  <t  :  it        v    -;  t  ••      j-  :  v  a" 
 
 ■without  a  protector;  he  is,  therefore,  assured  that  such  will  not  be  the  case,  but  that 
 his  favourite  son  will  close  his  dying  eyes."     {Abarbanel.) 
 
 5.  1D"|  3py  Dp"'1  Yaiicob  rose  up.  His  mind  and  body  invigorated  by  the  divine 
 communication,  Jacob  starts  on  his  journey  with  energy  and  cheerfulness.  DlPiyi 
 "IDl  in  the  waggons  which  Parch  had  sent  to  carry  him.  Compare  supra  xlv.  19. 
 note.  The  repeated  stress  laid  on  the  fact  that  Pharaoh  had  sent  the  waggons,  evi- 
 dently shews  that  the  sending  of  these  conveyances  was  an  act  of  the  royal  prerogative, 
 and  conferring  great  honour  and  importance  on  those  to  whom  it  was  extended. 
 
 7.  Vn33  His  daughters.  According  to  Ahen  Ezra  and  Nachtnanides,  Dinah  only 
 is  here  spoken  of.  The  last  named  commentator  remarks  that  it  is  in  accordance 
 with  the  technical  idiom  of  the  Hebrew  in  genealogical  tables  to  use  the  plural  for 
 the  singular,  in  order  to  preserve  uniformity  of  expression,  as  infra  verse  23,  p  ''331 
 D">B'n  or  Numbers  xxvi.  8,  DX vX  X1?D  ^331  where  the  word  1J3>|  and  the  sons  of, 
 is  used,  though  in  each  instance,  one  son  only  is  mentioned.  It  is,  however,  pro- 
 bable, that  Jacob's  daughters-in-law, ih.e,v{i\es  of  his  sons,  are  meant.  (Compare  supra 
 xxxvii.  35,  note.)  V^2  711331  aiid  his  son's  daughters.  The  Septuagint  has  his 
 daughter's  daughters,  as  if  the  text  had  ITllJl  ni33.  According  to  Rashi,  Serah, 
 the  daughter  of  Asher.  and  Jochebed,  the  daughter  of  Levi,  are  here  meant ;  but 
 according  to  Nachmanides,  the  text  only  speaks  of  the  daughter  of  Asher,  since 
 Jochebed  is  not  enumerated  among  the  66  descendants  of  Jacob  who  came  to 
 Egypt. 
 
 8.  D''N3n  That  were  coming.  "  The  participial  form  is  employed,  because,  par- 
 taking of  the  nature  of  the  adjective,  as  well  as  of  the  verb,  it  is  best  adapted  to  ex- 
 
300  GENESIS    XLVl. 
 
 16.  The  sons  of  Gad;  Tsiphyon,  Chaggi,  Shmii,  Etsbon,  Eeri, 
 Arodij  and  Arcli. 
 
 17.  The  sons  of  Asher  ;  Yimnah,  Yishva,  Yishvi,  and  Beriaah, 
 and  Serach  their  sister  :  And  the  sons  of  Beriaah, ;  Cheber,  and 
 Malkiel. 
 
 18.  These  are  the  sons  of  Zilpah,  whom  Laban  gave  to  Leah 
 his  daughter  :  and  she  bore  unto  Yaacob  these  sixteen  persons. 
 
 19.  The  sons  of  Eachel,  Yaiicob's  wife ;  Yosej)h  and  Ben- 
 yamin. 
 
 20.  Unto  Yoseph  in  the  land  of  Egypt  was  born  Menasheh 
 and  Ephrayim,  whom  As'nath,  the  daughter  of  Potipherang, 
 priest  of  On,  bore  unto  him. 
 
 21.  The  sons  of  Benyamin  loere  Belang,  Becher,  Ashbel,  Gera, 
 Naaman,  Echi,  Eosh,  Muppim,  Chuppim,  and  Ard. 
 
 22.  These  are  the  sons  of  Eachel,  who  were  born  to  Yaacob : 
 all  the  persons  toere  fourteen. 
 
 23.  The  sons  of  Dan ;  Chushim. 
 
 24.  The  sons  of  Naphtali;  Yachtseel,  Guni,  Yetser,  and 
 Shillem. 
 
 25.  These  are  the  sons  of  Bilhah,  whom  Laban  gave  unto 
 Eachel  his  daughter,  and  she  bore  unto  Yaacob  all  these  seven 
 persons. 
 
 26.  All  the  persons  that  were  coming  with  Yaacob  into  Mits- 
 rayim,  who  proceeded  from  his  loins,  besides  Yaiicob's  sons  wives, 
 all  the  persons  were  sixty-six. 
 
 27.  And  the  sons  of  Yoseph  that  were  born  him  in  Mitsrayim, 
 
 and  raising  the  former  to  eight  persons,  whereas,  in  tlie  Hebrew  text,  three  only  are 
 named  of  the  house  of  Joseph. 
 
 23.  D''tJ'n  p  ''J21  and  the  sons  of  Dan  Chushim.  "  Although  one  only  is  named, 
 the  plural  ^33  sons  is  employed,  such  being  the  technical  idiom  of  the  Hebrew  lan- 
 guage in  genealogies,  where  it  is  desirable  to  preserve  uniformity  of  style."  (Nach- 
 manides.) 
 
 26.  tJ'ti'l  W^iyH^  Sixty-six.  The  Septuagint  has  sixty-seven  (see  note  c  at  the  end 
 of  the  section).  nXSH  that  were  coming.  "  The  participle,  as  the  accent  is  y"l?D 
 baritone.  The  H  prefixed,  supplies  the  relative  pronoun  "ItJ'X  who."  {Dubno.) 
 So  likewise  in  the  next  verse. 
 
 27.  nX3n  That  came.  "The  preter,  as  the  accent  is  7'']j7D  oxi^owe,  for  it  was 
 only  after  they  came  to  Egypt  that  Jacob's  family  numbered  seventy  persons, 
 whereas,   those  mentioned  in  the  preceding  verse  that  were  coming  from  Canaan  to 
 
'm  'm  [vsv  ^)  ')^'^  i^  ♦  t^S^i  u'^h^  vrni:?i  v^33  trs? 
 >^m  rm'^  r\y!y^  ^^^  ^^n^  17  j  ^':5^^nx^  nn.si  nj;  m^\ 
 ^js  n^x  18    J  h^'i7b'\  nnn  nj;n5  'J.51  onnt:?  rm\  '^V'^:^^ 
 
 I95;j\  x-i^!  ^%m\  ^^il  yb  t^!?5  'P.?^  ^^  ♦  D'.'?fi5<""n5^i  n^^^ 
 :3pi;^^  ^:  ^m  ^n^i  '^1.5  ni??!<  22  ♦  'inx*!  d^spii.  d^s^  ^^^^  'm, 
 
 A-    T    :  -        V  :  r     •-.         I  vt       r- :  it   »t  ^tt     :   -  •.'..  t 
 
 |vT  T       l^-T  V     -:  T   :    •        J":  v   ••<  v    •    :  " r-.      ^.■        .         i     .    . 
 
 V  V   -  T  It;     •  vyv  t  \\.^  \\~  \  V    ^"  v  .J  A  j        t, 
 
 16.  jnVX  Etshon.  The  Samaritan  has  |iy3VX  *  nj?  £en.  The  Samaritan  has 
 nj?;  so  likewise  the  Septuagint,  which  last  also  adds  an  s  to  all  the  names  which, 
 in  the  Hebrew  text,  end  in  »;  as  ^ilK'  ^avvis  Sannis,  ^J?  AqBcts  Aedeis,  §c. 
 
 19.  apy  ntJ't^  Vm  Racket,  Yadcob's  wife.  "The  text  does  not  bestow  that 
 designation  on  Leah,  because  Jacob  considered,  and  treated  Rachel  as  his  principal 
 wife."  (Rashi.)  Compare  supra  xxxi.  4.  note.  According  to  Nachmanides,  how- 
 ever, the  wives  of  Jacob  take  rank  in  this  genealogical  table,  according  to  the  number 
 of  their  descendants;  and  as  Zilpah,  the  bond-woman  of  Leah,  is  mentioned  before 
 Rachel,  who  thus  becomes  placed  between  the  two  bond-women,  it  is  necessary  she 
 should  be  distinguished  from  them  by  a  designation  of  honour,  which  Leah,  who  is 
 at  the  head  of  the  text,  does  not  stand  in  need  of. 
 
 20.  DnSX  nX"!  nCi>3lD  nX  Menashek  and  Ephrayim.  After  these  names,  the 
 Septuagint  continues  the  verse  by  naming  the  descendants  of  these  two  sons  of  Josejjh 
 as  they  are  enumerated  in  1st  Chronicles,  vii. 
 
 21.  CK11  ''^^5  pyjl  i<"lJ  Gera,  Naaman,  AcM,  and  RosH.  According  to  the  Sep- 
 tuagint, these  four  personages  are  the  sons  of  Belah,  and  consequently  grand-sons  of 
 Benjamin.  CSni  and  Chuppim.  The  Septuagint  has  not  this  name.  TlNI  and 
 Ard.  The  Septuagint  has  Ard  as  the  son  of  Gera,  and  consequently,  a  grand-son  of 
 Benjamin. 
 
 22.  "I5i>y  nymS  Fourteen.  The  Septuagint  has  eighteen.  This  difference  is 
 caused  by  the  Sept.  enumerating  five  grand-sons  of  Joseph  (compare  supra  verse  20. 
 7iote),  and  omitting  Chuppim  in  the  list  of  Benjamin  ;  thus  reducing  the  latter  to  ten, 
 
301  GENESIS    XLVI. 
 
 two  persons :  all  the  persons  of  the  house  of  Yaacob,  who  came 
 into  Mitsrayim,  ivere  seventy. 
 
 28.  He  sent  Yehudah  before  him  unto  Yoseph,  to  prepare  before 
 him  to  Goshen ;  and  they  came  into  the  land  of  Goshen. 
 
 29.  Yoseph  harnessed  his  chariot,  and  went  up  to  meet  Yisrael 
 his  father,  to  Goshen ;  when  he  presented  himself  to  him,  he  fell 
 on  his  neck,  and  wept  on  his  neck  a  long  while. 
 
 30.  And  Yisrael  said  unto  Yoseph,  Now  let  me  die,  since  I 
 have  seen  thy  face,  that  thou  art  yet  alive. 
 
 31.  Yoseph  said  unto  his  brethren,  and  unto  his  father's  house, 
 I  will  go  up,  to  announce  to  Paroh,  and  say  unto  him.  My  brethren, 
 and  my  father's  house,  who  loere  in  the  land  of  Canaan,  are 
 come  unto  me : 
 
 prejudices  against  foreigners.  He  at  once  proceeds  to  the  district  which  Joseph's 
 prudence  had  selected  for  his  ahode ;  and,  however  longing  and  anxious  he  was  once 
 more  to  see  and  embrace  his  long-lost  son,  he  restrains  his  eagerness,  and  patiently 
 ■waits  there  till  Joseph  can  come  and  meet  him.  IvX  NTI  ivhen  he  presented  him- 
 self before  him.  Onkelos,  T\'h  ""tririXI  "  Joseph  appeared  to  him."  {Rashi.)  So 
 also  the  Septuagint  oOael's.  According  to  a  tradition,  preserved  in  the  Targum  oi 
 Jonathan,  Jacob  did  not  at  first  recognise  Joseph  in  his  Egyptian  splendour,  and, 
 therefore,  bowed  to  him  as  to  a  person  of  high  rank  and  dignity.  VINIV  ?y  71S'*1 
 "121  he  fell  upon  his  neck,  §c.  According  to  Rashi,  Joseph  is  the  subject  of  this 
 sentence,  whereas,  Jacob,  who  was  engaged  in  prayer  at  the  moment  of  meeting,  did 
 not  directly  return  his  caresses.  But  according  to  Nachmanides,  it  is  Jacob,  whose 
 sight  was  dim  and  who  did  not  immediately  recognise  Joseph;  but  who,  as  soon  as 
 he  ascertains  it  is  his  son,  falls  upon  his  neck  and  weeps  1))}  again,  i.  e.,  as  he  had 
 been  in  the  habit  of  weeping.  That  commentator  adds  :  "  Abundant  tears  are  far 
 more  natural  to  the  aged  father,  who,  after  years  of  sorrow  and  despair,  recovers  his 
 long-lost  son,  than  to  the  latter,  who,  in  the  prime  of  life,  has  reached  the  summit  of 
 dignity,  power,  and  success."  l)]i  a  long  while.  According  to  R.'  S.  Ben  Melech, 
 again  and  again,  i.  e.,  after  his  tears  had  ceased  to  flow,  they  burst  forth  again. 
 
 30.  Dysn  nnilDN  Kow  let  me  die.  Cysn  Mie-c^Wy, this  time,  OT  this  once.  "The 
 sacred  writer  does  not  enter  into  the  detailed  description  of  the  meeting  between 
 father  and  son,  so  fondly  attached  to,  so  long  separated  from,  each  other,  but  only 
 depicts  the  strong  emotion  of  the  father,  in  the  brief  but  forcible  exclamation  he  utters 
 when  he  first  sees  Joseph."  (Philippson.)  "  '  I  could  now  die  contentedly  ;  I  have 
 nothing  further  to  desire  in  life.'  This  is  the  expression  of  strong  feeling,  and  not 
 to  be  taken  literally"  {Wellbeloved). 
 
 31.  V3S  JX^I  ^N1  And  unto  his  father's  house.  These  words  are  not  in  the  Sep- 
 tuagint. "IDI  nyiD^  riT'JNI  n'pyS  IwHl  go  up  and  announce  to  Paroh.  '  It  is 
 better  that  I  myself  should  bear  the  tidings  of  your  arrival,  than  that  the  king  should 
 receive  exaggerated  reports  from  others."     {Abarbanel.) 
 
n^f'ix  ^xn*i  r\:^m  visS  mrh  tpvh^  Vis^  rh^  n•^^n'•-n^5"l  28 
 
 T     :  >-  V  T  -         T   :    A        >.T  T    :  ^         :        |  ••  v         t  t  :         ■<;-  t  t         :  v    : 
 
 ^f^H")  30   ♦  my  v>s^^^-Sj;  ^y)  vix^i^-^j?  '^b*i  v^jsi  i^y) 
 'p^V,  ^3  Y^r"^^  'O'^^l  ''"'■0^  ^5^^-^  nn^95^  ^ipv-Sx  ^t:?1?^! 
 
 T  J-  -    :  1.V  ^.Mv  •    T  !■■  ■;   :  t    v  v  !■:••  v  -  it 
 
 Egypt,  were  only  sixty-six."     (Dubno.)     nCIVO  to  Egypt,  the  paragogic  H  suf- 
 fixed in  lieu  of  the  preposition  "?  io. 
 
 28.  V:zh  riling  To  prepare  before  hitn.  So  Onkelos,  '•niD"Ip  nS337  Accord- 
 ing to  Abarbanel,  however,  Jacob  sent  Judah  on  before  him  to  Joseph,  to  inform  the 
 latter  that  his  father  was  arrived  in  Goshen,  and  to  point  out  to  him  where  Jacob 
 had  pitched  his  tents,  miri?  literally,  to  direct,  point  out,  to  guide.  VJQ?  before 
 him,  "before  his  arrival."  (Rashi.)  "We  find  this  word  (""JD?)  used  on  other  oc- 
 casions in  holy  writ,  to  express  priority  of  time,  as  Malachi  iii.  23,  "H  DV  N13  ""JQ? 
 Psalms  cii.  26,  mD""  j^lSH  D''3Q7."  (Dubno.)  iM^^  to  Goshen,  paragogic  n  in- 
 stead of  preposition  7  to.  The  Septuagint  render  this  proper  name  by 'H/)wwj'  ttoXiv 
 the  city  of  heroes.  "  It  is  supposed  that  this  city  was  situated  in  the  vicinity  oi  Bel- 
 fteys,  in  30°  30' north  latitude."  (Cahen.)  JL^>J  H^'IX  IXIM  and  they  came  into  the 
 land  of  Goshen.  This  sentence  is  not  given  in  the  Septuagiut.  With  his  arrival  in 
 Egypt,  begins  the  third  period,  comprising  the  last  17  years,  of  Jacob's  life,  from  the 
 130th  to  the  147th  year  of  his  age,  a.m.,  2238 — 2255.  (Compare  supra  xxviii.  10. 
 note.)  Jacob  arrives  in  Egypt  as  an  old  man,  worn  out  with  care  and  sorrow,  and 
 exhausted  by  the  vicissitudes  of  his  agitated  career.  He  feels  that,  as  compared  to 
 his  immediate  ancestors,  he  is  prematurely  decrepit  (see  infra  xlvii.  9.),  and,  there- 
 fore, looks  upon  life  as  something  he  is  soon  about  to  quit,  and  with  the  uncertainty 
 of  which  he  is  fully  acquainted.  The  vicinity  and  success  of  his  best  beloved  son 
 Joseph,  for  a  short  time  invigoi-ate  him,  but  he  soon  sinks  again;  disease  and  death 
 overtake  him  before  he  has  reached  the  age  of  his  fathers.  On  the  last  verge  of  mor- 
 tality, however,  the  prophetic  spirit  becomes  mighty  within  him  ;  and,  though  his 
 eye  is  dimmed,  and  he  cannot  distinguish  Avhat  is  immediately  before  him,  yet  his 
 mind's  eye  is  bright,  and  clearly  discerns  the  future  fortunes  of  his  race. 
 
 29.  F|D1''  1DX''1  Yoseph  harnessed.  According  to  iJas^f,  Joseph's  eagerness  to  see 
 his  father  was  so  great,  that  with  his  own  hands  he  harnessed  his  chariot ;  but  accord- 
 ing to  Aben  Ezra,  he  caused  or  commanded  it  to  be  done.  (Compare  1st  Kings,  vi. 
 14.  rr-nn  nX  nr^h^  p'-l.)  "131  ^NIB^^  nx-|p^  to  meet  Yisrael.  With  his  usual 
 tact  and  wisdom,  Jacob  at  once  comprehends  the  position  of  his  son,  and  improves 
 on  his  directions.  Joseph  had  stated  that  his  father  was  to  take  up  his  final  abode  in 
 Goshen,  but  probably  expected  that  Jacob  and  his  family  would  previously  pay  him 
 a  visit  at  his  usual  place  of  residence,  there  to  behold  all  his  glory  in  Egypt.  But 
 his  father,  with  a  just  appreciation  of  the  jealous  character  of  the  Egyptians,  avoids 
 every  possibility  of  giving  them  umbrage,  or  coming  into  collision  with  their  unsocial 
 
302  GENESIS   XLVI.,    XLVII. 
 
 32.  And  the  men  are  shepherds,  for  they  were  cattle  breeders  ; 
 their  flocks,  their  herds,  and  all  that  is  theirs,  they  have 
 brought. 
 
 33.  Should  Paroh  call  you,  and  say,  What  is  your  occupation  ? 
 
 34.  Ye  shall  say.  Thy  servants  have  been  cattle  breeders,  from 
 our  youth  even  until  now,  both  we  and  also  our  fathers :  that  ye 
 may  dwell  in  the  land  of  Goshen ;  for  every  shepherd  is  an 
 abomination  unto  the  Mitsrites. 
 
 Ch.  XLVII.  1.  Then  Yoseph  came,  told  Paroh,  and  said, 
 My  father  and  my  brethren,  with  their  flocks,  their  herds,  and  all 
 that  is  theirs,  are  come  from  the  land  of  Canaan,  and  behold  they 
 are  in  the  land  of  Goshen.  ' 
 
 2.  He  took  with  him  from  among  his  bretlii-en  five  men,  and 
 presented  them  before  Paroh.  ^ 
 
 3.  Paroh  said  unto  his  brethren :  What  is  your  occupation  ? 
 They  said  unto  Paroh,  shepherds  are  thy  servants,  both  we  and 
 our  fathers. 
 
 sence,  his  language  is  very  different.  He  does  not  presume  to  say  they  are  come  to 
 ME,  as  that  might  appear  too  assuming  when  addressing  the  king ;  but  only  that  they 
 are  come  to  Goshen.  He  deems  it  needful  to  impress  Pharaoh  with  a  favorable  idea 
 of  their  wealth  and  consequences ;  therefore  he  lays  stress  on  their  JlocJcs,  their  herds, 
 and  all  that  is  theirs.  He  wishes  to  obtain  the  king's  permission  that  they  should 
 settle  in  Goshen ;  therefore  he  informs  him  that  they  are  already  there,  having,  in 
 the  first  instance,  directed  their  steps  to  that  part  of  Egypt  which  they  consider  best 
 adapted  for  their  residence."     {Abarbanel.) 
 
 2.  n^fpJOl  And  from  amongst.  "  The  D  does  not  represent  the  preposition  |?0 
 from,  as  the  next  radical  has  not  the  dagcsh  to  compensate  for  the  |  but  this  prefix 
 is  paragogic."  {Dubno.)  Rashi  interprets  HVpO  by  the  utmost  or  the  least,  and 
 says  that  Joseph  presented  those  of  his  brethren  who  appeared  the  most  feeble  of 
 body,  and  least  likely  to  serve  the  king  in  his  wars.  In  this  he  follows  Bereshith 
 Rabbah  or  the  tradition  of  Palestine,  which  points  out  those  five  as  presented  to 
 Pharaoh,  whose  names  Moses  did  not  mention  in  his  benediction.  (Deut.  xxxiii.) 
 But  Jonathan  enumerates  them  in  his  paraphrase  of  our  text  after  the  Talmud,  or 
 Babylonish  tradition ;  namely,  Zebulun,  Don,  Naphtali,  Gad,  and  Asher.  np?  he 
 took,  the  Samaritan  adds  IDy.  "  When  Joseph  found  that  the  report  he  had  made 
 to  the  king,  of  his  father  and  brethren  being  in  Goshen,  did  not  induce  Pharaoh  spon- 
 taneously, and  of  his  own  accord,  to  say  '  Let  them  remain,  or  settle  there,'  he  deems 
 it  necessary  to  present  some  of  the  leaders  among  his  brethren  to  the  king,  that  they 
 might  solicit  his  permission  to  settle  in  that  pasture  land."     (Abarbanel.) 
 
 3.  VnX  7S  To  his  brethren.  The  Samaritan  has  P|DV  ^HS  hn  to  Joseph's 
 brethren.     So  likewise  the  Septuagint.  Hyi  the  Samaritan  has  ''y"). 
 
yv    -:  T   :        iT|T  :  st  :      a  t         v.j  .  ^      . 
 
 m^-n^  nnr-ny.!  ^y:):i5;?t5  T^?^=  ^'^'  ^^\^^  '^^^  ^^^^^•-  ^'^ 
 
 -Sdi  b'li'^ii  Dj^^^il  ^n«i  "i^i  n?«*l  n^^^  l^'-l  ^C?v  K?n  1 
 vn«  n)?|7^'i  2    :  \m  p.5^?  D^ni  pp.?  fl-^^  ^^§  ^^^  ^^^^ 
 
 32.  Vn  literally,  <Aey  were,  i.  e.,  of  old,  and  still  continue  to  follow  the  same 
 occupation.     H^pD  ^K'JK  cattle    breeders.     So    also    the    Septuagint,    which    has 
 
 ■^TTjVOTpoOoi. 
 
 33.  D3''K'y?0  HD  W^Aa<  is  yowr  occupation  ?  "  Such  is  the  question  the  king 
 generally  addresses  to  strangers  that  are  presented  to  him  for  the  first  time."  (Abar- 
 banel.) 
 
 34.  nmOX^    Ye  shall  say.     In  directing  his  brethren  how  to  answer  Pharaoh,  it 
 is  evidently  his  intention  to  keep  his  father's    family  separate    and  distinct  from 
 the  Egyptians,  and  in  that  avocation  to  which  alone  they  had  been  accustomed. 
 irnnK  DJ  13n3«  Di  both  we  and  our  fathers,  literally,  also  ive,  also  our  fathers. 
 "  nrD3    This  particle   repeated,  answers  to  the  Latin  cum  tiim,  tarn  quani;  and 
 may  be  rendered  in  English  by  the  words  both-and  or  as  well— as.''     {Parkhurst.) 
 «  Joseph  directs  his  brethren  to  dwell  on  the  fact  that  they  adhere  to  the  occupation 
 their  fathers  followed  before   them,   because  this   will   recommend  them  to   the 
 good  opinion  of  the  Egyptians,  who,  as  is  well  known,  were  divided  into  castes, 
 and  with  whom  it  was  compulsory  that  the  son  should  follow  the  same  trade  or  call- 
 ing as  his  father."    {PMlippsohn.-)     \m  pN3  UtJ'n  nnyi  that  you  may  dwell  in 
 the  land  of  Goshen.     As  the  one  best  adapted  for  their  pursuits,  and  in  which  they 
 might  dwell  undisturbed,  and  increase  unmolested  and  unnoticed.     Their  complete 
 isolation  would  also  protect  them  from  the  contagion  of  Egyptian  corruption,  and 
 enable  them  to  preserve  their  own  primitive  customs,  and  the  pure  faith  of  their 
 fathers.     jS^i  nyi  Vd  D^^D  nnyin  *3  for  every  shepherd  is  an  abomination  to 
 the  Mitsrites.     Many  attempts  have  been  made  by  commentators  to  account  for  this 
 strong  and  singular  dislike  to  shepherds.     See  note  (d)  at  the  end  of  the  section. 
 
 Ch.  XLVII.  1.  lOS'*'!  He  said,  the  Samaritan  adds  v'pK  unto  him.  "131  '•3K 
 my  father  and  my  brethren,  with  their  flocks  and  herds,  and  all  that  is  theirs,  §c. 
 "  When  Joseph  announces  to  his  brethren  his  intention  of  making  their  arrival  known 
 to  Pharaoh,  he  says  to  them  briefly,  I  must  tell  the  king  my  father  and  my  brethren 
 from  the  land  of  Canaan  are  come  to  me  ;  but  when  he  appears  in  the  royal  pre- 
 
303  GENESIS   XLVII. 
 
 4.  They  also  said  to  Par  oh:  To  sojourn  in  the  land  are  we  come ; 
 for  there  is  no  pasture  for  thy  servants'  flocks,  as  the  famine  is 
 grievous  in  the  land  of  Canaan :  now,  therefore,  we  pray  thee,  let 
 thy  servants  dwell  in  the  land  of  Goshen. 
 
 5.  Then  Paroh  spoke  to  Yoseph,  saying,  Thy  father  and  thy 
 brethren  are  come  to  thee  : 
 
 6.  The  land  of  Mitsrayim  is  before  thee  ;  in  the  best  of  the  land 
 settle  thy  father  and  thy  brethren :  let  them  dwell  in  the  land  of 
 Goshen :  and  if  thou  knowest  any  men  of  abihty  among  them,  ap- 
 point thou  them  overseers  over  my  o^vn  cattle, 
 
 7.  Yoseph  brought  his  father  Yaacob,  and  presented  him  before 
 Paroh,  and  Yaacob  saluted  Paroh. 
 
 8.  Paroh  said  unto  Yaacob :  How  many  are  the  years  of  thy 
 life? 
 
 is  the  best  place  for  tliem,  there  let  them  dwell."  (Abarianel.)  HyT"  DS1  and  if 
 thou  knowest.  The  Septuaginthave  inserted  this  phrase  in  the  preceeding  verse  K'"'1 
 and  there  are,  the  Samaritan  has  K'TI  if  there  are.  PTl  ""E^JX  men  of  ahility. 
 "  Men  expert  in  their  occupation  of  shepherds."  (Bashi.)  nJpD  ^E^  overseers 
 over  cattle,  Chief  overseers  appointed  over  the  shepherds.  These,  like  all  other  chief 
 ofiicers  of  the  king,  bear  the  title  of  11^  chief.  Compare  supra  xl,  2,  3,  O'lpC^'OH  "lE^ 
 DTintOn  liy  D''D1Sn  y^  {Dubno.)  'h  "lE^t<  My  own,  "  over  the  flocks  of  sheep 
 •which  belong  to  me."  (Bashi.)  "  Pharaoh  has  flocks  ;  so  likewise  have  the  Egyp- 
 tians generally  {infra  verse  17).  This,  however,  is  not  in  consequence  of  the 
 Egyptians  being  a  pastoral  people,  but  only  because,  like  all  agriculturists,  they 
 cannot  dispense  with  their  cattle."  (Fon  Bohlen.)  Pharaoh's  flocks  probably  fed 
 in  Goshen,  and  he  was  willing  to  avail  himself  of  the  talents  and  experience  of  men 
 in  whose  family  the  occupation  had  been  hereditary  during  some  generations. 
 
 7.  nyiQ  ^JD?  imOyi  A)id  presented  him  before  Paroh,  literally,  and  stood  (or 
 placed)  him  before  Paroh.  According  to  Abarbanel,  it  was  not  till  Joseph  had  con- 
 vinced himself  that  Pharaoh  really  felt  a  warm  and  friendly  interest  in  the  welfare 
 of  his  brethren,  that  he  presented  his  father  before  the  king.  nyiD  nS  2\>'^'^  "l"13''l 
 and  Yaacob  saluted  Paroh.  The  customary  greeting  of  those  who  sometimes  appear 
 before  a  king,  which,  in  the  language  of  this  country  (France),  is  called  saltier,  "  to 
 saXate."  (Bashi.)  OwAre^os  renders  it  literally  1''"131  he  blessed.  So  likewise  the  Sept. 
 "  This  salutation  or  blessing,  the  salaam,  still  customary  in  the  east,  had  its  stated 
 form  ;  and  when  addressed  to  a  king,  consisted  in  a  wish  for  his  long  life  (compare 
 1st  Kings,  i.  31,  Dbiy*?  "|'?0n  T\'<  Daniel  ii.  4,  vi.  7,  ""^H  \^Db]}h  Xd'pO  may  the  king 
 live  for  ever),  while,  to  a  private  individual  (compare  Ruth  ii.  4),  it  was  DDDJ?  "H 
 the  Lord  be  with  you;  with  the  reply  "Ti  "1313''  the  Lord  bless  thee."  (Tuch.)  It 
 was  offered  on  entering  the  presence,  and  repeated  on  withdrawing. 
 
 8.  *l>»n  ^JK'  '''12''  nCD  How  many  are  the  years  of  thy  life?  ^^C'  n3'>  literally, 
 the  days  of  the  years.     "From  Pharaoh's  question,  we  infer  that  Jacob  must  have 
 
 VOL.    I.  4    A 
 
4    "13-1  n»Xn  JnrfiAeysatrf^oParoA.   "  In  their  reply  to  the  king's  question,  tlie 
 brothers  strictly  adhere  to  Joseph's  instruction:  they  repeat  what  he  had  directed 
 them  to  say,  and  then  pause  for  a  reply,  expecting,  as  Joseph  had  done,  that  when 
 the  king  became  aware  of  their  occupation,  he  would,  of  his  own  accord,  assign  to 
 them  that  place  of  abode  which  was  best  adapted  to  their  pursuits ;  i.  e.  the  land  ot 
 Goshen      But  when  thev  find  that  Pharaoh  does  not  at  once  enter  into  their  views, 
 they  are  obliged  again  t'o  address  him,  and,  in  direct  terms,  to  solicit  his  permission 
 to  sojourn  in  Goshen."     iAbarbanel.)     ^'D1  pSl  llj"?  ^o  sojourn  intkelandn.e 
 are  come.     They  preface  their  request  with  this  declaration,  in  order  that  Pharaoh 
 n.ay  not  suspect  they  intend  to  acquire  a  permanent  settlement  in  the  land  of  Egypt 
 but  that  he  may  be  convinced  they  only  seek  a  temporary  asylum.    "1D1  HyiD  ]N    3 
 for  mere  is  no  pasture  for  tke  flocks  which  lelong  to  thy  servants.     Nachmamdes  is 
 of  opinion,  that  although  the  famine  was  at  its  height  in  Egypt,  yet,  the  stores  of  corn 
 which  had  there  been  formed,  made  the  supply  of  human  food  more  certain  and  regu- 
 lar than  in  Canaan  ;  where,  from  the  want  of  such  stores,  men  were  obliged  to  pre- 
 pare the  scanty  crops  of  grass,  herbs,  or  whatever  else  the  fields  produced,  for  their 
 own  food,  so  that  nothing  was  left  for  their  animals.     Therefore  the  famme  was  ^ID 
 grievous  in  Canaan,  even  in  a  higher  degree  than  in  Egypt,  where  men  were  not  re- 
 duced  to  that  extremity.  ,    ,   ,.      ,    i,- 
 
 5  flDV  ■?«  To  Joseph.  "  Pharaoh  does  not  answer  the  brethren,  but  directs  his 
 reply  to  Joseph,  to  convince  them  and  him  that  he  is  fully  aware  of  their  motive  m 
 coming-to  be  protected  and  supported  by  Joseph-but  that,  nevertheless,  he  is 
 willing  to  meet  their  views."  (Abarhanel.)  t'?^  ^^^  are  come  to  thee.  The 
 fame  of  thy  greatness  has  attracted  them ;  they  place  their  hopes  on  thee,  and  thou 
 art  able  to  supply  their  wants."  {Nachmanides.)  Mendelssohn  renders  "Esist 
 dein  Vater  und  deine  Bruder  die  zu  dir  gekommen,"  it  is  thy  father  and  thy  brothers 
 that  are  come  to  thee  :  as  if  Pharaoh  meant  to  impress  on  Joseph's  mind  the  strong 
 claims  which  nature  had  given  them  on  him,  and  that,  therefore,  it  was  incumbent 
 on  him,  cheerfully,  and  in  their  fullest  extent,  to  carry  out  the  directions  which 
 from  a  regard  to  these  claims,  and  his  affection  for  Joseph,  the  king  is  about  to  give 
 him  respecting  his  visitors.  ^ 
 
 6  "131  N^n  r:th  nn^'O  p«  The  land  ofMitsrayim  is  before  thee.  1  do  not  con- 
 fine myself  to  their  request :  but  give  thee  full  power  to  fix  upon  any  place  tln-ough- 
 out  my  kingdom,  as  their  place  of  abode.     But  if  thou  art  of  opinion  that  Goshen 
 
304 
 
 GENESIS    XLVII. 
 
 9.  Yaacob  said  to  Paroh,  the  years  of  my  pilgrimage  are  a  hun- 
 dred and  thirty  years.  Few  and  evil  have  the  years  of  my  life 
 been,  and  they  have  not  reached  the  years  of  the  life  of  my  fathers 
 in  the  days  of  their  pilgrimage. 
 
 10.  Yaacob  then  saluted  Paroh,  and  withdrew  from  his  pre- 
 sence. 
 
 11.  Yoseph  settled  his  father,  and  his  brethren,  and  gave  them  a 
 possession  in  the  land  of  Mitsrayim,in  the  he&t  part  of  the  land,  in 
 the  land  of  Raamses,  as  Paroh  had  commanded. 
 
 12.  Yoseph  suppHed  his  father,  his  brethren,  and  all  his  father's 
 household,  with  bread,  according  to  their  families. 
 
 13.  Now  there  was  no  bread  in  all  the  land,  for  the  famine  was 
 very  grievous,  and  the  land  of  Mitsrayim,  and  all  the  land  of 
 Canaan  was  exhausted  by  the  famine. 
 
 14.  Yoseph  collected  all  the  money  that  was  found  in  the  land 
 of  Mitsrayim,  and  in  the  land  of  Canaan,  for  the  corn  which  they 
 bought :  and  Yoseph  brought  the  money  unto  Paroh's  house. 
 
 in  which  Goshen  laid.  It  must  not  be  confounded  with  the  town  bearing  the  same 
 name,  which  the  Israelites  either  built  or  fortified  (Exod.  i.  11.);  for,  as  Ahen  Ezra 
 points  out,  the  city  is  DDDJ^T  Raamses,  whereas  the  land  is  Dppy"]  Raameses.  For 
 geographical  and  etymological  particulars  see  note  (f)  at  the  end  of  the  section. 
 
 12.  "131  7373M  Yoseph  supplied,  ^c.  "^2^3  conjugation  Piel  of  the  root  ^13, 
 the  first  and  third  radical  being  doubled,  to  supply,  to  sustain."  {Ben  Sew.)  "  ''zh 
 PltOn  according  to  the  manber  of  their  little  ones,  literally,  according  to  the  little 
 ones,  i.  e,,  according  to  the  wants  of  each  separate  household,  regulated  by  the  num- 
 ber of  individuals  that  composed  it."     (Fran/c.) 
 
 13.  ")'2)  px  Dn?1  Now  there  was  no  bread  in  all  the  land,  SjC.  "  After  having 
 completed  the  episode  of  Joseph  recognising  his  brethren,  and  the  consequent  remo- 
 val of  Jacob  and  his  family  to  Egypt,  the  sacred  historian  now  resumes  the  thread 
 of  his  narrative  from  where  he  had  interrupted  it  (supra  xli.  57)  nVni  conjugation 
 Kal  of  the  root  riH?  (of  kindred  with  nS7)  to  be  weary,  worn  out,  exhausted." 
 (Ben  Sew,  Gesenius.)     The  Samaritan  has  K^ni,  the  Septuagint  i^dXnre. 
 
 14.  •"131  flDV  LDpP^I  Yoseph  collected  all  the  money  that  was  found  in  the  land  of 
 Mitsrayim.  This  was  the  natural  consequence  of  the  monopoly  in  com  which,  when 
 all  private  stores  were  exhausted  by  the  continuance  of  the  famine,  remained  in  the 
 hands  of  the  king  and  of  his  representative  Joseph.  The  sacred  historian  here 
 briefly,  but  distinctly,  acquaints  us  with  the  mode  of  proceeding  which  Joseph 
 adopted  towards  the  Egyptians,  and  which  naturally  resulted  from  the  circumstances 
 and  position  in  which  he  was  placed.  During  the  seven  years  of  abundance,  a  tax 
 of  one-fifth  on  all  the  agricultural  produce  of  Egypt,  payable  in  kind,  had  been  levied 
 by  the  king,  by  virtue  of  his  prerogative,  and  for  his  sole  benefit  and  advantage. 
 
)^'m  ^h)  ^*n  '}^  '^jb^  Vn  D^pi  Dy^  nisr  nx^i  d^k^^^  ^h^:i^3 
 
 •      •  J    :     -  -      i"  :  ••  :         t  ^    t  :        ^- :  ^t  t  >.-    -.  y         :  -       : 
 
 '^^^^f3  Dp^yn  px?  pxn  nb^^5  O'lVP  p-^?  ^I'^^  ^D^  ife'l 
 
 J-  T  V  :  T    V  V  :  J-   T  V  )  ••  ■:•■:-:  r  'i     :  -  yr  • 
 
 'VTTIT  J"    T  !•  I         V    T       T  T       :  ]         "  V^V      :  )|T      "  ^-      ;  VV/  f,-      T 
 
 ^ih'}  ^'^    ♦  ^y.1C  l^?'^  IJ^i^  n.?^l  bnyp  pi^  ?^^ril  nx? 
 
 looked  extremely  aged,  -which  induced  the  monarch  to  inquire  how  old  he  was." 
 {Philippson.)  According  to  Aharhanel,  this  was  not  a  question  which  Pharaoh  put 
 to  Jacob,  but  an  exclamation  of  surprise  to  which  the  monarch  gave  utterance  at  the 
 sight  of  the  aged  and  venerable  patriarch.  But,  according  to  jR.'  S.  Ben  Melech,  the 
 3  prefixed  to  HO  indicates  that  it  is  an  interrogation,  and,  as  such  all  translators 
 have  rendered  this  phrase. 
 
 9.  ^"1130  My  pilgrimage.  "  All  the  days  of  my  life  I  have  been  a  wanderer." 
 (Rashi.)  "  Jacob  compares  life  to  a  pilgrimage,  according  to  the  well-known  eastern 
 saying,  '  The  world  is  a  caravanseray,  and  mankind  a  caravan,  which  never  remains 
 at  the  baiting-place.'  (Compare  Psalms  xxxix.  13,  ^D3  HE^'in  IDJ/  '•3Ji<  "13  '•3 
 T112X  cxix.  54,  ''"1130  JT'IS.)  Thus  we  find  that  the  idea  of  a  future  state  is  not 
 only  known  to  Jacob,  but  fully  developed ;  inasmuch  as  he  considers  his  present 
 existence  as  a  state  of  transition  only,  while  life,  or  duration,  only  begins  hereafter." 
 {PhilippsonJ)  "131  D''y"11  \^V^  few  and  evil  have  been  the  years  of  my  life,  ^c. 
 The  various  reasons  assigned  by  commentators  why  Jacob  thus  answered  Pharaoh's 
 common-place  question,  we  give  in  note  (e)  at  the  end  of  the  section. 
 
 10.  "|"13''1  He  saluted.  Compare  supra  verse  7.  "  The  blessing  which  Jacob 
 gave  Pharaoh  was,  according  to  tradition,  that  the  river  Nile  might  rise  to  a  sufficient 
 height,  and  again  inundate  the  land."  {Rashi.)  "131  t^'ifl  a)id  withdrew  from 
 Paroh's  presence,  literally,  he  went  out  from  before  Paroh. 
 
 11.  fjDI''  Qti'VI  Yoseph  settled  his  father,  <Sfc.  "Although  the  sons  of  Jacob  had 
 only  requested  permission  to  sojourn  in  the  land  of  Goshen  as  Nomades,  wandering 
 about  from  place  to  place,  yet  Joseph,  in  obedience  to  Pharaoh's  orders,  settled  them 
 in  the  land,  and  purchased  for  them  HtinX  a  possession  in  the  land,  consisting  of 
 houses,  fields,  vineyards,  &c."  {Nachmatiides.)  "The  arrival  and  settlement  of 
 the  Israelites  in  Egypt  is  generally  placed  a.m.  2238,  about  1800  years  before  the 
 commencement  of  the  common  era,  and  under  the  19tli  dynasty,  when  Egypt  had 
 already  reached  a  high  degree  of  splendour,  and  the  sovereign,  more  enlightened 
 than  his  subjects,  had  no  aversion  to  strangers,  but  sought  to  make  them  useful." 
 {Cahen.)    DDDVT  Raamses,  is  either  the  land  of  Goshen,  or  the  nomos  (district) 
 
305  GENESIS    XLVIT. 
 
 15.  And  when  the  money  failed  in  the  land  of  Mitsrayim  and 
 the  land  of  Canaan,  all  the  Mitsrites  came  to  Yoseph,  and  said  : 
 Give  us  bread :  why  should  we  die  in  thy  presence,  though  the 
 money  is  spent  ? 
 
 16.  Yosephsaid:  Come,  give  your  cattle,  and  I  will  give  you 
 bread  in  exchange  for  your  cattle,  if  the  money  is  spent. 
 
 17.  They  brought  their  cattle  unto  Yoseph,  and  Yoseph  gave 
 them  bread  in  exchange  for  the  horses,  and  for  the  flocks,  and  for 
 the  herds,  and  for  the  asses  :  thus  he  sustained  them  with  bread  in 
 exchange  for  all  their  cattle  during  that  year. 
 
 otherwise.  "131  flDV  N!1^1  and  Yoseph  brought  the  money  into  Paroh's  house. 
 "  This  circumstance  is  mentioned  to  show  us  how  honest  and  trustworthy  Joseph 
 was,  since  he  did  not  convert  anj'  portion  of  it  to  his  own  use,  or  formed  to  himself 
 any  secret  or  hidden  treasure  in  Egypt  or  Canaan,  but  paid  all  that  he  received  into 
 the  treasury  of  the  king,  his  master."     {Nachmanides.) 
 
 15.  DJT'I  "Conjugation  Kal  of  the  root  DOfl  to  fail,  to  be  finished."  (Ben  Sew.) 
 1^33  pStll  D''")^*?2  I'ISO  in  the  laitd  of  Egypt  and  in  the  land  of  Canaan,  literally, 
 from  the  land,  §c.,  and  from,  8;c.  The  sacred  historian  tells  us  by  what  means  the 
 Egyptians  obtained  supplies  of  corn  during  the  famine ;  but  does  not  inform  us  how 
 the  Canaanites  supplied  themselves.  According  to  Nachmanides,  the  fact  that  the 
 ready  money  in  Canaan  was  consumed,  so  that  no  more  buyers  could  come  from 
 thence,  was  mentioned  by  the  Egyptians  to  Joseph,  as  an  additional  inducement  for 
 him  to  part  with  his  corn  to  them  on  easy  terms,  since  the  number  of  buyers  had  so 
 greatly  decreased,  and  the  corn  heaped  up  in  his  stores  would  be  of  little  value  after 
 the  cessation  of  the  dearth.  D^^iO  ^3  all  the  Mitsrites.  As  the  whole  population 
 of  Egypt  was  divided  into  casts,  each  of  which  sent  its  representative  to  address 
 Joseph,  the  text  is  justified  in  saying  all  the  Mitsrites  came  to  Yoseph.  DSX  con- 
 jugation Ka.l  "  to  cease,  fail,  have  an  end,  be  expended,  ov  spent."  {Geseiiius.) 
 P)D3  the  money.     The  Septuagint  have  our  money,  as  if  the  text  had  13QD3. 
 
 IG.  D3''JpD3  For  your  cattle.  "That  is  to  say,  '  in  exchange  for  your  cattle.'" 
 (Duhno.)     Uy?  you.     The  Samaritan  and  Septuagint  have  bread,  as  if  the  text  had 
 
 17.  D*D1D3  For  horses.  These  animals  were  even  at  that  early  period  abundant 
 in  Egypt,  where  they  appear  to  have  been  indigenous,  while  among  the  Israelites  in 
 Canaan,  they  Avere  not  introduced  till  many  centuries  later  in  the  reign  of  King 
 Solomon.  (1.  Kings,  x.  28.)  Dpn^M  thus  he  sustained  them.  According  to  Onkelos, 
 }1J^Jf1  he  fed  them.  So  likewise  the  Septuagint.  Rashi  exphiins  it  by  DJil^M  ^e 
 guided,  or  directed  them.  According  to  Sphorno,  Joseph  directed  their  supplies, 
 so  that  every  one  had  sufficient  food  to  sustain  life,  and  no  more.  "131  DIT'Jpto  733 
 for  all  their  cattle  during  that  year,  as  the  Egyptians  had  not  the  means  of  feeding 
 their  cattle,—  and  must,  therefore,  have  been  most  anxious  that  their  horses,  flocks, 
 herds,  &c.,  should  be  placed  in  hands  that  could  preserve  them  from  perishing  for 
 hunger — we  need  not  feel  surprised  that  the  value  of  the  whole  live  stock  in  Egypt 
 
ibisS  PiDV-':'^  n'^'$^-h::  iN*n*i  ■js;:^)  p^*^^  ^•"'P  T^^^  ^P^^ 
 piDV  nDwS*-^i  16    J  p]D3  DSi^  ^3  •?i^:ii  n^»:  n^':'^  nrh  ^ij^-nnn 
 
 I   ••  V  <-  )   V    IT  >.••     T  J-  I  AV  :  V  V    T  T  yr      :  V     V  JT  T      IT 
 
 j-T-  I  .•  IT  V  T  •  ftv    -I:    ■     :  v.- T  7T    :     v  :  •,    -I;    ■  j    t 
 
 ri;)jp^5!i  n^piD5  Qn'p  t)DV  bnS.  \r\')  ^^V"hi<  ST}':^J2--ni: 
 
 VTT     -  ■.■■]:    ■  T    :  V  V    -  v-:r:-  A"      ":  i"  |^tt    -  y):   •    :  I       i    - 
 
 The  proceeds  of  this  tax  had  been  placed  in  stores,  over  which  Joseph  was  appointed 
 as  the  king's  steward  and  inspector.  When  the  years  of  famine  commenced,  Joseph, 
 by  order  of  the  king,  opened  these  stores,  and  began  to  sell  corn,  not  only  to  the 
 Egyptians,  but  also  to  foreigners  who  wished  to  buy.  At  first,  these  purchases  were 
 paid  for  in  money ;  but  when,  after  some  time,  this  means  of  payment  was  expended, 
 Joseph  consented  to  receive  other  valuables  as  money ;  and  when  these  also  were 
 exhausted,  he  agreed  to  take  in  payment  cattle  of  every  description,  which  the  Egyp- 
 tians had  no  longer  the  means  of  feeding.  After  they  had  thus  parted  with  every 
 moveable  of  any  value,  and  the  famine  still  continued  unabated,  they,  as  a  last  re- 
 source, offered  to  sell  themselves  and  their  lands  to  the  king,  on  condition  of  receiv- 
 ing sustenance  for  themselves,  and  seed  corn  for  their  lands.  To  these  conditions, 
 which  were  first  proposed  by  the  Egyptians,  Joseph,  by  the  king's  direction,  con- 
 sented ;  and  in  order  effectually  to  eradicate  all  idea  of  hereditary  right  or  posses- 
 sion from  the  minds  of  the  Egyptians,  he,  according  to  a  policy  then,  and  during 
 many  subsequent  ages,  common  in  the  east,  transported  the  inhabitants  from  one 
 place  to  another,  and  caused  great  numbers  of  them  to  dwell  in  towns  where  they 
 were  more  directly  under  the  inspection  of  the  king's  officers.  Many  reproaches 
 have  been  vented  against  Joseph  for  thus  impoverishing  and  enslaving  a  free  people. 
 But  while  it  is  altogether  wrong  to  judge  this  most  ancient  and  oriental  coup  d'etat 
 by  the  rules  and  ideas  of  modern  occidental  policy,  two  things  appear  certain  from 
 the  narrative,  and  afford  a  complete  vindication  of  Joseph's  conduct.  1.  The  Egyp- 
 tians cannot  have  been  free,  but  the  royal  authority  must  have  been  absolute  and 
 unlimited,  since  the  king  could,  by  virtue  of  his  own  prerogative,  impose  so  heavy  a 
 tax  as  one-fifth  on  the  income  of  every  agriculturist  in  Egypt;  an  amount  which  the 
 rent  exacted  by  Joseph  did  not  exceed.  A  great  portion  of  the  land  appears  also  to 
 have  been  at  the  king's  disposal,  since  he  could  give  Joseph  his  choice  of  the  best 
 part  of  Egypt  in  which  to  settle  his  family  (supra  verse  6).  2.  We  must  not  forget 
 that  Joseph  held  but  a  delegated  authority :  and  that  if  he  could  not  send  waggons 
 from  Egypt  (sMpra  xlv.  19,  21,),  nor  assign  a  location  to  his  father  {supra  xlvi.  31, 
 et  seq.),  nor  even  go  and  bury  him  {infra  1.  46.)  without  the  king's  especial 
 permission,  it  is  not  likely  that  in  a  negociation  so  important,  he  was  left  to  his  own 
 discretion.  It  is  far  more  probable  that  the  whole  transaction  took  place  under  the 
 direct  superintendance  of  Pharaoh  :  though  Joseph,  as  his  counsellor  and  minister, 
 appears  as  the  sole  agent  in  the  affair,  for  which,  however,  no  blame  can  attach  to 
 him,  who  acted  according  to  the   orders  he  had  received,  and  who  could  not  do 
 
306  GENESIS   XLVII. 
 
 18.  AVhen  that  year  was  ended,  they  came  to  him  the  next  year, 
 and  said  to  him :  We  cannot  conceal  it  from  my  lord,  that,  as  all 
 the  money  is  spent,  and  all  the  flocks  and  herds  noiv  belong  vmto 
 my  lord,  nothing  remains  before  my  lord  except  our  bodies  and  our 
 lands. 
 
 19.  Why  should  we  perish  before  thy  eyes,  both  we  and  our 
 land  ?  Buy  us  and  our  land  for  bread,  and  we,  with  our  land,  will 
 be  bondmen  to  Paroh  :  only  give  us  seed  corn,  that  we  may  live, 
 and  not  die,  and  that  the  land  be  not  desolate. 
 
 all  the  money,  ^c.  But  -when  the  money  was  spent  at  the  beginning  of  the  sixth 
 year,  the  Egyptians  were  obliged  to  come  to  terms  with  Joseph,  who  consented  to 
 supply  them  with  corn  for  one  year,  in  exchange  for  their  cattle,  &c.  The  next  year 
 JT'Jti'n  ^3£^•2  the  second  year  after  the  Egyptians  had  been  obliged  to  come  to 
 terms  with  Joseph,  and  the  seventh  and  last  of  the  famine,  they  proposed  to  sell 
 themselves  and  their  lands  for  food  and  seed  corn  ;  as  they  knew  that  the  years  of 
 famine  were  ended,  and  that  their  fields  Avhich  had  so  long  lain  fallow  would  again 
 require  seed  and  tillage."  {Nachmanides.')  TPISi  VC?  we  cannot  conceal,  11133 
 conjugation  Piel  of  the  root  IPID  to  deny,  conceal."  {Ben  Sew.)  So  likewise 
 Onkelos,  ''D33  t<?  but  the  Septuagint  render  we  cannot  destroy  anything,  in  which 
 sense  the  root  inS  is  also  sometimes  used.  (Compare  Exod.  xxiii.  23.  ITlTn^ni 
 Zech.  xi.  9,  in^n  n"in33ni)  DN  '•D  Uterally  but,  if.  "  The  meaning  here  is 
 "It^N  ^D  that  as."  (Rashi.)  '•JIS  bn  ntOnnn  mptD)  literally,  the  herds  of  cattle 
 to  my  Lord.  "  The  meaning  is  '  the  herds  of  cattle  are  come  into  my  Lord's  pos- 
 session.' "     (Dubno.) 
 
 19.  "131  ni?D3  HD^  Why  should  we  perish  before  thy  eyes,  both  we  and  our  land. 
 niD3  literally,  should  we  die.  A  iield  which  is  not  cultivated,  and  lies  waste  and 
 unproductive,  is  called  dead.  "  The  expression  JIH  killed,  slain,  is  in  the  same 
 sense  applied  to  trees  or  vegetation  generally,  that  is  cut  down  and  by  being 
 rendered  improductive,  is  as  it  were  deprived  of  life.  Compare  Psalms  Ixxviii.  47. 
 D3D3  n"l33  Jin"*."  {Philippson.)  DHQl?  bondmen.  This  should  more  properly 
 be  understood  as  vassals,  or  bound  to  servitude,  much  in  the  same  manner  as  in 
 subsequent  ages  under  the  feudal  system,  those  who  held  lands  under  any  baron, 
 were  bound  to  render  him  certain  defined  services,  without  however  forfeiting  their 
 personal  liberty.  That  this  is  the  correct  view  of  the  transaction,  is  proved  by  the 
 succeeding  verse,  where  the  text  expressly  mentions  that  Joseph  bought  73  DN 
 d^lVD  nOlX  all  the  latid  of  Mitsrayim,  but  does  not  slate  that  he  also  bought  the 
 persons  of  tlie  Egyptians.  yiT  |ni  only  give  us  seed  corn.  These  words  also  prove, 
 that  though  the  Egyptians  parted  with  their  absolute  property,  in  their  land,  to  the 
 king,  (hey  still  expected  to  hold  their  fields  under  him,  since  otherwise  it  would 
 have  been  a  matler  of  indifference  to  them  whether  the  soil  was  cultivated  or  not, 
 and  which  therefore  they  would  have  left  their  master,  the  king,  to  take  care  of. 
 The  anxiety  the  Egyptians  evinced  for  seed  corn  to  sow  their  lands,  confirms  the 
 opinion  of  Nachmanides,  (hat  (his  (ransaction  took  place  in  (he  sevendi  year  of  the 
 
Jii^N*!  mm  nj^5  v%  !iNn*i  5ii^riri  nii^'n  Dhni  is  t  si^nn 
 N*S  'iii^-hi^  n^nan  n^p^:^  siDsn  dm-dn*  ^3  ^h«^  nn^rxS  'iS 
 n^^i  nteS  19  :  ^inD^x'j  i:in*ir-Di:{  ^ri'p:?  ^iinN*  ')^h  nxf  j 
 njnii  Dn^5  ^Jnp'l^^"n^?1  ^ins^-nij'p  linpiiS-D^  bn:^f-D5  ^.^'^^ 
 n^n^m  n^6i  n*'?"!  h^nii  ynf-tni  rips^  Dnny  bh^six^i  !li^3^^ 
 
 vT    T  -;  IT  :  T  a    :         v  :  r  :   ^    — ••     I  v    ;         ^     :  -    ;  i*  t  ^;  ••   t      ;  -    :  ;  ^ — : 
 
 should  have  been  expended  on  the  scanty  supplies  of  corn  for  one  year  only.  Since 
 it  is  probable  not  only  that  the  dearth  had  compelled  the  Egyptians  greatly  to  reduce 
 their  live  stock,  but  also  that  they  readily  surrendered  the  whole  of  it  for  one  year's 
 provision,  rather  than  to  see  the  poor  beasts  perish. 
 
 18.  n^J^n  iMiy^  tab  next  year,  literally,  the  second  year.  Much  difference  of 
 opinion  prevails  respecting  the  true  meaning  of  these  words.  According  to  iJns^e, 
 (after  the  Medrash  and  Talmud)  the  famine  ceased  when  Jacob  arrived  in  Egypt, 
 as  he  brought  the  divine  blessing  with  him;  and  consequently  the  D'lJti'n  T^Vi^ 
 here  spoken  of,  is  the  second  year  of  the  famine,  or  that  during  which  Jacob  arrived 
 in  Egypt,  and  which,  in  consequence  of  his  arrival,  became  the  last  year  of  the 
 famine.  To  this  it  has  been  objected,  that  if  the  famine  ceased  at  the  end  of  the 
 second  year,  Joseph's  interpretation  of  the  dream,  and  his  prediction  that  five 
 years  of  famine  were  yet  to  come  (supra  xlv.  6.),  were  both  contradicted  by  the 
 event,  and  Joseph's  reputation  endangered  in  the  eyes  of  the  Egyptians.  An 
 objection  which  the  Talmud  in  Siphri  Tosephta  de  Sotah  seeks  to  remove,  by  stating 
 that  after  Jacob's  death  the  famine  recommenced.  In  confirmation  of  which  asser- 
 tion, Joseph's  promise  to  his  brethren,  /  will  support  you,  and  your  little  ones, 
 (infra  1.  20.)  is  quoted  with  the  remark  that,  as  Joseph  used  precisely  the  same 
 expression  during  the  period  of  famine  which  preceded  Jacob's  arrival,  so  he  uses 
 it  now  during  the  period  of  famine  that  succeeds  Jacob's  death.  Aharhanel, 
 without  taking  any  notice  of  the  tradition  quoted  by  Rashi,  assumes  that  the  ready 
 money  of  Egypt,  and  of  Canaan,  was  exhausted  during  the  two  years  of  famine 
 that  preceded  the  arrival  of  Jacob.  That  the  bartering  of  cattle  for  corn  took  place 
 in  the  third  year  of  the  famine,  the  first  of  the  five  years,  concerning  which,  Joseph 
 had  predicted  that  there  should  be  no  ploughing  or  harvest.  And  that  it  was 
 IT'JJi'n  n35^3  the  second  year  of  these  five  years,  or  the  fourth  of  the  famine,  that 
 Joseph  acquired  the  whole  of  the  land  and  the  inhabitants  of  Egypt  for  Pharoah ; 
 and  as  the  Egyptians  thus  became  the  king's  property  or  bondmen,  it  was  natural, 
 and  required  no  particular  stipulation,  that  during  the  remaining  period  of  famine 
 he  supplied  them  with  food,  which  the  text  intimates  by  letting  the  Egyptians  say 
 to  Joseph  UnTin  Thou  hast  saved  our  lives.  "  According  to  the  evident  mean- 
 ing of  the  text,  the  collecting  of  all  the  money  in  Egypt  into  the  hands  of  Joseph 
 took  up  a  period  of  five  years ;  which  is  more  likely  than  that  all  the  money  and  all 
 the  cattle  should  have  been  expended  in  one  year  as  the  Medrash  assumes.  During 
 the  first  five  years  of  the  famine  the  Egyptians  lived  upon  their  own  stores ;  and, 
 when  these  were  exhausted,  upon  their  money ;  and  as  no  particular  event  occurred 
 during  these  five  years,  their  history  is  summed  up  in  the  words,  Joseph  collected 
 
307  GENESIS   XLVII. 
 
 20.  Thus  Yoseph  bought  all  the  land  of  INIitsraylm  for  Paroh : 
 for  the  Mitsrites  sold  every  man  his  field,  because  the  famine  over- 
 powered them,  and  the  land  became  Paroh's. 
 
 21.  As  to  the  people,  he  removed  them  into  cities;  from  one 
 extremity  of  Mitsrayim  unto  the  other  extremity. 
 
 22.  Only  the  land  of  the  priests  he  bought  not ;  for  the  priests 
 had  an  allowance  from  Paroh,  and  did  eat  their  allowance  which 
 Paroh  granted  them  ;  therefore,  they  sold  not  their  lands. 
 
 in  the  Pentateuch.  But  without  again  repeating  what  we  have  already  stated,  that 
 Joseph  was  not  a  free  agent,  and  did  not  exercise  a  discretionary  power  in  this 
 negociation,  it  appears  but  reasonable,  as  all  agricultural  labours  were  for  the 
 time  suspended,  that  Joseph  should  assemble  the  rural  population  in  the  towns 
 in  which  the  granaries  were  situated,  and  Avhere  he  could  more  easily  supply 
 them  than  while  they  were  spread  over  a  large  extent  of  country.  Moreover,  the 
 settlement  then  made  was  intended  to  be  perpetual.  Joseph  had  therefore,  not 
 only  to  consider  the  feelings  of  those  with  whom  he  then  treated,  and  who  under 
 the  pressure  of  famine  offered  a  surrender  of  their  lands,  but  duty  to  the  king  re- 
 quired that  he  should  also  remember,  that  the  coming  generation,  who  had  not 
 suffered  by  the  actual  calamity,  might — if  they  were  left  in  occupation  of  the  same 
 lands  their  ancestors  had  long  held,  not  feel  inclined  to  recognise  the  kings'  claims  : 
 whereas,  on  lands  to  which  their  fathers  had  been  removed  by  the  king,  and  which 
 they  held  during  his  pleasure,  they  could  not  question  his  rights.  It  was  therefore 
 a  necessary  act  of  policy,  to  which,  as  such,  the  Egyptians  did  not  object.  "\y\  HVpD 
 from  one  extremity  of  Mitsrayim  unto  the  other  extremity,  literally,  from  the  ex- 
 treme border  of  Mitsrayim  to  the  extreme.  This  has  generally  been  understood  to 
 mean,  that  he  transported  the  population  of  one  extremity  of  the  kingdom  to  the 
 opposite  extremity,  or  in  other  words,  to  the  greatest  possible  distance  from  their 
 original  habitations.  But  the  rUDN  C"  Athnach,  equal  to  a  colon),  under  D''")!?  cities, 
 indicates  a  full  stop  to  the  sentence,  so  that  the  subsequent  words, /ro»i  one  ex- 
 tremity, are  not  a  direct  continuation  thereof.  They  must,  therefore,  according  to 
 Rashi,  be  understood  to  mean,  that  Joseph  effected  the  removal  of  the  population 
 throughout  the  whole  land  of  Egypt,  no  portion  of  which  remained  exempt  from 
 this  operation.  We  have  endeavoured  by  adhering  strictly  to  the  punctuation  of 
 the  text,  to  preserve  its  true  meaning.  "  This  removal  of  the  rural  population  into 
 cities  will  explain  how  it  came,  that  ancient  Egypt  contained  so  great  a  number  of 
 towns.  According  to  Herodotus,  the  valley  of  the  Nile  contained  20,000  towns 
 and  cities,  so  that  the  country  people  did  not  live  scattered,  but  the  whole  popula- 
 tion was  concentrated."    {Von  Bohlen.) 
 
 22.  D''3n3n  nOTX  pT  Only  the  land  of  the  priests.  According  to  Herodotus, 
 the  priestly  cast  possessed  full  one  third  of  all  the  lands  in  Egypt,  and  paid  no 
 taxes  whatever.  D^JriDH  the  priests,  verbal,  (with  masc.  plural  termination)  ac- 
 cording to  some,  from  \T]^  to  minister,  according  to  others,  from  p3  to  stand 
 upright,  whence  to  wait  upon,  to  minister,  is  chiefly  applied  to  the  ministers  of  re- 
 
 VOL.    1.  4   li 
 
T23  n^trxi::  ^^ 
 
 npp-^5  ni^isj'?  bn^f:?  nD-ix-b-n^st  5)dv  ]p*i  20    ♦  nm  i<7 
 :  nj;n3|:5  y^^^ri  'm  nj;nn  nnSy^  p;n--^5  ^n%  tJ'^^?  Qp.V^ 
 
 fe^51  np3  HN*^  n'}f\:h  ph  h  nip  i^S  tzi\:)n3n  npis^  pp  22 
 
 famine,  the  last  of  the  five  years  of  which,  Joseph  had  declared  there  should  be  no 
 ploughing  or  harvest;  since  it  is  not  likely  that  at  any  earlier  period  the  Egyptians 
 should  apply  to  Joseph  himself  for  the  means  to  nullify  his  own  prediction,  and  thus 
 plainly  evince  their  unbelief.  Whereas  now,  by  their  earnest  wish,  in  the  midst  of  the 
 most  grievous  famine,  to  apply  a  portion  of  their  limitted  supply  to  secure  a  harvest 
 for  the  next  year,  they  evince  the  fulness  of  their  confidence  in  Joseph's  prediction, 
 that  the  famine  should  last  no  longer  than  seven  years.  DC^Tl  t<?1  he  not  desolate. 
 "  Conjugation  Kal,  of  the  root  U^'<  to  be  waste,  desolate.''    (Ben  Sew.) 
 
 20.  ^DV  IP""!  Thus  Joseph  bought.  "  Thus,  in  consequence  of  their  own  pro- 
 posal, and  without  taking  any  other  steps  in  the  matter,  than  giving  his  assent  to 
 their  proposal,  Joseph  acquired  the  lands  of  the  Egyptians."  {Frank.)  b^  JlX 
 Dn\'0  nma  all  the  land  of  Egypt.  "  The  Egyptians,  overcome  by  famine,  offer 
 to  sell  themselves  as  bondmen  to  Pharaoh,  and  also  their  fields,  since  bondmen  can 
 hold  no  property  of  their  own,  but  whatever  they  have  belongs  to  their  master. 
 But  though  Joseph  subsequently  declares,  {supra  v.  23.)  /  have  this  day  bought 
 you  and  your  lands,  yet  the  words  of  our  text  prove  that  he  refused  to  buy  their 
 persons,  and  only  bought  their  lands;  since  here,  where  the  positive  purchase  is  re- 
 lated, no  mention  whatever  is  made  of  their  persons.  The  words  above  quoted, 
 must  therefore  be  understood  to  mean,  '  I  have  bought  such  portion  of  your  labour 
 as  the  cultivation  of  the  lands  renders  necessary,'  and  to  compensate  them  for  that 
 labour,  he  leaves  them  four  fifths  of  the  produce,  and  is  satisfied  with  one  fifth  for 
 the  king ;  though  the  latter  as  owner  of  the  land  might  claim  the  larger  share.  A 
 partition  so  liberal  was  thankfully  accepted  by  the  Egyptians,  who  exclaim  l^nTin 
 '  thou  hast  preserved  us,'  and  agree  to  serve  the  king  in  the  manner  proposed  by 
 Joseph."    {Nachnianides.) 
 
 21.  Dny^  inX  'T'^yn  He  removed  them  into  cities.  The  Samaritan  has, 
 D'lniyb  inX  Tiiyn  he  reduced  them  to  servitude.  So  also  the  Septuagint  and 
 Vulgate,  who  are  followed  by  Boothroyd,  Wellbeloved,  and  some  other  moderns. 
 Onkelos  has,  ''1"lp'?  MlpD  from  town  to  town.  This  transporting  of  a  people  from 
 one  place  to  another,  was  frequently  practised  in  the  East;  and  the  intention  always, 
 as  in  the  present  instance,  was  to  render  the  people  more  dependent  on  the  sovereign, 
 by  eradicating  that  idea  of  independence  which  arises  from  heritage  and  family 
 property.  This  act  of  Joseph's,  since  the  Egyptians  of  their  own  accord  surrendered 
 their  lands,  has  been  greatly  censured  as  a  needless  and  most  vexatious  instance  of 
 tyranny  and  oppression,  from  which  the  liberal  translators  above  quoted  see  no 
 other  means  of  vindicating  Joseph,  than  by  adopting  the  Samaritan  reading,  although 
 that  is  utterly  at  variance  with  the  usual  idiom  and  manner  of  expression  employed 
 
308  GENESIS   XLVIl. 
 
 23.  Yoseph  said  to  the  people,  now  that  I  have  this  day  bought 
 you  and  your  lands  for  Paroh,  here  is  seed  corn  for  you,  that  you 
 may  sow  the  land. 
 
 24.  And  when  the  produce  is  in,  then  you  shall  give  one  fifth 
 part  to  Paroh  :  but  the  four  parts  shall  be  your  own  for  seed  q/" the 
 field,  and  for  food  for  yourselves,  and  for  those  that  are  in  your 
 houses,  and  for  food  for  your  little  ones. 
 
 of  the  soil  in  Egypt,  and  thus  the  former  proprietors  became  his  tenants; — servants 
 the  text  indeed  says,  for  the  word  tenant  does  not  occur  in  all  the  Bible ;  and  those 
 whom,  from  the  particulars  offered,  we  recognise  as  tenants,  are  called  servaiits 
 there.  That  this  is  the  case  in  the  present  instance — and  that  the  people  became 
 tenants,  paying  a  produce  rent,  and  not  serfs  or  slaves — is  so  self  evident  from 
 terms  of  the  compact,  that  no  agreement  or  explanation  seems  needful  to  make  it 
 clearer."  {Kitto.)  DITl  this  day,  "  from  the  present  period  the  convention  be- 
 tween the  king  and  you,  bears  date."  (Frank.)  XH  here,  "  as  if  the  text  had  H^n 
 behold."  (Rashi.)  This  word  only  occurs  again  in  Ezekiel  xvi.  43.  XH  ''3X  CD31) 
 *nn3  Ci'XIS  l^l'l)  "  III  the  Chaldee  and  Syriac,  it  has  the  same  signification  as 
 in  the  Hebrew."  (Gesenius.)  DHyiTI  that  you  may  sow.  These  words  satisfac- 
 torily prove  that  this  transaction  took  place  towards  the  close  of  the  five  years  of 
 which  Joseph  had  said  there  should  be  no  ploughing  or  harvest ;  or  of  the  seventh 
 year  of  the  famine. 
 
 24.  0X1302  nTll  And  when  the  prodtice  is  in.  "  When  the  time  comes  that 
 the  produce  is  housed  or  brought  in."  (Dubno.)  So  likewise  0«*e/os  Xn'?'?y  i^iyX^. 
 The  Samaritan  has,  nn>5"l2n!l  in  its  jiroduce.  So  likewise  the  Septuagint.  "  nXI^D 
 verbal  from  ts13  to  come,  and  is  used  for/»roc?Mce,  increase,  gain,  projit,  or  income 
 of  any  kind."  (Gesetiius.)  "121  DflDJI  You  shall  give  one-fifth  part  to  Paroh. 
 The  amount  of  the  rent  or  tax  was  twenty  per  cent  on  the  whole  produce,  payable 
 in  kind.  Notwithstanding  the  many  vicissitudes  which  Egypt  has  experienced 
 since  that  remote  period,  this  compact  between  the  ruler  and  his  subjects,  intro- 
 duced by  Joseph,  still  subsists  in  principle,  and  to  this  day  the  fellah  or  peasant  in 
 Egypt  cultivates  the  ground  for  his  sovereign,  but  reserves  a  portion  of  the  produce 
 for  his  own  wants.  Amid  the  grasping  exactions  of  later  ages,  however,  he  has 
 every  reason  to  regret  that  the  moderation  of  Joseph  does  not  actuate  his  present 
 rulers.  DIT^n  parts,  literary,  hatids.  mj^TI  y")T^  for  seed  of  the  field.  "  As  if 
 the  text  had,  ySp  <o  sow."    (Frank.)    DD72s'?1   for  food  for  yourselves.     "This 
 
 is  a  verbal,  73S  (from  7"^^)  food,  particularly  grain,  produce  of  the  field:'  (Ge- 
 senius.) "The  meaning  of  this  word  is  as  if  the  text  D3?DND^1."  (Dubno.) 
 DSTin^  ~lt^'K71  for  those  that  are  in  your  houses.  Onkelos  }1D''n2  t;*3X?1  the 
 2}ersons  of  your  house.  So  likewise  Eashi,  "  to  feed  the  bondmen  and  bondwomen 
 that  are  in  your  house."  Jonathan  has  |13^n3  D1J"lD7l  which  as  Dubno  explains, 
 means,  to  provide  for  your  household,  "  not  only  food  but  all  their  other  wants, 
 clothing,  agricultural  implements,  &c.  which  they  could  acquire  by  sale  or  barter, 
 of  part  of  their  grain." 
 
nn^n  ynr.'?  bpS  rt;n;  hn*ri  yjn^i  hj;iD'?  n^^^tjpi  Dnn^!i 
 
 ligious  worship,  whether  of  the  true  God  or  of  idols.  OnTcelos  has,  Nnti13  as  if 
 that  word  {Hebrew  "|03)  were  synonymous  with  |n3  although  "IJOD  is  in  the 
 Scriptures  exclusively  applied  to  idolatrous  priests,*  while  pD  not  only  applies  to 
 every  priest,  whatever  be  his  system  of  worship,  but  also  to  officers  of  state.  (Comp- 
 2nd  Sam.  viii.  18.  VH  D'l^nS  Til  ''Jni)  See  our  note,  supra  xli.  45.  The  prophet 
 strongly  points  out  that  there  is  a  distinction  between  the  JHS  and  the  "IDD  when 
 he  says,  (Zephaniah  i.  4.)  I  will  cut  off  the  remnant  of  Baal  from  the  place ;  U^  DN 
 D''3nDn  Dy  DnDSn  the  name  of  the  Kemakim  with  the  Cohanim.  According  to 
 Kimchi,  (in  Sharashim  sub  radix  "IDD)  the  Kemarim  were  so  called  from  the  black 
 robes  they  wore.  It  is  possible,  however,  that  Onkelos  designedly  uses  SHDIS  to 
 indicate  that  the  Egyptian  priests  here  spoken  of  were  idolaters,  and  by  way  of 
 distinguishing  them  from  the  JX  jn3  priest  of  On,  {supra  xli.  45.)  whom  he  styles 
 JINT  N2"l  Lord  of  On.  So  likewise  the  pJO  pD  Exod.  ii.  16.  pH  a  fixed  allow- 
 ance. Oyikelos  p7T\  portion,  anything  that  is  fixed  or  settled,  either  by  law  or 
 general  custom,  is  called  pPI.  According  to  Herodotus,  the  Egyptian  priests,  in 
 addition  to  their  lands  and  their  own  private  property,  had  every  one  a  fixed  daily 
 allowance  of  meat  and  drink  which  they  professed  to  hold,  not  from  the  king,  but 
 from  the  divinity  at  whose  altars  they  ministered,  and  of  which,  therefore,  they  could 
 under  no  circumstances  be  deprived. 
 
 23.  ''r\'^'^\>  I  have  bought.  Although  such  is  the  literal  rendering  of  the  verb,  Hip 
 to  buy,  yet  it  is  often  understood  in  a  much  milder  sense  than  an  absolute  purchase, 
 which  reduces  to  slavery.  Thus  a  wife  is  said  to  be  JTi^pi  {Mishna  tr.  Kedushin, 
 i.  1.)  although  she  is  not  bought  and  her  person  is  not  reduced  to  slavery,  but  the 
 word  there  is  properly  rendered,  acquired,  and  must,  in  our  text  likewise,  be  under- 
 stood in  the  same  sense.  Joseph  says,  "  having  this  day  acquired  certain  rights  on 
 your  persons  and  on  your  lands,  I  now  will  inform  you  to  what  extent  these  rights 
 will  hereafter  be  enforced."  "  Part  of  our  mistake,  in  these  matters,  proceeds  from 
 our  giving  a  rigid  European  form  to  loose  and  metaphorical  Oriental  expressions.  So 
 of  the  words  to  buy  and  to  sell ;  which,  to  our  ears,  do  not  sound  pleasantly  in  such 
 transactions,  but  which  are  applied.  Orientally,  in  an  indefinite  lax  sense  to  many 
 circumstances  in  which  we  should  not  use  them.  Joseph's  character  has  paid  too 
 dearly  for  using  the  words,  behold  I  have  bought  you  this  day,  as  the  sense  in  which 
 he  used  them,  and  in  which  he  understood  them  to  be  used  by  the  applicants,  is 
 quite  conformably  to  the  view  we  here  take,  evinced  by  the  agreement  which  he 
 actually  made.  This  was  that  they  were  to  remain  in  occupation  of  the  lands  of 
 which  Pharaoh  had  become  the  sovereign  proprietor,  and  that  they  were  to  pay  him 
 as  yearly  rent,  one-fifth  part  of  the  produce,  in  lieu  of  all  other  charges  and  imports 
 to  which  it  may  have  been  subject.     Thus  Pharaoh  became  the  sovereign  proprietor 
 
 *  Compare  2nd  Kings  xxiii.  5.  Dnb^H  HS  iT-nC^ni.     Hosea  x.  5.  V^J?  in031 
 
309  GENESIS    XLVII. 
 
 25.  They  said,  thou  hast  saved  our  lives !  let  us  find  favour  in 
 the  eyes  of  my  lord,  and  we  will  be  bondnien  to  Paroh. 
 
 26.  So  Yoseph  made  it  a  law,  until  this  day,  over  the  land  of 
 Mitsrayim,  to  Paroh  helongeth  the  fifth  j9«r^:  except  the  land  of 
 the  priests  only,  which  became  not  Paroh's. 
 
 27.  Yisrael  settled  in  the  land  of  Mitsrayim,  in  the  land  of 
 Goshen  :  they  held  possessions  there,  were  fruitful,  and  increased 
 exceedingly. 
 
 Aphtarah.     Ezekiel  xxxvii.  15. — xxxviii. 
 
 a  purpose  ;  the  eye,  such  a  purpose ;  and  every  other  member  of  the  body,  its  own 
 appropriate  purpose.  This  renders  it  necessary,  that  he  who  formed  them  should 
 be  an  intelligent  agent,  operating  according  to  a  previous  design ;  and  hence  it  is 
 deduced,  that  when  an  important  result,  necessary  for  the  preservation  of  a  numer- 
 ous people  is  to  be  attained,  this  result  ought  not  to  be  ascribed  to  chance  or  acci- 
 dent, but  to  the  previous  design  or  providence  of  an  intelligent  agent.  For  that 
 which  we  call  accident,  as  the  finding  of  the  treasure,  by  him,  who  went  to  visit  his 
 friend,  may  influence  the  concerns  of  individuals — minute  parts  of  the  great  whole ; 
 but  cannot  direct  the  fate  of  nations,  which  of  necessity  must  be  the  work  of  pro- 
 vidence. And  though  man,  in  his  ignorance,  may  ascribe  the  most  important  events 
 to  chance,  nevertheless  their  true  cause,  the  necessary  contingency  on  which  they 
 depend,  must  be,  the  will  of  providence.  It  is  true  that  an  event  may  occur  by  acci- 
 dent, with  regard  to  the  individual  to  whom  it  happens,  and  that  nevertheless,  in 
 itself  it  is  the  certain  and  regular  effect  of  a  course  that  renders  it  unavoidable.  For 
 instance,  if  a  man  send  forth  his  infant  son  into  the  street,  and  gives  orders  that  a 
 gold  coin  be  dropped  in  his  way ;  the  child  goes  on,  finds  the  coin,  and  picks  it  up. 
 This  finding,  as  far  as  the  lad  is  concerned,  and  as  his  knowledge  extends,  was 
 purely  accidental ;  while  at  the  same  time  it  was  the  result  of  a  previous  design  on 
 the  part  of  the  father,  who  caused  the  coin  to  be  dropped.  Such  is  very  frequently 
 the  case  with  men  in  the  occurrences  that  befall  them,  and  which  as  regards  them- 
 selves are  purely  accidental,  since  they  did  not  design  to  bring  them  about  and  did 
 not  expect  them;  and,  which  want  of  design,  or  expectation,  is  the  criterion  of 
 chance.  But  as  regards  the  Holy  One,  (blessed  be  He)  these  occurrences  were  the 
 necessary  consequences  of  a  previous  design,  and  serve  either  for  reward  or  punish- 
 ment. Accordingly,  the  sacred  singer  says,  '  The  steps  of  man  are  ordered  by  the 
 Lord ;  and  he  willeth  his  way  ;'  (Ps.  xxxvii.  22.)  which  means,  The  Lord  directs 
 events  in  such  manner,  that  man  of  his  own  free  will  takes  that  particular  way  whicli 
 leads  to  where  the  divine  decree  awaits  him,  whether  for  good  or  for  evil.  Such  is 
 also  the  meaning  of  the  wise  monarch,  when  he  says,  '  The  heart  of  a  king  is  in 
 the  hands  of  God  like  channels  of  water;  he  turncth  it  whithersoever  he  will.' 
 (Prov.  xxi.  1.)  Although  a  king,  like  every  other  man,  is  a  free  agent ;  nevertheless, 
 sometimes,  the  Deity  inclines  his  heart  to  his  advantage  or  disadvantage. 
 
 "Thus  then  we  see  that  there  are  some  evcuts,  the  offspring  of  pure  accident,  and 
 
^ypii')  25    1>DBD    J  C^tp^^  ^■:2^^)^  ^5'J???  ^^0^]  ^?k^^^) 
 
 ^m  26    :  nyis'p  Dn;iy^  ^i^;rii  ^in.s  ^i^j;^  jn-i^V??^  ^.W 
 pi  tJ'^h'?  riijis^  Dn.p  npiwS"':'^^.  nin  D?n-nj;  ph^  f|pV  i^nx 
 
 I      .  >v  :         •)••    T  :     •         vs"-  1     :  -   :  vt  :  it  j  t-   :  • -:    i    -  ^-    :  - 
 
 hb^  ^'PD^s  isD  pN     I  -ixtt  Ji5^*>i  ii-is-^i  nil  !^Tn^^•'"l  |sr;i  r1^^!l  Dnvii 
 
 25.  131  13n*nn   Thou  hast  saved  our  lives,  &c.     Compare  supra  verse  20.  note. 
 
 26.  B'Dn?  nyn27  ro  Pa?-o^  lelongeth  the  fifth  part,  literally,  to  Paroh,  to  or 
 for  the  fifth  part.  Onkelos  has,  nyia"?  t^C'DH  |D  HH  ^nn^  Jinn  Mai!  Mey  should 
 yield  one  in  five  to  Pharaoh.  ''131  pT  except  the  lands  of  the  priests ;  com]},  supra 
 verse  22.  note.  This  terminates  the  recital  of  the  events  -which  took  place  during 
 the  years  of  the  famine  ;  and  also  the  history  of  Joseph's  administration. 
 
 27.  n3  1TnX''1  They  held  possessions  there.  "  They  purchased  or  acquired 
 land."  {Aben  Ezra.)  ^Xt^  13"1''1  IISM  Were  fruitful,  and  increased  exceedingly. 
 In  these  few  words  we  have  the  general  history  of  the  Israelites,  from  the  period 
 they  first  settled  in  Egypt,  until  their  bondage  began. 
 
 END  OF  SECTION     ^Jl^l 
 
 SUPPLEMENTARY    NOTES. 
 
 Note  (a)  page  293.  ^)131  DJlX  t^?  nfiyi     Now  then !  not  you  sent  me  hither. 
 
 "There  can  be  no  doubt  but  that  some  occurrences  are  the  offspring  of  chance  or 
 accident :  such  things,  namely,  as  happen  to  man  unexpectedly,  though  they  come 
 to  pass  through  something  he  has  done  or  is  doing.  For  instance : — a  man  leaves 
 his  home  to  visit  a  friend,  and  on  the  road  he  finds  a  treasure.  Here  the  circum- 
 stance of  his  finding  the  treasure  is  an  unexpected  consequence  of  his  own  act,  that 
 of  going  out  from  his  home  ;  it  is  therefore  clearly  a  chance  or  accident.  But  what- 
 soever can  be  traced  to  any  one  certain  cause  must  not  be  ascribed  to  chance;  for, 
 whatever  happens  by  chance  cannot  be  certain,  defined,  or  traced  to  any  one  cause; 
 and  for  this  reason  it  cannot  be  foreseen  or  previously  designed,  as  events  may  be 
 that  are  traced  to  one  certain  cause.  It  is  also  beyond  a  doubt,  that  the  attaining 
 of  any  great  and  important  object — whether  it  be  important  in  itself,  or  in  relation  to 
 the  great  number  of  persons  to  be  influenced  thereby, — must  be,  as  philosophers 
 contend,  the  work  of  an  intelligent  agent,  according  to  a  plan  or  previous  design 
 formed  by  him,  and  cannot  be  accidental ;  as  it  is  impossible  that  any  important  and 
 necessary  object  of  general  utility  should  be  the  offspring  of  chance.  Accordingly, 
 they  (philosophers)  maintain  that  all  beings  owe  their  existence  to  an  intelligent 
 agent,  as  a  previous  design  must  unavoidably  have  directed  the  formation  of  every 
 being,  so  that,  for  instance,  the  stomach  should  be  so  constructed  as  to  effect  such 
 
311  SUPPLEMENTARY    NOTES. 
 
 Goshen  with  the  Nomos  Arabia,  {Ptolemy  iv.  5.)  or  the  province  of  Esh  sharkijah, 
 eastern  land,  which  stretches  south  of  Pelusium  towards  Bilbeis,  (north-east  of 
 Cairo,)  and  borders  on  the  desert  of  El  dshofar,  (Shoor)  an  opinion  which  receives 
 some  support  from  the  Arabic  version  of  R'  Saadias  Gaon.  (See  also  Quatremere, 
 mem  sur  VEgypte,  i.  61.)  A  vestige  of  the  sojourn  of  the  Israelites  in  that  district 
 still  remains;  viz.  immense  mounds  of  ruins,  some  leaguesnorth-east  of  Cairo,  which 
 the  Arabs  still  call,  Tell  el  Ihud,  Jews  hill,  or  Turbal  el  Ihud,  Jews  burial 
 ground.  (See  Niebuhr,  i.  100.)  According  to  Bois  Aymi,  {description  de  VEgypte') 
 the  land  of  Goshen  is  identical  with  the  valley  Sababyar,  which  begins  near  Bilbeis, 
 and  comprises  the  district  of  Heroopolis.  Jablonsky,  however,  considers  it  to  be 
 the  vofios  Upa-y^XewTes  Nomos  Heracleotes ;  but  as  this  district  was  situated 
 west  of  the  Nile,  his  opinion  has  been  successfully  opposed  by  Michaelis.  Bryant 
 fixes  on  the  Nomos  Saetis,  which,  however,  as  Eichhorn  justly  remarks,  is  too  far 
 west.  According  to  Tuch,  the  Jews'  hill,  and  Jews'  burial  ground,  north-east  of 
 Cairo,  are  not  the  vestigies  of  the  first  sojourn  of  the  Israelites  in  Egypt,  but  date 
 from  a  much  later  period,  the  immigration  of  the  Jews,  who  under  Ptolomy  Philo- 
 metor,  settled  in  the  Heliopolitan  Nomos.  (See  Tuch,  Ueber  die  Genesis,  pp.  535, 
 et  seq.) 
 
 Note  (c)  page  299.  t'7t^'1  D''k^'?ti*  Thirty-three.  On  examining  the  text  care- 
 fully, we  find  that  only  thirty-two  descendants  of  Leah  are  enumerated,  namely  : — 
 
 Reuben  and  his  sons 5 
 
 Simeon 7 
 
 Levi 4 
 
 Judah,  his  sons  and  grandsons 6 
 
 Issachar  and  his  sons 5 
 
 Zebulun 4 
 
 Dinah 1 
 
 32 
 
 According  to  tradition,  the  thirty-third  person  who  is  not  named,  is  Jochebed, 
 the  daughter  of  Levi,  Moses'  mother,  who,  begotten  in  Canaan,  was  born  as  Jacob's 
 household  arrived  within  the  confines  of  Egypt,  as  is  stated  in  Numbers  xxvi.  59. 
 {Rashi,  Nachmanides.)  This  tradition,  however,  meets  with  strong  objections  from 
 Aben  Ezra,  who  observes  that  if  this  were  the  case,  Jochebed,  at  the  time  she  gave 
 birtli  to  Moses,  must  have  been  130  years  old:  a  circumstance  far  more  miraculous 
 than  the  birth  of  Isaac,  by  Sarah,  at  the  age  of  90 ;  although  holy  writ  places  so 
 great  a  stress  on  the  last  named  circumstance,  but  does  not  mention  the  birth  of 
 Moses  as  any  thing  extraordinary  or  wonderful.  This  commentator,  therefore, 
 contends  that  the  thirty-third  person  is  Jacob  himself,  who  has  already  been  named 
 in  the  text,  when  it  states,  These  are  the  names  of  the  children  of  Israel  who  came 
 into  Egypt,  Jacob  and  his  sons.  (Gen.  xlvi.  8.)  Abe7i  Ezra  goes  on  to  say, 
 "  should  any  one  object  to  my  view,  because  the  text  speaks  of  all  the  persons  that 
 were  coming  with  Jacob  that  proceeded  from  his  loins  ;  I  answer,  *  know  that  the 
 historian  is  not  so  particular  as  to  except  one  person  out  of  seventy,  even  as  he 
 says  (supra  xxxv.  26.)  These  are  the  sons  of  Jacob  who  luere  born  to  him  in 
 Pudun-aram,  although  Benjamin,  who  is   enumerated  with  the  rest,  was  not  born 
 
SUPPLEMENTARY    NOTES. 
 
 310 
 
 influencing  individuals  only  ;  other  events,  the  result  of  previous  design  or  choice, 
 which  also  relate  to  individuals  only ;  and  other  events  caused  by  the  will  of  Provi- 
 dence, -which  influence  alike  individuals  and  communities  according  to  their  purpose. 
 After  these  prefatory  remarks  we  proceed  to  state,  that  the  opinion  has  already  been 
 advanced  by  some,  that  Joseph's  exaltaiion  in  Egypt  must  be  traced  back  to  the 
 fortunate  chance  that  his  brothers  sold  him.  Such  is  the  opinion  of  Maimonides, 
 in  the  Moreh  Nebochim,  (part  ii.  chap.  48.)  according  to  which,  Joseph's  brothers 
 were  deserving  of  great  punishment,  since  the  good  that  by  accident  sprang  from 
 their  deed,  cannot  exempt  them  from  the  guilt.  But  then  it  appears  surprising,  that 
 their  father  never  reproached  them,  though  it  seems  natural  that  he  should  have 
 questioned  his  long  lost  son,  and  that,  as  our  Rabbis  justly  observe,  Joseph  told  him 
 the  truth,  and  related  to  him  all  the  sufferings  he  had  endured.  And  even  though 
 their  father  did  not  reproach  the  brothers,  they  ought  at  least  to  have  fasted,  and 
 afflicted  their  souls  in  sorrow  for  their  crime.  Moreover,  they  were  men  of  distinction, 
 the  fathers  of  the  tribes  of  Israel ;  how  then  should  it  be  stated  in  the  Torah,  that 
 so  criminal  an  act  had  been  committed  by  them,  without  its  being  also  recorded  that 
 God  or  their  father  severely  reproved  them  ?  It  is  true  that,  to  meet  this  objection, 
 some  have  asserted  that  the  bondage  in  Egypt  was  the  punishment  decreed  for  the 
 enslaving  of  Joseph  ;  but  this  assertion  cannot  be  reconciled  to  divine  justice,  which 
 expressly  declares  that  children  shall  not  be  punished  for  the  crimes  of  the  fathers. 
 
 "  To  me  it  appears  that  the  sale  of  Joseph  was  the  work  of  providence,  not  only 
 in  its  superintendance  over  him,  who  was  to  be  advanced  to  so  exalted  a  station, 
 but  also,  and  still  more,  in  its  benign  care  for  the  whole  people  of  Israel,  as  it  is 
 said,  'for  the  preservation  of  a  numerous  people.'  (Gen.  1.  20.)  And  lastly  with  a 
 view  to  the  bondage  and  deliverance  foretold  to  Abraham.  Therefore,  Joseph's 
 brethren  were  not  deserving  of  punishment ;  for,  as  we  have  already  proved,  though 
 man  is  a  free  agent,  yet  sometimes  his  will  is  turned  by  the  Lord,  as  He  himself, 
 blessed  be  his  holy  name,  designeth.  The  only  punishment  they  deserved  was, 
 because  of  the  thoughts  they  entertained,  as  they  hated  and  envied  Joseph ;  therefore, 
 they  and  their  hatred  were  made  the  instruments  of  forwarding  the  divine  purpose. 
 This  was  felt  to  be  the  case  both  by  Jacob  and  Joseph,  and  therefore  the  sacred 
 scriptures  do  not  record  any  reproof  or  reprimand  that  was  administered  to  Joseph's 
 brethren ;  while,  on  the  contrary,  Joseph  repeatedly  declares  that  in  whatever  they 
 had  done,  they  were  carrying  out  the  design  of  providence."     {Aharbanel.) 
 
 Note  (6)  page  293.  \t*^  pX  The  land  of  Goshen.  Septuagint  Veatv,  Tcaefi. 
 The  part  of  Egypt  in  which  this  province  was  situated,  can  only  be  inferred  from 
 passing  notices  preserved  in  the  scriptures.  It  cannot  be  doubted  that  Goshen  laid 
 East  of  the  Nile,  as  it  is  nowhere  related,  that  Jacob  on  his  arrival  to,  or  the  Israelites 
 on  their  departure  from  Egypt,  crossed  that  river.  If  Exod.  xiii.  17.  be  compared 
 with  1st  Chron.  viii.  21.,  it  would  appear  that  Goshen  bordered  on  Palestine  and 
 Arabia;  (compare  the  Septuagint  designation  Teaev  'Apa/Bia^)  and  the  history 
 of  the  exit  of  the  Israelites  from  Egypt  leads  to  the  conclusion,  that  this  province 
 was  not  distant  from  the  Red  Sea.  It  may,  therefore,  with  the  greatest  probability 
 be  sought  for  in  Lower  Egypt,  east  of  the  Pelusian  arm  of  the  Nile,  and  somewhere 
 about  Heroopolis,  which  is  confirmed  by  the  Septuagint  rendering  of  Gen.  xlvi.  28. 
 Some  moderns  (vide  Rosenmiiller,  Antiq.  iii.  24G.  et  seg.)are  positive  in  identifying 
 
313 
 
 SUPPLEMENTARY    NOTES. 
 
 tinction  of  families  was  established  by  tlie  law,  and  observed  in  the  division  and 
 defence  of  the  land;  (compare  Numbers  xxxv.  53.)  and  thus  the  present  genealogy 
 became  a  document  of  the  utmost  importance  to  the  future  generations.  But,  not- 
 withstanding its  importance,  several  differences  exist  between  this  table  and  that 
 prepared  under  the  eye  of  Moses,  at  the  second  enumeration  of  the  people.  (Numb, 
 xxxvi.)  A  third  document  of  the  kind,  prepared  at  a  much  later  period,  is  pre- 
 served in  1st  Chronicles,  the  4th  and  following  chapters,  which  in  many  respects 
 dififers  from  the  older  tables.  In  order  that  the  reader  may  at  one  view  discern 
 these  differences,  we  have  prepared  and  placed  before  him  the  following  synoptical 
 table. 
 
 I.     Reuben. 
 
 II.     Simeon. 
 
 Genesis. 
 
 Numbers 
 
 Chronicles. 
 
 no 
 
 1.   Ye?nuel 
 
 Nemuel. 
 
 Ne7nuel. 
 
 difference. 
 
 2.    Yaniin. 
 
 Yamin. 
 
 Yainin. 
 
 » 
 
 3.  Ohad. 
 
 Not  in  the  table. 
 
 Not  in. 
 
 4.    Yachin. 
 
 Yachin. 
 
 Yarib. 
 
 5.   Tsochar.               Seraeh. 
 
 Seraeh. 
 
 6.  Shaul. 
 
 Shaul. 
 
 Shaul. 
 
 III.     Levi. 
 
 IV.       JUUAH 
 
 Genesis. 
 
 Numbers 
 
 Chronicles. 
 
 no 
 
 Er  and  Onan 
 
 died. 
 
 difference. 
 
 1.  Shelah. 
 
 Shelah. 
 
 Not  in. 
 
 2.  Perets. 
 
 Perets. 
 
 Perets. 
 
 3.  Chetsron.              Chetsron 
 
 Chetsron. 
 
 4.   Chanml 
 
 Chamul. 
 
 Carmi. 
 
 5.   Z uracil 
 
 Not  in. 
 
 Zarach. 
 
 G.   A'o/  in. 
 
 Not  in. 
 
 Chur. 
 
 7.    'Not  in. 
 
 Not  in. 
 
 Shobal. 
 
 V. 
 
 ISSACHAR. 
 
 VI.     Zebulun,  (Dinah.) 
 
 Genesis. 
 
 Numbers. 
 
 Chronicles. 
 
 G 
 
 en.  &  Numbs.     Chron. 
 
 1.   Tolang. 
 
 Tolang. 
 
 Tolang. 
 
 1.  Sered.             Not 
 
 2.  Puvah. 
 
 Puvah. 
 
 Puah. 
 
 2.  Elon.                in 
 
 3.    Yoh. 
 
 Yashub. 
 
 Yashub. 
 
 3.    Yachleel.     Chrot  . 
 
 4.  Shimron. 
 
 Shimron. 
 
 Shimron. 
 
 VII 
 
 ,     Gad. 
 
 VIII.       ASIIER. 
 
 Genesis. 
 
 Numbers. 
 
 Chronicles. 
 
 Gen.  &  Chron.     Numbs. 
 
 ] .   Tsiphyon. 
 
 Tsiphon. 
 
 Tsiphon. 
 
 1. 
 
 Yimnah.          Yimnah. 
 
 2.   Chaggi. 
 
 Chaggi. 
 
 the  other 
 
 2. 
 
 Yishva.           Not  in. 
 
 3.  Shuni. 
 
 Shuni. 
 
 names  arc 
 
 3. 
 
 Yishvi.             Yishvi. 
 
 4.  Etsbo7i. 
 
 Ozni. 
 
 not  given 
 
 5. 
 
 Beraiaiih.       Beraiaiih. 
 
 5.  Eeri. 
 
 Eeri. 
 
 in  the  book 
 
 6. 
 
 Cheber.           Cheber. 
 
 6.  Arodi. 
 
 Arod.         of  Chronicles. 
 
 7. 
 
 Malkiel.          Malkiel. 
 
 7.  Areli. 
 
 Areli. 
 
 VOL.    I. 
 
 4  c 
 
SUPPLEMENARY    NOTES.  312 
 
 there.  There  are  tAvo  proofs  in  support  of  my  opinion,  in  the  very  text  on  which  I 
 am  commenting ;  the  first,  where  it  says,  These  are  the  names  of  the  children  of 
 Israel  who  came  into  Egypt,  Jacob  and  his  sons,  where  Jacob,  as  well  as  his  sons, 
 is  comprised  among  tiie  children  of  Israel,  because  the  style  of  the  text  is  framed 
 according  to  the  majority  it  speaks  of.  The  second  proof  is  the  expression.  All  the 
 persons  of  the  house  of  Jacob  who  came  into  Egypt  were  seventy ;  (Gen.  xlvi.  27.) 
 in  which  number  are  Ephraim  and  Manasseh,  although  these  two  sons  of  Joseph  never 
 came  to  Egypt  but  were  born  there ;  but  the  text  does  not  except  them  from  its 
 general  style."  This  reasoning  of  Aben  Ezra  is  also  supported  by  an  opinion  pre- 
 served in  Bereshith  Rabbah,  (in  loco.)  "  Some  maintain  that  Jacob  completes  the 
 number  of  seventy,  with  his  sons."  Rashbam  also  inclines  towards  the  opinion  of 
 Aben  Ezra,  without,  however,  impugning  the  tradition,  which  is  zealously  but  not 
 very  convincingly  defended  by  Nachmanides.  To  us  it  appears,  that  the  text,  which 
 as  Aben  Ezra  apprehends,  may  be  used  against  him,  affords  the  strongest  proof  in 
 support  of  his  opinion.  The  number  of  persons  luho  were  coming  to  Egypt  with 
 Jacob,  i.  e.  at  the  same  time  that  he  came,  were  sixty-six  ;  namely  : — 
 
 Descendants  of  Leah 32 
 
 Zilpah        16 
 
 Rachel 11 
 
 Bilhah 7 
 
 66 
 all  of  which,  the  text  states,  proceeded  from  his  loins.  Now  as  the  family  of  Leah 
 is  said  to  consist  of  thirty-three,  though  only  thirty -two  are  enumerated,  and  as  the 
 former  number  would  give  us  sixty-seven  persons,  (which  the  Septuagint  actually 
 has,)  whereas,  the  text  expressly  declares,  that  the  number  of  those  who  proceeded 
 from  Jacobus  loins  were  sixty-six,  and  no  more :  And  as,  moreover,  the  only  mem- 
 bers of  Jacob's  family  whom  the  text  mentions  as  being  in  Egypt,  were  three, 
 namely,  Joseph  and  his  two  sons :  and  as  these  three,  with  the  sixty-six  above 
 named,  are  only  sixty -nine ;  whereas  the  text  declares,  that  all  the  persons  of  the 
 house  of  Jacob  who  came  into  Egypt  were  seventy  ;  and  as  Jacob  must  of  course  be 
 considered  as  a  member  of  his  own  house,  it  follows  that  the  seventieth  person  who 
 came,  can  have  been  no  other  than  Jacob  himself.  And  if  this  be  so,  then  the 
 thirty-third  person  numbered  with,  but  not  named  among,  the  descendants  of  Leah, 
 can  also  have  been  no  other  than  Jacob,  for  if  it  had  been  any  other  person,  the  total 
 number  of  Jacob's  house,  who  came  to  Egypt,  would  have  been  seventy-one;  con- 
 trary to  the  text,  since  Jacob  himself  can  in  no  case  be  excluded  from  his  own  house. 
 This  reasoning  we  think  will  fully  confirm  the  view  of  Aben  Ezra,  supported  as  that 
 view  is  by  the  Medrash  Ave  have  quoted.  According  to  this  genealogical  table,  the 
 progenitors,  not  only  of  the  tribes  but  also  of  the  heads  of  the  distinct  families  com- 
 posing the  tribes — and  consequently  the  germ  of  the  rising  nation — went  down  to 
 Egypt.  Thus  the  existence  of  the  Israelite  nation  is  closely  connected  with  that  of 
 the  Israelite  family  in  Canaan  :  since  on  taking  possession  of  the  land  of  Canaan, 
 such  only  of  the  grandsons  of  Jacob  as  Avere  born  previous  to  going  to  Egypt,  were 
 considered  as  founders  of  families,  a  right  or  privilege  not  conceded  to  those  who 
 subsequently  were  born  out  of  Canaan.     Thus  this  to  Orientals,  so  important  dis- 
 
315  SUPPLEMENTARY    NOTES. 
 
 dreii,  on  the  same  principle  that  Lahan  culls  his  daughters'  children,  my  sons, 
 comp.  supra  xxxi.  28.  note,)  that  grand-children  are  regarded  as  children.  Thus 
 these  differences  though  ofTering  some  difficulty,  are  by  no  means  irreconcilable. 
 Philippson  is  of  opinion,  that  the  second  table  (Numbers  xxvi.)  deserves  most  con- 
 sideration, as  showing  the  actual  condition  of  the  families  at  that  period,  while  a 
 reference  to  the  table  in  Genesis  will  show  the  changes  250  years  had  wrought  in  the 
 constitution  and  component  part  of  the  tribes.  We  have  dwelt  at  some  length  on 
 the  difficulties  offered  by  these  tables,  as  they  are  among  the  favorite  objections  of 
 infidels.  To  us  these  very  divergencies  afford  a  strong  proof  of  the  authenticity  of 
 the  book,  and  the  genuine  state  of  the  text. 
 
 Note  (d)  page  302.  "131  D^^O  TQ.VT\  ^D  For  every  shepherd  is  an  abomination 
 to  the  Mitsrites.  Much  difference  of  opinion  prevails  among  commentators  respect- 
 ing the  cause  of  this  aversion.  Rashi  briefly  says,  "  Because  they  worshipped  them 
 as  gods."  Aben  Ezra  is  of  opinion,  that  the  ancient  Egyptians,  like  the  Brahmins 
 of  India,  never  partook  of  anything  that  possessed  life,  or  that  proceeded  from  an 
 animal;  nor  did  they  deprive  any  animal  of  life.  And  as  shepherds  were  known  to 
 subsist  on  the  milk  of  their  flocks,  and  were  suspected  of  slaying  and  eating  the 
 animals  they  reared,  they  were  held  in  utter  aversion.  Against  this  opinion  it  has 
 been  urged,  that  no  nation,  and  especially  no  agricultural  nation,  can  subsist  with- 
 out breeding  cattle.  That  Herodotus  (ii.  4G,  47, 164),  enumerates  shepherds  among 
 the  Egyptian  castes  :  that  the  sacred  historian  (Genes,  xlvii.  6.)  lets  Pharaoh  speak 
 of  his  own  flocks:  and  (ib.  verse  17.)  shows  the  Egyptians  possessed  of  much 
 cattle :  and  that  flocks  and  herds  are  frequently  represented  on  Egyptian  monuments. 
 Yablo7isky  and  J'on  Bohlen,  therefore,  assume  that  the  aversion  of  the  Egyptians  was 
 directed,  not  against  their  own  countrymen — who  found  it  necessary  to  rear  cattle,  but 
 who  still  continued  to  adhere  to  the  worship  and  customs  of  the  country,  and  who 
 even  in  some  districts  were  much  respected,  (as  the  Goatherds  in  the  Nomos  Mendes ;) 
 — but  solely  against  foreigners,  whose  turbulent  and  aggressive  character,  a  trait  so 
 common  to  all  Nomade  tribes,  was  both  offensive  and  injurious  to  the  Egyptians, 
 while  their  unsettled  and  rude  habits  rendered  them  contemptible  to  so  highly  civi- 
 lized a  people.  Maimonides  is  also  of  opinion,  that  foreign  shepherds  only  were 
 the  objects  of  aversion  the  text  speaks  of;  because  these  shepherds  slaughtered  the 
 very  animals  the  Egyptians  worshipped,  as  the  ox,  {Apis)  the  ram,  (Amtnon)  &c. 
 To  these  reasons  must  be  added,  the  memory  of  the  wrongs  and  injuries  which  a 
 tribe  of  shepherds  (probably  from  Arabia),  inflicted  on  the  Egyptians  during  the 
 260  years  in  which  it  held  sway  over  both  upper  and  lower  Egypt.  Six  successive 
 kings  of  this  dynasty,  called  Ilycsos,  or  Kiny  Shejiherds,  had  their  seat  at  Memphis, 
 and  exercised  a  degree  of  cruelty  and  oppression,  which  left  an  indelible  sense  of 
 hatred  upon  the  minds  of  the  Egyptians,  even  in  periods  long  subsequent.  Comp. 
 supra  note  (e),  page  143. 
 
 Note  (e)  page  304.  "ISI  D"'yTl  t3yJ3  Feto  and  evil  have  been  the  years  of  my  life. 
 Rashbam  considers  the  words  used  by  Pharaoh  as  a  question,  to  which  Jacob  re- 
 plies that  evil  days,  not  a  protracted  life,  had  given  him  the  appearance  of  old  age. 
 Nachmanides,  who  confesses  he  cannot  comprehend  the  reason  why  Jacob  gave  so 
 discontented  an  answer  to  the  king,  takes  nearly  the  same  view  of  the  subject. 
 Commentators  differ,   as  to  the  reason  why  Jacob  reiilicd  to  Pharaoh's  common 
 
SUPPLEMENTARY    NOTES. 
 
 314 
 
 IX.     Joseph 
 
 X. 
 
 Benjamin 
 
 ■• 
 
 ( 
 
 Genesis. 
 
 Numbers. 
 
 Chronicles. 
 
 No 
 
 1. 
 
 Belang. 
 
 Belang. 
 
 difference. 
 
 Ard. 
 Naaman. 
 
 The 
 names 
 
 2. 
 
 Becker. 
 
 Not  in. 
 
 in 
 
 3. 
 
 Ashhel. 
 
 Ashbel. 
 
 the 
 
 4. 
 
 Gera. 
 
 Not  in. 
 
 Chronicles 
 
 5. 
 
 Naaman. 
 
 are 
 
 6. 
 
 Echi. 
 
 Achiram. 
 
 altogether 
 
 7. 
 
 Rosh. 
 
 Not  in. 
 
 different. 
 
 8. 
 
 Muppim. 
 
 Shephupham. 
 
 9. 
 
 Chuppim. 
 
 Chupham. 
 
 10. 
 
 Ard. 
 
 XI. 
 
 Dan. 
 
 XII.       NArHTALI. 
 
 Genesis. 
 
 Numbers.     Chronicles.            Gen.  &  Numbs.       Chron. 
 
 I.   Chushim. 
 
 Shui 
 
 cham.       Not 
 
 in. 
 
 1. 
 
 2. 
 3. 
 4. 
 
 Yachtseel.         Yachtsil. 
 Guni.                 Giini, 
 Yetser.             Yetser, 
 Shillem.            Shallim. 
 
 Here  we  find  :  1.  Difference  of  orthography  in  the  same  names,  as  Nemuel,  instead 
 of  Yemuel;  Yashub,  instead  of  Yoh,  and  others.  2.  Names  that  are  altogether 
 different,  as  Yarib,  instead  of  Yachin ;  Carmi,  instead  of  Chamul,  &c.  3.  Entire 
 families  are  -wanting,  so  that  in  Genesis  the  tribe  of  Simeon  has  six  families,  while 
 in  Numbers  it  has  only  five,  Ohad  being  omitted ;  through  the  omission  of  the 
 name  Yishvah,  the  tribe  of  Asher  has  six  families  in  Genesis,  -while  in  Numbers,  it 
 only  has  five.  The  Book  of  Chronicles  seems  with  respect  to  these  differences, 
 sometimes  to  have  adopted  the  reading  of  Genesis,  sometimes  of  Numbers ;  while  in 
 the  genealogy  of  Benjamin,  the  Chronicles  has  altogether  departed  from  the  read- 
 ing of  the  Pentateuch.  This  tribe  of  Benjamin  offers  the  greatest  difficulties  in 
 its  genealogy.  In  Genesis  it  presents  ten  sons  of  Benjamin,  while  in  Numbers  it 
 only  has  five,  three  names  Becker,  Gera,  and  Rosk,  being  altogether  omitted,  and 
 two,  Naaman  and  Ard,  which  in  Genesis  are  the  sons  of  Benjamin,  appear  in 
 Numbers  as  his  grand-sons,  and  the  children  of  Belang.  The  manner  in  which 
 these  differences  are  explained  by  commentators,  is,  that  in  the  course  of  time  the 
 spelling  of  names  vary ;  that  many  individuals  had  two  names,  and  were  at  one 
 time  best  known  by  the  first  name,  and  another  time  by  the  second.  That,  more- 
 over, the  table  in  Numbers  is  formed  by  the  actual  muster  of  the  families,  who  were 
 then  in  e.\istence  and  present ;  so  that  all  those  families,  which  since  the  composi- 
 tion of  the  table  in  Genesis  were  become  extinct,  could  not  find  admission  into  the 
 table  of  Numbers.  This  assumption  is  confirmed  by  the  fact,  that  whenever  there 
 is  any  variation,  the  table  in  Numbers  has  always  less  names  than  that  in  Genesis, 
 but  in  no  instance  more.  As  to  the  difference  between  Genesis  and  Numbers  with 
 respect  to  Benjamin's  children,  Aben  Ezra  and  Raski  are  of  opinion,  that  Ard  and 
 Naaman  were  the  sons  of  Belang.     In  that  case  ihey  are  called  Benjamin's  chil- 
 
317  SUPPLEMENTARY    NOTES. 
 
 retained  neither  the  unimpaired  strength  of  the  one,  nor  the  bodily  health  of  the 
 other,  gives  vent  to  a  remark  perfectly  natural  and  almost  involuntary,  on  the  part 
 of  an  old  man,  who  is  conscious  that  a  life  of  vicissitudes  and  afflictions  is  rapidly 
 hastening  to  its  close.  It  appears,  however,  that  the  restoration  of  Joseph  exercised 
 a  salutary  influence  on  the  mind  and  health  of  Jacob,  who  survived  his  interview 
 with  Pharaoh  seventeen  years. 
 
 Note  (f)  page  304.  DDDJ?")  Raamses.  According  to  Yahlonsky,  this  name  is 
 composed  of  the  Copthic  words,  Rem,  {romi)  man,  and  Schos,  shepherd.  The  name 
 Rem-Schos-Ramses,  would,  therefore,  like  the  Greek  'RovKoXia,  signify  the  land 
 of  sheep-herdsmen,  and  would  then  appear  as  perfectly  identical  with  Goshen. 
 Compare  note  (&).  This  derivation  is  still  further  confirmed  by  /.  Rossi,  who  de- 
 rives 2X0C  Shepherd,  {rom  2XQCX  shame  or  disgrace.  This  etymology,  how- 
 ever, is  altogether  rejected  by  Champollion  the  younger,  who  has  succeeded  in  de- 
 cyphering  it  on  several  monuments.  According  to  him,  the  word  Raamses  is  composed 
 of  the  Coptic  words  Ra,  "  the  sun,"  and  Messesse,  "  child,"  or  "  born,"  the  whole 
 signifying  sun-born,  a  son  of  the  sun,  a  title  adopted  by  several  sovereigns  of  Egypt. 
 Thus  the  celebrated  Sesostris,  the  first  monarch  of  the  nineteenth  dynasty,  is  a 
 Ramessesse,  and  it  is  possible,  that  a  city — and  subsequently  the  entire  province  in 
 which  that  city  was  situated — obtained  its  name  from  the  style  adopted  by  the  mon- 
 arch, its  founder.  This  emphatic  title  of  So7i  of  the  Sun,  was  also  assumed  by  the 
 Incas  of  Peru.  The  Septuagint,  who  write  Vajxeaav,  always  consider  the  land  of 
 Raamses,  as  identical  with  Goshen,  while  Jonathan  renders  it  by  |''D17''a  Pelusium. 
 The  Arabic  version  of  iJ'.S'aac^Jas  Gao«,  has  t^*DE^*  n"'3  Beth  Shemesh,ox  HeUopolis. 
 All  other  ancient  versions  retain  the  name  Raamses. 
 
 28.  Yaacob  lived  in  the  land  of  Mitsrayim  seventeen  years  :  so 
 all  the  years  of  Yaacob's  life  were  one  hundred  and  forty  seven 
 years. 
 
 29.  When  the  time  of  Yisrael's  death  drew  nigh,  he  called  his 
 son  Yoseph,  and  said  unto  him,  If  now  I  have  found  favour  in  thy 
 sight,  put,  I  pray  thee,  thy  hand  under  my  thigh,  that  thou  wilt  act 
 towards  me  with  kindness  and  truth.  Do  not,  I  pray  thee,  bury 
 me  in  Mitsrayim. 
 
 30.  When  I  lie  down  with  my  fiithers,  do  thou  carry  me  from 
 Mitsrayim,  and  bury  me  in  their  burying  place.  He  said,  accord- 
 ing to  thy  word  I  will  do. 
 
 (^supra  xlvii.  4.)  but  that  he  remained  in  Egypt  till  his  corpse  was  carried  back  to 
 Canaan."    (Abarbanel.) 
 
 29.  "1D1  y^i  X3  W^  Put  I  pray  thee  thy  hand  under  my  thigh.  The  usual  form 
 of  an  oath  or  solemn  pledge.  Compare  supra  xxiv.  2.  note.  JIDSI  IDPl  Kindness 
 and  truth.  "The  kindness  extended  to  the  dead  is  true  kindness,  since  it  is  not 
 dictated  by  the  expectation  of  reward  or  any  selfish  motive."  (Rashi.) 
 
 30.  *n3X  Dy  Tl^id  Wketi  I  lie  down  with  my  fathers.  So  Mendelssohn, 
 Arnheim,  and  others:    Philippsohn,  and  Herxheimer,  like   the    English  version, 
 
SUPPLEMENTARY    NOTES.  316 
 
 place  question  in  so  querulous  and  peevish  a  manner.  All  agree,  that  it  was  the 
 appearance  of  extreme  old  age  in  Jacob,  which  excited  the  king's  attention.  Ac- 
 cording to  Abarbanel,  the  words  Pharaoh  used  do  not  form  a  question,  but  rather 
 an  exclamation  of  surprise,  and  should  be  rendered,  how  very  numerous  are  the 
 days  of  thy  life !  i.  e.  how  very  old  thou  art !  to  which  Jacob  replies,  that  the  ap- 
 pearance of  old,  age  does  not  so  much  depend  on  the  number  of  years  a  man  has 
 lived,  as  on  the  sufferings  and  misfortunes  which  he  has'  undergone.  That  though 
 he  (Jacob)  was  only  130  years  of  age,  and  had  thus  not  yet  attained  the  age  of  his 
 fathers ;  nevertheless,  his  years,  few  as  they  were,  had  been  evil,  beset  with  dangers 
 and  affliction,  and  not  like  the  nijtt  ''3^^  years  of  pilgrimage,  of  his  ancestors  Abra- 
 ham and  Isaac,  who  had  been  prosperous;  and  that,  therefore,  his  decrepit  appear- 
 ance was  not  owing  to  extreme  old  age,  but  to  evil  days  and  afflictions.  Frank 
 contends,  that  a  distinction  must  be  made  between  the  meaning  of  miJD  pilgrim- 
 age and  D''''n  life.  The  former  word,  as  he  maintains,  is  used  to  designate  exis- 
 tence, or  life-time,  while  the  latter  is  used  by  Jacob  to  indicate  happiness  or  pros- 
 perity. He  therefore  proposes  to  render  Jacob's  answer  thus  :  "  The  years  of  my 
 existence  are  an  hundred  and  thirty ;  but  my  prosperous  years  are  few  and  chec- 
 quered  with  evil ;  nor  have  they  attained  to  the  degree  of  happiness  enjoyed  by  my 
 ancestors  during  their  life-time."  This  rendering,  however,  is  more  a  paraphrase 
 than  a  translation.  It  is  probable,  that  Jacob,  feeling  the  decay  of  nature  in  a 
 much  greater  degree  than  at  a  similar  period  of  life  had  been  the  case  with  his  grand- 
 father, Abraham,  who  after  the  death  of  Sarah,  in  his  137th  year,  had  several  chil- 
 dren by  Keturah,  (Genes,  xxv.  1—4.)  or  with  his  father  Isaac,  who,  though  his 
 eyes  were  dim,  had  reached  the  advanced  age  of  180  years; — Jacob  feeling  that  he 
 
 ')^  iwi;''iy.  'D^i  n:^  rrtv...  VW  ^-"^-V^  ^■?^*?  ^P^--.-  'Pll  ^^ 
 
 .  ^..  .   1.     ,  y-r  -  V   v;r.*  V  av  •  t  ^'        t     ^*    ^t  :        a*        •  ^         ^)    -'^  '^  ' 
 
 ^innnp^  on.?^)^  ^'ir\m)^  'rh^-'Xz:^,  '^?5^1  so    :  0:1V.??? 
 
 28.  "131  3py^  TT'I  Yadcob  lived,  §c.  The  sacred  historian  having,  in  the  last 
 verse  of  the  preceding  section,  {supra  verse  27.)  acquainted  us  with  the  general  con- 
 dition of  the  Israelites  during  the  first  period  of  their  sojourn  in  Egypt,  it  only  re- 
 mains for  him  to  record  the  closing  events  in  the  career  of  the  principal  personages 
 of  this  portion  of  his  narrative,  Jacob  and  Joseph ;  and  to  this  pui-pose  he  devotes 
 the  concluding  chapters  of  his  first  book.  HOK'  mt^J?  V2^  Seventeen  years. 
 "  As  the  historian  has  already  told  us,  that  Jacob  was  130  years  old  when  he  arrived 
 in  Egypt,  and  as  in  the  next  sentence  we  are  informed  that  he  died  at  the  age  of 
 147  years,  we  might  consider  the  notice,  that  he  lived  seventeen  years  after  his 
 arrival  in  Egypt  as  superfluous,  were  it  not  that  the  words,  D^IVIO  pX3  in  the 
 la7id  of  Mitsrayim,  teach  us,  that  though  Jacob  did  not  die  till  several  years  after 
 his  arrival  in  that  country,  yet  he  never  again  quitted  it  nor  returned  to  Canaan,  as 
 ho  had  intended  to  do,  {supra  xlv.  28.)  and  as  his  sons  had  announced  to  Pharaoh, 
 
318 
 
 GENESIS   XLVII.,    XLTIII. 
 
 31.  He  said,  s^vcar  to  me,  and  he  swore  to  him.  Then  Yisrael 
 bowed  towards  the  head  of  the  bed. 
 
 Ch.  XL VIII.  1.  Now  after  these  matters,  it  was  told  to 
 Yoseph,  Lo  !  thy  father  is  sick  ;  so  he  took  with  him  his  two  sons, 
 Menasheh  and  Ephrayim. 
 
 2.  This  was  announced  to  Yaiicob,  saying,  Behold  thy  son 
 Yoseph  Cometh  unto  thee  ;  and  Yisrael  strengthened  himself  and 
 sat  upon  the  bed. 
 
 Solomon  to  the  throne,  and  on  his  couch  bows,  not  to  his  own  servants  the  courtiers, 
 but  in  prayer  and  thanksgiving  to  his  God.  Von  Boklen  and  Tuch  consider  that 
 these  words  mean  no  more  than  that  Jacob,  who  during  the  symbolic  rite  of  the 
 oath,  (supra,  verse  29.)  had  sat  upright,  now  reclined  back  on  his  pillow;  but  as 
 the  verb  T\m^  is  nowhere  in  scripture  used  for  recline,  but  invariably  for  incline, 
 bow,  or  prostrate,  their  view  cannot  be  adopted.  "  Jacob  bowed  his  head,  to 
 thank  his  Creator,  for  that  He  had  enabled  him  to  obtain  that  assurance  from 
 Joseph  which  he  so  anxiously  desired."  (Sphorno.) 
 
 Ch.  XLVIII.  1.  nnX  After.  The  Samaritan  has  "inX— "IDX"'^  it  was  told. 
 Literally,  /le  told.  This  can  be  well  rendered  in  French  by  On  informa,  {Cahen,') 
 or  in  German  by  Man  sagte,  {Arnheim,)  which  preserves  the  active  form  of  the 
 Hebrew  verb.  Jonathan  renders  it  in  the  passive,  "inxrT'N.  (The  Chaklce  uses 
 the  conjugation  Hithpael  where  the  Hebrew  employs  the  Niph.vl,)  it  was  told,  a 
 rendering  followed  by  Mendelssohn,  and  which  the  idiom  of  the  English  language 
 also  renders  necessary.  TOU  Sick.  At  his  former  interview  with  Joseph,  Jacob, 
 though  feeling  the  approach  of  death,  from  general  debility  and  the  decay  of  nature, 
 ■was  not  actually  ill:  but  now  the  tidings  were  brought  to  Joseph  that  his  father  was 
 attacked  by  disease,  which  in  his  enfeebled  state  left  no  hopes  of  his  life. 
 IJDJ?  ViD  '•iti'  Hi^  His  two  sons  with  him.  "  That  Jacob  might  bless  them  before  his 
 death."  (Rashi.)  They  were  then  upwards  of  twenty  years  old,  since  Jacob,  who 
 arrived  in  the  second  year  of  the  famine,  had  already  spent  seventeen  years  in 
 Egypt;  and  Joseph's  sons  were  born  during  the  years  of  abundance,  before  the 
 famine  set  in.  (Comp.  supra  xli.  50.) 
 
 2.  3pyv  UM  This  2vas  announced  to  Yaiicoh.  Here  likewise,  the  usage  of  the 
 English  language  requires  that  we  should  use  the  passive  instead  of  the  active  form 
 of  the  verb  ;  the  literal  rendering  is  he  announced,  §c.,  "IJONM  saying,  literally,  he 
 said.  Jonathan  has  1X''Jni  in  the  plural,  they  announced ;  so  likewise  the  Septua- 
 gint  Xe^/ov-re^.  According  to  Dubno,  ("11X1  in  /oco)  whenever  liM  is  followed  by 
 "10X^1,  it  indicates  that  the  text  repeats  the  precise  words  the  speaker  made  use  of. 
 (Compare  supra  xlv.  2G.)  h^-\\y'^  pTniT'l  Yisrael  strengthened  himself,  \.  e.,  he 
 aroused  or  exerted  himself.  According  to  the  Medrash  and  Rashi,  Jacob  did  this 
 as  a  mark  of  respect  for  the  high  rank  of  his  son.  According  to  Rashham,  this  cir- 
 cumstance shews  us  the  energy  and  mental  power  with  which  Jacob  devoted  his 
 last  dying  moments  to  the  duty  of  exhorting  his  children.  It^'^l  He  sat  upright,  he 
 put  his  feet  to  the  ground,  and  remained  in  a  sitting  posture,  until  he  had  completed 
 his  discourse  to  his  sons,  {infra  xlix.  33.)     It  is  necessary  to  bear  this  in  mind,  in 
 
n;::  Tib  n^^^<*^:3  n^t5^ 
 
 4  Hjj^g^'n  'ittwsh.  31    :  Ti^nn?  n|^>^  obt;^  "i6x*l  ^Dl?.!?^ 
 
 np*i  nVn  "?i^ni<  n^n  tiDv':'  ^23i4*i  n'p^jn  D^n^n  hm  m  i 
 
 I f,:-  )    V    T        >••    •        I"       :  V      J  -         V    ■•    T  J- T     :  -  .  i  .i 
 
 :  r\mn"h]i  :ip;)  h^i^\  pnry)  ^^hi^  i<^  t)pv  ^:^  n^n 
 
 render  but  J  will  rest  with  my  fathers.  According  to  the  first  rendering,  the  words 
 ••naN  DJ?  ^naiC'l  mean  when  I  am  dead;  wliile,  according  to  the  second  render- 
 ing, they  mean  I  wish  to  he  hurled  with  my  fathers.  Aben  Ezra  is  undecided  which 
 meaning  to  adopt :  but  Rashi  maintains  that  the  phrase  "131  2'2\l^  to  lie  down  with 
 one's  fathers,  is,  in  scripture,  always  expressive  of  decease  and  of  interment.  In  sup- 
 port of  this  opinion,  he  quotes  1  Kings  ii.  10.,  niT  I""!?!  napM  vnins  Dy  in  z'^v^^ 
 David  laid  down  with  his  fathers,  and  was  huried  in  the  city  of  David;  and 
 thus  proves  that  ^30t^•  to  lie  down,  is  distinct  and  different  from  mi3p  hurial;  and 
 means  to  die.  "jiaiD  ri'jyX  ''33N  Accorditig  to  thy  word  I  will  do.  "  From  the 
 first  person  being  repeated,  CD^N  /,  and  the  S<  of  n't^'^X  /  will  do,)  coupled  with 
 the  circumstance  that  Jacob  made  Joseph  swear  to  his  promise,  I  infer  that  this 
 repetition  must  not  here  be  understood  as  emphatic,  (as  it  generally  is)  but  rather  as 
 conveying  a  doubt.  As  if  Joseph  said,  '  For  myself,  and  as  far  as  my  power  extends, 
 I  will  readily  do  according  to  thy  word  :  but  whether  Pharaoh  will  consent,  I  know 
 not.' "  (Aharhanel.)     This  view  is  corroborated  by  the  tonic  accent  under  ""^JN 
 
 31.  V  nyStiTI  Swear  to  me.  "  Jacob  did  not  exact  an  oath  from  Joseph,  be- 
 cause he  doubted  the  promise  which  his  dear  son  had  just  made  him,  but  in  order 
 that  Joseph  might  plead  his  oath  to  the  king,  as  a  sufficient  reason  for  obeying  the 
 injunction  of  his  dying  father.  Accordingly  we  find,  (infra,  1.  5 — 6)  that  when 
 Joseph  reported  to  the  king,  '  My  father  made  meswear,  S^c.,'  the  king  answered,  '  Go 
 up  and  bury  thy  father,  as  he  made  thee  swear  :'  words  which  prove  that  Jacob's 
 precaution  was  not  superfluous."  {Nachmanides,  Abarhanel.)  ?]}  75<"lJi'''  innt^"'1 
 noon  C't^"l  Then  Israel  bowed  towards  the  head  of  the  bed.  The  Septuagint 
 has  tvl  TO  aicpov  rijs  pdj3Sov  avTOv,  on  the  top  of  his  staff;  as  if  the  text  had 
 TWyip^!  whereas  it  is  HDipri.  That  the  Septuagint  were  in  error,  is  fully  proved  by 
 the  parallel  passage  in  1  Kings  i.  47.  n3u"»n  bv  "['POH  inn^'M  the  king  bowed  on 
 his  couch;  the  words  iltiD  bed,  and  ^DD'D  couch,  being  nearly  synonymous. 
 Much  difference  of  opinion  prevails  with  respect  to  the  true  meaning  of  these  words. 
 Rashham  contends  that  they  mean  Jacob  bowed  to  Joseph.  Both  Rashi  and  Aben 
 Ezra  offer  a  twofold  exposition;  namely,  that  Jacob  bowed  to  Joseph,  {Rashi 
 Txh  T'JD  n''3T'y2  t^Vyri)  or,  that  he  bowed  to  God.  Kimchi  considers  the  meaning 
 to  be  that  Jacob  bowed  to,  or  worshipped  God,  on  the  pillow  of  the  bed  on  which 
 he  was  laying.  Most  of  the  ancient  translators,  Aquila,  Symmachus,  the  Vulgate, 
 and  R'  Saadias  Gaon,  render  the  text  in  this  sense,  in  which  the  Talmud  (tr.  Sab- 
 bath, fo.  10.,  Nedarim,  fo.  46.,)  understands  it,  and  which  is  borne  out  by  the  pas- 
 sage from  1  Kings  i.  47.,  where  David,  who^  like  Jacob,  is  feeble  and  keeps  his 
 bod,   receives  the  congratulations   of  his   courtiers    on   the   accession  of    his   sou 
 
319  GENESIS   XLVIIT. 
 
 3.  Yaacob  said  unto  Yoseph,  Almighty  God  appeared  unto  me 
 at  Luz,  in  the  land  of  Canaan^  and  blessed  me. 
 
 4.  And  said,  I  will  make  thee  fruitful  and  multiply  thee,  and  I 
 will  make  of  thee  an  aggregation  of  people  :  and  I  will  give  this 
 land  to  thy  seed  after  thee  for  an  everlasting  possession. 
 
 5.  And  now!  Thy  two  sons,  Ephrayim  and  Menasheh,  who 
 were  born  unto  thee  in  the  land  of  Mitsrapm,  before  I  came  to 
 thee  into  Mitsrayim,  are  mine :  like  Eeuben  and  Shim'on,  they 
 shall  be  mine. 
 
 6.  But  thy  issue  which  thou  mayest  beget  after  them,  shall  be 
 thine.  By  the  name  of  their  brethren  shall  they  be  called  in  their 
 inheritance. 
 
 to  Onkelos  |''DltJ'  ^E^'3D?  an  aggregation  of  tribes.  So  also  Jonathan.  a7\]3  DTHX 
 an  everlasting  possession.  A  remarkable  expression,  whicli  proves  that  however 
 long  the  children  of  Israel  may  remain  exiled  from  their  rightful  inheritance,  it  still 
 continues  their  inalienable  property,  and  will  ultimately  again  come  into  their  pos- 
 session. 
 
 5.  nnyi  Atid  now,  i.  e.  henceforth.  "  Since  the  Lord  has  bestowed  the  land  of 
 Canaan  on  me,  I  have  a  right  to  grant  a  double  portion  thereof  to  thy  sons." 
 (Dubno.)  *]vX  *S1  ^y  Before  I  came  to  thee  ;  literally,  until  my  coming  to  thee. 
 Dn  V  They  are  mine.  I  adopt  them  ;  and  by  this  act  of  adoption,  I  constitute  them 
 heads  and  founders  of  tribes,  as  are  my  own  sons :  not  merely  chiefs  of  families, 
 like  the  rest  of  my  grandsons.  ^7  ViT"  J1I;0t^'1  p1N"l3  Like  Reuben  and  Shim'on 
 they  shall  be  mine.  The  Samaritan  has  JiyOt^SI  aiid  like  Shim'on.  "  They  shall 
 enjoy  the  same  rights  and  privileges  as  the  other  chiefs  of  tribes.  As  such,  they  shall 
 have  their  own  standards,  take  part  in  the  dedication  of  the  national  altar,  and  have 
 two  distinct  portions  in  the  land."  (Abarbanel.)  v  VH^  They  shall  he  mine.  This 
 adoption  was  decisive  of  the  subsequent  fertunes  of  Joseph's  sons.  Born  Egyptians, 
 and  through  their  mother  connected  with  the  priestly  cast,  the  most  powerful  and 
 distinguished  in  the  laud,  it  doubtless  rested  with  them  to  have  joined  the  dominant 
 party.  But  their  adoption  by  Jacob,  and  the  inheritance  of  a  share  in  the  divine 
 promises  to  which  that  adoption  entitled  them,  were  motives  sufficiently  strong  to 
 make  them  renounce  their  Egyptian  privileges,  and  identify  themselves  with  the 
 sojourners  of  Goshen. 
 
 6.  m^in  "ItJ'X  Which  thou  mayest  beget,  literally,  which  thou  hast  begotten. 
 Both  Onkelos  and  Jonathan  render  Tvim  which  thou  shall  beget.  They  arc  fol- 
 lowed by  Rashi,  Aben  Ezra,  Kimchi,  {Sharashim  sub  radix  1?^)  Nachmanides,  and 
 Abarbajiel.  The  objection  that  no  other  sons  of  Joseph  are  ever  mentioned  in  scrip- 
 ture, is  met  by  Aben  Ezra,  who  says,  that  as  they  took  their  heritage  under  their 
 elder  brethren,  there  was  no  necessity  to  name  them;  and  by  Nachmanides, -who 
 maintains  that  "  the  words  of  the  prophet  (Jacob)  would  not  be  uttered  in  vain." 
 Against  this  host  of  authorities,  Dubno  ("11K3  in  loco)  remarks,  that  this  use  of  the 
 
 VOL.    1.  4    D 
 
nrij;^  5  ♦  qSij;  ninN*  -Jinnt;^  ^j;ni^  n^^•Tn  p.«n-n{<  'ririi  D-aj; 
 n'n-h  n^nv^  ^.^^"^  '^^^■^^  cnp  p.5^5  "^i^  Dn^ip  ^'in-\j^ 
 rinSin-n^wVf  ^j^iSi^^  e    j  ^^p-vn;  p-j^^p^i  p^ij^'^s  nd^'^j?^  bnsNi 
 
 order  to  understand  the  posture  in  whicli  Joseph's  sons  were  placed,  (infra  verse  12.) 
 ntODH  the  bed.     So  also  the  Septuagint  eTrl  tjjv  kXIvtjv. 
 
 3.  Tv3  At  Luz.     Compare  supra  xxxv.  9 — 11. 
 
 4.  •"131  TIDD  *3Jri  /  will  make  thee  fruitful,  and  multiply  thee,  §c.  As  this 
 blessing  forms  the  introduction  to  Jacob's  adopting  the  sons  of  Joseph  as  his  own 
 children,  commentators  have  endeavoured  to  discover  the  connexion  between  the 
 benediction  Jacob  received  at  Luz,  and  the  act  of  adoption.  Aben  Ezra  quotes  and 
 rejects  the  exposition  of  R'  Saadias  Gao7i,  that  Jacob  considered  tlie  divine  pro- 
 mise I  will  make  thee  fruitful,  as  applying  to  the  children  of  Joseph,  since  he  him- 
 self had  no  sons  born  to  him  after  that  promise  was  made.  To  this  exposition  Aben 
 Ezra  objects,  that  Joseph's  children  were  not  more  to  Jacob  than  Reuben's  or  Dan's, 
 or  any  other  of  his  many  grandchildren;  and  that,  moreover,  Benjamin  was  born 
 unto  Jacob  after  the  divine  promise  was  given  to  him.  According  to  Rashi,  Jacob 
 understood  the  divine  promise  1DD  iTTl^  D''1J  PHpl  "lU  mil  mS  be  fruitful  and 
 multiply ;  a  nation,  yea,  numerous  nations  shall  come  from  thee,  as  if  the  first  pro- 
 mise ^U  a  nation,  applied  to  his  next  born  son  Benjamin;  and  as  the  words 
 D''13  7T\\)  numerous  nations  indicate  a  plurality,  w^hile  Jacob  had  no  more  than  the 
 one  son  born  to  him  after  the  promise  was  made,  he  applied  these  words  to  some  of 
 his  grandchildren,  preferring  the  sons  of  Joseph  before  all  others.  This  opinion  is 
 further  confirmed  by  Abarbanel,  who  infers  from  the  words  TIN  'T12''1  and  blessed  me, 
 which  Jacob  uses  in  the  text,  that  he  considered  this  blessing  as  bestowed  upon  him 
 individually,  and  that  therefore  he  had  a  right  to  transfer  that  portion  which  yet 
 remained  to  be  fulfilled,  to  whichever  of  his  sons  he  pleased.  The  same  commen- 
 tator also  contends  that  from  the  words  "|"IDD  ^3jn  I  will  make  thee  fruitful, 
 taking  precedence  of  every  other  part  of  the  divine  promise,  Jacob  had  a  prophetic 
 indication  that  D''~1SX  Ephraim,  (the  paronomasia  of  "|"1D?0,)  was  to  attain  precedence, 
 and  become  raised  above  his  brother.  "  If  we  consider  the  relation  in  which  Joseph, 
 individually,  and  as  regards  his  own  person,  was  placed  to  the  Israelites — the  descend- 
 ants of  Jacob  as  a  people,  distinct  from  the  Egyptians — we  find,  that  as  the  minister 
 of  Pharaoh,  he  was  become  an  Egyptian  citizen,  and  as  such  belonged  to  another, 
 a  foreign  nation.  Thus  Jacob  had  but  one  son  left  of  his  beloved  Rachel :  the  other, 
 from  his  position,  his  new  connexions  and  duties,  was  as  it  were  lost  to  his  father. 
 To  make  up  for  this  loss,  the  sons  of  Joseph  were  adopted  by  Jacob :  and  as  all  the 
 progenitors  of  the  rising  nation  of  Israel  had  been  born  before  Jacob's  arrival  in 
 Egypt,  the  adoption  could  not  be  extended  further  than  those  two  sons  of  Joseph, 
 who  were  born  before  that  event."  {Tuch.)  W'GV  'Hp  An  aggregation  of  people. 
 "  A  figurative  expression,  denoting  a  numerous  population,"  (Cahen.)     According 
 
320  GENESIS    XLVIII. 
 
 7.  And  as  for  me,  when  I  came  from  Padan,  Rachel  died  by 
 me  hi  the  land  of  Canaan,  on  the  road,  while  yet  there  was  a  con- 
 siderable way  to  come  unto  Ephrath :  and  I  buried  her  there  in 
 the  way  of  Ephrath,  that  is  Beth-lechem. 
 
 8.  When  Yisrael  beheld  Yoseph's  sons,  he  said.  Who  are  these  ? 
 
 9.  Yoseph  said  unto  his  father.  They  are  my  sons,  whom  God 
 
 has  given  me  in  this  land :  he  said.  Bring  them,  I  x^ray  thee,  unto 
 
 me,  that  I  may  bless  them. 
 
 ing  to  Abarbanel,  it  is  a  justification  which  Jacob  offers  f  o  his  other  sons,  for  having 
 preferred  Joseph  to  the  right  of  primogeniture.  As  if  ihe  patriarch  said,  "  I  owe 
 Joseph  some  reparation  for  the  disrespect  with  which  I  was  compelled  to  treat  his 
 mother's  corpse  Avlien  I  huried  her  by  the  road  side,  instead  of  carrying  her  to 
 Hebron."  Philippson,  however,  looks  \ipon  it  as  the  reason  which  Jacob  assigns 
 why,  without  any  injustice,  he  could  bestow  a  larger  portion  on  the  children  of 
 Rachel,  and  on  Joseph  as  her  first-born;  Since  it  was  only  the  circumstance  of  her 
 dying  suddenly,  that  prevented  her  from  having  more  children,  who  would  of  course 
 have  been  entitled  to  their  shares  of  the  inheritance.  That  consequently,  now  that 
 he  is  about  to  dispose  of  one  of  these  shares,  he  reminds  his  sons  of  the  untimely 
 death  of  his  favourite  wife ;  a  death  so  sudden  and  unexpected,  that  he  could  not 
 even  bestow  the  last  honours  due  to  her  corpse,  by  interring  it  iu  the  family  sepul- 
 ture, but  was  obliged  to  bury  her  on  the  road  side,  near  where  she  died.  p3  Padan, 
 the  Samaritan  adds,  D"1X  Aram:  (see  sj.'pra  xxiv.  10.,  geographical  note,  page  136, 
 andxxv.'20.  ?zo<e).  vV  T\T\'0  diedby  me,  liteicdly,  upon  me.  Accovdiug  to  Arnkeim, 
 expressive  of  sudden  death.  (Comp.  Numbs,  vi.  9.  DS^DD  yDQl  V^y  DtD  DID''  ""Dl) 
 According  to  Cahen  and  Tuch,  to  my  sorroiv,  or  regret,  after  Mendelssohn,  who 
 renders  it  starb  mir,  in  conformity  with  the  Talmudic  diction  N?X  UnO  nt^'N  pS 
 n?y3?  the  death  of  the  wife  is  felt  by  tio  otie  so  much  as  by  her  husband.  pUD  Rachel, 
 the  Samaritan  adds,  "ION  thy  mother ;  so  likewise  the  Septuagint.  }^"IX  n~l3D  Tiy3 
 Yet  a  considerable  way;  compare  supra  xxxv.  16.  note.  The  Vulgate  renders, 
 eratque  vernum  temjnts,  "  it  was  in  the  spring,"  probably  taking  IIJ?  yet,  in  the 
 sense  in  which  it  is  used,  infra  verse  15.  Rashi,  also  says,  it  happened  TW^ 
 *l*"l3n  in  the  dry  season,  n")3pN1  and  I  buried  her  there,  the  Septuagint  add,  on 
 the  road  to  the  Hipjjodrome. 
 
 8.  ?{<1tJ'''  N"1^1  When  Yisrael  beheld.  According  to  Aben  Ezra  and  Rashbam, 
 though  Jacob's  eyes  were  so  dim,  {infra  verse  10.)  that  he  could  not  plainly  dis- 
 tinguish the  persons  of  those  who  were  in  his  presence,  yet  he  could  perceive,  that 
 besides  Joseph,  some  other  persons  were  near  him.  n?N  '?0  Who  are  these.  Ac- 
 cording to  Abarbanel,  Jacob  was  so  intent  on  his  address  to  Joseph,  that  it  was  not 
 until  he  had  ceased  speaking,  that  he  became  aware  other  persons  were  present, 
 lie  therefore  asks,  "  Who  are  these  that  have  overheard  our  discourse?" 
 
 9.  nT3  In  this  land.  After  Onkelos,  who  renders  NDH  here,  and  is  followed  by 
 Kimchi,   Rashbam,   and   all  modern  translators  and  commentators.*     Abarbanel, 
 
 *  Compare    Genes,   xxxviii.   32.  Ht^np  Hta  nn^l  N*?  Ninnbcrs   xxii.   19.  UCT 
 
wSiS  p«-nii5  nij;!!  i|'i'^5  jyi?  n^*l  '^'^'1  ''^^  ^^^  H^-^ 
 %ip\  ^^1;.l  8  :  DnS  n\5  ^^in  nhsNi  Ti^ns  b^  ri3?|>^3  nn;^SiS* 
 
 !••  -:  IT  -:r     v      ••         ^t  vJit  A- ^  v         ..        v       )     it  .        . 
 
 past  for  the  future  is  an  uncommon  form  of  expression,  and  but  very  seldom  met  witli 
 in  scripture,  where  the  style  is  merely  narrative,  and  not  prophetical.  He  rejects 
 Aben  Ezra'sTei[>\y  as  insufficient,  and  meets  Nachmanides'  assertion,  that  Jacob  used 
 the  word  Tt^*{<  in  a  hypothetical  sense,  as  if  the  text  had  DK  if.  In  this  sense  the 
 Septuagint  also  rendered  Iciv  if.  Rashbam  is  the  only  commentator  who  considers 
 m'p'in  as  the  past  tense,  and  renders  it  by  "those  thou  hast  begotten  during  the 
 seventeen  years  of  my  residence  in  Egypt."  Mendelssohn  renders  it  in  the  second 
 future  thou  wilt  have  begotten,  and  after  him,  Dub7io,  and  the  moderns ;  we  have 
 used  the  potential  mood.  "  Jacob  expressly  declares  it  to  be  his  intention,  that  the 
 two  sons  of  Joseph  only,  whom  he  adopted,  should  rank  among  the  chiefs  of  tribes ; 
 whereas,  any  other  sons  Joseph  might  have,  were  to  take  rank  like  the  rest  of  his 
 grandsons,  and  that  their  portions  in  the  land  should  be  held  in  the  tribes  formed  by 
 their  elder  brethren.  Now  the  scripture  nowhere  mentions,  that  Joseph  had  any 
 children  beside  Ephraim  and  Manasseh.  On  the  contrary,  it  is  evident,  (see  infra 
 1.  23.)  that  he  had  no  other  sons  than  these  two.  His  father  Jacob,  therefore,  in 
 laying  such  stress  on  a  contingency,  that  after  such  a  lapse  of  time  was  not  likely  fo 
 arise,  wished  to  impress  it  strongly  on  the  mind  of  Joseph  and  of  his  other  sons,  that 
 he  wished  only  to  bestow  on  him  a  double  portion,  which  in  fact  constitutes  the  right 
 of  primogeniture;  and  by  which  Jacob  declares,  that  he  constitutes  Joseph  his  first 
 born  son.  Aben  Ezra  thinks,  that  as  Ruben  had  forfeited  his  right  of  primogeni- 
 ture, Joseph,  as  the  first-born  of  Rachel,  was  by  right  entitled  to  succeed  to  that 
 privilege.  But  we  have  already  shewn,  that  the  father  had  full  power  to  dispose  of 
 the  birthright  of  his  sons;  (comp.  supra  xxx.  5.  note,)  and  Jacob,  therefore,  pur- 
 posely names  his  two  eldest  born  sons,  Reuben  and  Simeon."  (Philippson.) 
 "131  DriTlX  t2^  hv  By  the  name  of  their  brethren  shall  they  be  called  in  their  i7i- 
 heritance.  "  As  Joseph  might  perhaps  think  his  father  intended  him  to  become  the 
 progenitor  of  three  tribes,  and  that  the  remainder  of  his  sons  were  to  form  a  distinct 
 tribe  of  Joseph,  it  became  necessary  that  Jacob  should  clearly  pronounce  his  will ; 
 he  therefore  added  these  words,  so  that  no  misunderstanding  should  arise."  (Abar- 
 banel.) 
 
 7.  "131  pStt  ""N!!!  ""iXI  And  as  for  me,  when  J  came  from  Padan,  Rachel  died 
 by  me  in  the  land  of  Canaan.  Most  of  the  ancient  commentators  consider  this 
 address  of  Jacob  as  an  apology,  which  he  offers  to  Joseph  for  not  having  interred 
 his  mother  Rachel  in  the  family  sepulture— the  cave  of  Machpelah — in  which  he 
 (Jacob)  himself  was  so  anxious  to  be  buried.  The  excuse  he  offers  is,  'hV  nnO 
 literally,  she  died  upon  me,  i.  e.  her  death  came  suddenly  upon  me,  so  that  I  had 
 not  the  means  of  carrying  her  to  Hebron.  Such  is  the  exposition  in  which  Rashi, 
 Aben  Ezra,  Rashbam,  and  Nachmanides  agree,  and  which  Dubno  adopts.     Accord- 
 
321  GENESIS   XLVIII. 
 
 10.  (Now  the  eyes  of  Yisrael  were  dim  from  age,  so  that  he 
 could  not  sec  :)  And  he  brought  them  near  unto  him ;  he  kissed 
 them,  and  embraced  them. 
 
 11.  Yisrael  said  unto  Yoseph,  I  had  not  thought  to  see  thy 
 face  :  and  lo,  God  has  shewed  me  also  thy  seed. 
 
 12.  Yoseph  brought  them  out  from  between  his  knees,  and  he 
 bowed  himself  before  him  to  the  earth. 
 
 13.  Then  Yoseph  took  them  both,  Ephrayim  in  his  right  ha?id 
 towards  Yisrael's  left  Jiand,  and  Menasheh  in  his  left  hand  to- 
 wards Yisrael's  right  hand,  and  brought  them  near  unto  him. 
 
 14.  Yisrael  stretched  out  his  right  hand,  and  laid  it  upon  Eph- 
 rayim's  head,  though  he  ivas  the  younger,  and  his  left  hand  upon 
 Menasheh's  head,  placing  his  hands  designedly;  for  Menasheh 
 was  the  first-born. 
 
 been  under  its  direction  ;  he  recognises  in  the  felicity  which  crowns  his  last  moments, 
 the  direct  interposition  of  a  merciful  God.  No  happiness  ■which  could  possibly  have 
 fallen  to  his  lot,  would  so  amply  have  made  amends  for  the  sufferings  he  had  en- 
 dured through  the  loss  of  his  beloved  Joseph.  He,  therefore,  gives  utterance  to  the 
 fulness  of  love  and  joy  that  dwells  in  his  heart,  and  in  so  doing,  traces  the  effect 
 back  to  its  first  Great  Cause. 
 
 12.  innEJ*''1  And  he  bowed  himself.  The  Samaritan  has,  "linnU'^l  they  bowed ; 
 so  also  the  Septuagint  and  Syriac.  Some  moderns  consider  it  as  a  contracted  plural, 
 an  opinion  which  Philippson  combats,  as  Joseph  is  the  acting  person  and  his  sons 
 are  altogether  passive.  According  to  Abarbanel,  Jacob  held  the  two  youths  on  his 
 lap  while  he  was  caressing  them.  And  as  Joseph  feared  the  fatigue  might  prove 
 too  great  for  his  aged  and  exhausted  father,  he  withdrew  them  from  that  posture, 
 and  at  the  same  time  bowed  to  Jacob,  to  thank  him  for  the  kindness  with  which  he 
 had  received  his  grandsons,  and  to  implore  his  blessing  on  them. 
 
 13.  "13''D^3  DHDX  nX  Ephrayim  in  his  right  hand.  Joseph  placed  his  sons  so 
 that  the  first-born,  Manasseh,  should  stand  opposite  to  Jacob's  right  hand,  which 
 therefore  would  naturally  be  placed  on  his  head  during  the  act  of  blessing ;  a  privi- 
 lege due  to  his  primogeniture.  That  the  right  hand  has  always  been  considered  as 
 the  most  honorable,  appears  not  only  from  our  text,  but  also  from  1  Kings  ii.  19., 
 Psalms  xlv.  10.,  ex.  I.  5.  According  to  Abarbanel,  although  Jacob  had  already  in 
 his  previous  address  to  Joseph,  and  when  pronouncing  the  adoption  of  the  two 
 youths,  named  Ephraim  before  Manasseh,  yet  Joseph  did  not  understand  his  father 
 as  thereby  preferring  the  younger,  but  considered  this  as  inadvertently  done ;  and 
 therefore,  to  correct  this  inadvertence,  he  placed  Mcnasseh  in  that  station  of  honour, 
 to  which,  as  his  birthright,  he  was  entitled.  "IvX  C'J^I  And  brought  near  unto  him. 
 "As  if  the  text  had  DHN  them."  {Dubno.) 
 
 11.  13''Q''  nX  His  right.  The  Samaritan  has  "IJ"'D''  1^  riN  his  right  hand :  so 
 likewise  the  Septuagint.    IH''  ON  ?3IiJ*    Placitig  his  hands  designedly.     73£J^  Con- 
 
p0  v%  bni<  ^^n  niK^^  Spv  xS  pp  n?3  '^ki^^.  ^i^j^i  lo 
 -nt<  ^Dr  np-n  13    J  n^nx  vsn*'?  inns:^*^  v^ns  Dy^  onj^ 
 
 I"  Ji--  T     :  IT  VT    -    :  y-    :    •-         at    :  •  "Ti- •■  ^t 
 
 iSkx:^!  ^p;^-n^{1  biSI^'  ':'^^9^P  \m^  Dnsi<~nNt  Dn^# 
 
 however,  refers  it  to  the  divine  promise  of  which  Jacob  had  spoken  and  renders 
 nT3  through  this  promise.  Nachmanides  considers  it  superfluous  that  Joseph,  who 
 had  neither  wife  nor  child  when  he  was  separated  from  his  father,  should  now  tell 
 Jacob  that  his  children  were  born  in  Egypt ;  especially  as  Jacob  had  already  {supra 
 verse  5.)  spoken  of  Joseph's  two  sons,  who  were  born  unto  thee  in  the  land  of 
 Egypt  before  I  came  to  thee.  This  commentator  is  therefore  of  opinion,  that  Joseph 
 said,  nT3  in  reference  to  the  condition  stipulated  by  Jacob,  and  renders  it,  accord- 
 ing to  this  stipulation.  (Compare  Esther  ii.  13.  nii3  myjn  ilTll)  This  render- 
 ing has  been  adopted  by  Sphor7io.  The  Medrash  and  Rashi,  apply  HO  to  the 
 marriage  contract  with  Assenath,  which  Joseph  shewed  to  his  father,  saying,  nT3 
 by  virtue  of  this.  vX  X3  DHp  Bring  them  I  pray  thee  unto  me.  Literally,  take 
 them.  Onkelos  renders,  "Til?  {VS  pj3''"lp  /  pray  thee  cause  them  to  approach 
 to  me. 
 
 10.  niX"l?  ^DV  N?  He  could  not  see,  i.  e.  plainly,  so  as  distinctly  to  recognise 
 the  persons  or  objects  before  him.  Compare  supra  verse  8.  note.  ^'1D"I  DH?  pEi^'1 
 he  kissed  them,  and  etnbraced  them.  This  scene,  together  with  the  heartfelt  con- 
 fession, that  all  the  ways  of  providence  are  most  beneficent,  which  Jacob  utters  in 
 the  next  verse,  form  one  of  the  most  classic  models  of  the  pathetic,  the  sublime, 
 and  the  natural. 
 
 11.  T^JS  ^^5'^  To  behold  thy  face.  HX")  the  irregular  infinitive,  (for  fllXI)  a 
 form  very  seldom  used.  *n??D  I  thought.  "  Conjugation,  Piel  of  the  root  7?D 
 (not  used  in  Kal),  to  judge,  to  think,  (that  being  the  judgment  or  decision  of  the 
 mind  on  the  subject  to  which  it  directs  its  attention.")  {Ben  Sew.)  Onkelos  ren- 
 ders it  n''"l2D  N?  and  is  followed  by  Rashi,  who  has,  I  did  not  think.  Aben  Ezra, 
 Rashbam,  and  Kimchi,  render,  I  did  not  judge  it  possible.  According  to  Abarbanel, 
 it  must  be  rendered,  /  did  tiot  pray,  i.  e.  so  convinced  was  I  of  thy  death,  that  I 
 considered  it  vain  to  pray  for  thy  being  restored  to  me.  Diibno,  (11X3  in  loco) 
 however,  justly  rejects  this  rendering,  as  the  verb  to  pray,  (derived  from  this  root) 
 is  never  found  in  any  other  conjugation  than  Hithpael.     (Compare  supra  xx.  17. 
 
 inyn  hh^n'^i  Numbers  xi.  2.  HC^o  '?'?sn"'i,  1st  Sam.  i.  27.  '•n'p'pDnn  Htn  lyiH  ha 
 
 et  al.  pass.)  "131  DTl/X  TlX  HXin  njHI  and  lo !  God  has  shoioed  me  also  thy 
 seed.  Jacob  is  fully  convinced,  that  an  All-wise  and  beneficent  providence  takes 
 cognisance  of  the  deeds  and  fortunes  of  men  ;  and  that  his  own  eventful  career  had 
 
322  GENESIS   XLVIII. 
 
 15.  He  blessed  Yoseph,  and  said.  The  God,  before  whom  my 
 fathers  walked,  Abraham  and  Yitschak,  the  God  who  fed  me  since 
 I  exist,  unto  this  day, 
 
 16.  The  angel  who  redeemed  me  from  all  evil,  may  he  bless  the 
 lads;  that  my  name  be  named  on  them,  and  the  name  of  my 
 fathers  Abraham  and  Yitschak :  and  that  they  may  multiply  ex- 
 ceedingly in  the  midst  of  the  land. 
 
 service  and  fear  of  the  Lord.  (Compare  supra  v.  22.,  xvii.  1.)  ^DX  HVin  Who 
 tended  me.  "  Conjugation  Kal  of  the  root  nyi  to  feed  a  Hock,  (pascere)  and 
 metapliorically,  to  feed  a  people ;  i.  e.,  to  lead,  guide  them.  Compare  Ps.  xxiii.  1., 
 xxviii.  2.,  Ixxx.  2."  (Gesenius.)  niyJD  Shice  I  exist.  The  Samaritan  ^^IV^- 
 The  Septuagint  renders  c'/c  i^gothtoj,  si7ice  my  youth.  Onkelos  has  '•JIT'SIO 
 since  I  am.  "  This  word  indicates  the  time  when  existence  begins.  Compare 
 Numb.  xxii.  30."  (Ditbno.) 
 
 IG.  Tlt^  Vxjin  "l^PDn  The  aiigel  who  redeemed  me.  "  In  the  preceding  verse 
 we  find  a  subject,  but  no  object  or  attribute;  for  though  Jacob  invokes  the  God 
 before  whom  his  fathers  walked,  he  does  not  address  any  prayer  or  request  to  him. 
 Nor  can  we  assume  that  the  sense  of  this  (preceding)  verse  is  completed  in  the 
 succeeding  one,  since  that  has  a  subject  of  its  own,  (Tli^  7^211  "^NPOri)  who  is 
 only  the  agent  of  the  Deity.*  Our  ancient  commentators  have  not  noticed  this  cii-- 
 cumstance  :  but  to  me  it  appears  that  the  text  (in  verse  15.)  is  concise,  (1^'p  SIpD) 
 but  that  its  full  meaning  is.  The  God  before  whom  wal/ced  my  fathers,  §c.,  he  will 
 SEND  the  angel  ivho  redeerned  me  from  all  evil  to  bless  the  lads.  In  confirmation  of 
 this  view,  I  find  that  Abraham  uses  nearly  the  same  words,  when  he  says  to  the  oldest 
 servant  of  his  house  (supra  xxiv.  1.)  "IDI  ^3X  n''3D  '•jnp'?  X'X  Q'-JOK'n  '•H^X  "H 
 "1"'3D?  13X7?0  nX*''  Nin  The  Lord  God  of  heaven,  who  took  me  from  my 
 father's  house,  S^c. :  He  will  send  his  angel  before  thee.  I  find  that  R'  Obadiah 
 Sphorno  likewise  so  expounds  this  text."  {Dubno.)  "]N?^2n  The  angel.  "  Who 
 has  so  often  been  commissioned  to  visit  me  in  my  need."  (Rashi.)  D''"iy3n  flS 
 The  lads:  the  Samaritan  adds  H^Sn  these.  ")2)  '•Oti*  DHn  N'lpM  That  my  name 
 may  be  named  on  them,  and  the  iiame  of  my  fathers  Abraham  and  Isaac.  Aben 
 Ezra  refers  this  to  the  time  when  the  Hebrew  monarchy  was  divided  info  two 
 kingdoms,  and  the  ten  tribes  were  called  kingdom  of  Israel,  while  their  royal  dynas- 
 ties are  called  house  of  Joseph.  This  exposition  is  rejected  by  Nachmanides,  who 
 observes  that  the  tribes  were  never  called  after  Manassch ;  and  by  Ditbno,  who 
 justly  observes,  that  this  division  of  the  monarchy  was  a  curse  and  ruin  to  the 
 whole  house  of  Israel,  and  would  therefore  not  be  mentioned  by  the  patriarch,  as  a 
 subject  of  exultation  or  as  a  blessing.  Nachmanides  and  Rashbam  expound  it  by 
 "  may  their  posterity  and  name  continue  for  ever."  Dubno  adopts  the  exposition  of 
 Sphorno,  "  may  they  be  worthy  of  having  thoir  names  coupled  with  my  own,  and 
 those  of  my  pious  ancestors  Abraham  and  Isaac."     This  appears  to  us  likewise  to 
 
 *  Having  its  own  subject,  object,   and  attribute,  it  forms  a  complete  sentence 
 within  itself. 
 
v:  IT         A-  -       h-  ■■■  I   -.VT  :-  1    :   -  ^■.-   -   :         j-  tt 
 
 niS  ^y]  pr\f)  Dn^nj^  'nh.s  Di^i  '61^  Dn;i  ^{;^|'^^^  enjoin 
 
 jugation  Piel  of  the  root  73tJ',  respecting  the  true  meaning  of  which  in  this  text 
 much  difference  of  opinion  prevails.  Onkelos  has  |1J?D3nS<  he  did  it  wisely.  So 
 also  R'  Saadias  Gaon,  Raski,  Aben  Ezra,  Kimchi,  (Sharashim.  sub  radix  ?3t^) 
 and  among  the  moderns,  Mendelssohn,  Cahen,  Philippson,  Arnheim,  and  others, 
 who  all  render  designedly.  On  the  other  hand,  Jonathan  and  the  Jerusalem 
 Targum  render  MT'  IT'  J"1S  he  changed  or  shifted  his  hands.  So  likewise  the 
 Septuagint,  (evaWd^  tus  ')(^e7pas),  the  Syriac,  the  Vulgate  {commutans  ma- 
 7ins),  and  among  the  moderns  Tuch,  Gesenius,  S^c. ;  who  all  render  it  he  put 
 his  hands  across.  Rashbam,  Ralbag,  and  Abarbanel,  explain  7'2U  as  if  the  word 
 was  7i3D,  (the  letters  ^  and  D  being  both  of  the  same  organ,  dentals,  tJ^^^DT 
 often  interchange) ;  comparing  it  with  2  Sam.  xv.  31.  psnTlX  D^'y  flX  X3  P3D) 
 and  say,  that  Jacob  placed  his  hand  as  if  he  had  been  ignorant  of  Ephraim's  being 
 the  younger.  Frank  contrives  to  combine  both  opinions,  by  rendering  en  croisant 
 tres  adroitement  ses  mai7is,  "by  crossing  his  hands  very  adroitly  ;"  a  phrase  that 
 certainly  may  with  more  justice  be  applied  to  his  own  translation.  We  agree  with 
 Philippson,  that  the  rendering  adopted  by  the  most  eminent  Jewish  commentators 
 is  the  only  correct  one,  as  the  text  fully  proves.  The  intention  of  the  sacred  histo- 
 rian is  to  tell  us,  that  notwithstanding  the  precaution  Joseph  took  to  secure  the  place 
 of  honour  to  the  first-born,  Jacob  designedly  shifted  his  hands,  so  as  to  confer  the 
 greatest  honour  on  the  younger  son.  And  that  lie  did  not  so  place  his  hands  from 
 caprice,  or  because  he  did  not  perceive  what  station  before  him  each  of  his  grand- 
 sons occupied,  is  fully  proved  by  the  subsequent  words  of  the  text,  (infra  verse  19. 
 TiyT"  '•31  ^^y^^)  Avluch  leave  no  doubt  as  to  the  design  with  which  the  word  ?3EJ' 
 is  here  used.  This  is  the  first  instance  we  meet,  of  the  practice  which  afterwards 
 became  so  common,  of  the  laying  of  hands  upon  persons  blessed  or  set  apart  for  any 
 purpose  or  office.  "lIDSn  TS^^O  *D  For  Manasseh  was  the  first-boi-n.  According 
 to  Aben  Ezra,  the  word  'D  should  here  be  rendered  although.  But  according  to 
 Rashi  and  Kimchi,  the  usual  meaning  of  the  word  for  is  here  to  be  retained. 
 
 15.  FlDI''  nX  "]^2"•1  He  blessed  Joseph.  The  Septuagint  has  Kal  evXo'^pjaev 
 avTovs^  he  blessed  them,  as  if  the  text  had  D^^?.  According  to  Rashbam  and 
 Nachmanides,  these  words  must  be  understood  as  applying  to  the  family  or  house 
 of  Joseph,  his  descendants.  The  former  of  these  commentators  justly  remarks, 
 that  blessing  the  children  is  a  blessing  to  the  father.  Sphorno  is  of  opinion  that 
 Jacob  gave  a  distinct  blessing  to  Joseph,  Avhich  is  not  preserved  in  the  text :  and 
 then  he  bestowed  a  blessing  on  the  children.  This  view,  however,  is  combated  by 
 Dubno  (TlNl  in  loco).  Tuch  and  Frank  are  also  of  opinion,  that  the  text  here 
 speaks  of  the  tribe  or  house  of  Joseph.  'I"»32?  TlSi^  1D?nnn  "IC^K  Before  whom, 
 walked  my  fathers.  An  Hebraism.  To  walk  before  or  with  God,  is  an  idiomatic 
 expression  peculiar  to  the  Hebrew,  and  denotes  to  be  altogether  devoted  to  the 
 
323  GENESIS    XLVIII. 
 
 17.  When  Yoseph  saw  that  his  father  laid  his  right  hand  upon 
 the  head  of  Ephrayim,  it  displeased  him :  and  he  raised  his 
 father's  hand,  to  remove  it  from  Ephrayim's  head  unto  Menasheh's 
 head. 
 
 18.  Yoseph  said  unto  his  father,  Not  so,  my  father:  for  this 
 is  the  first-born ;  put  thy  right  hand  upon  his  head. 
 
 19.  But  his  father  refused,  and  said,  I  know  it,  my  son,  I  know 
 it ;  he  also  shall  become  a  people,  and  he  also  shall  be  great :  but 
 yet  his  younger  brother  shall  be  greater  than  he,  and  his  seed 
 shall  become  a  fulness  of  nations. 
 
 20.  Thus  he  blessed  them  that  day,  saying,  In  thee  shall  Yis- 
 rael  bless,  saying,  God  make  thee  like  Ephrayim,  and  like 
 Menasheh :  so  he  placed  Ephrayim  before  Menasheh. 
 
 21.  Yisrael  said  unto  Yoseph,  Behold,  I  die;  but  God  wdll  be 
 with  you,  and  bring  you  again  unto  the  land  of  your  fathers. 
 
 22.  Moreover,  I  have  given  to  thee  one  portion  above  thy 
 brethren,  which  I  took  out  of  the  hand  of  the  Emorite  with  my 
 sword  and  with  my  bow. 
 
 ingli/  numerous;  and  Dicbno  remarks,  that  the  word  VO'O  fubiess,  indicates  the 
 extreme  of  numbers  or  multitudes,  which  leave  no  room  for  any  more.  But  Onkelos 
 has  K''0JDy3  pt3vt^  rulers  of  jiations ;  a  version  whicli  is  rather  borne  out  by 
 history  than  by  the  words  of  tlie  text. 
 
 20.  "ID")  Cmnil  Thus  he  blessed  them,  §c.  "  The  repetition  of  the  word  "IDN^ 
 saying,  proves  tliat  the  text  preserves  the  very  words  Jacob  used  on  the  occasion." 
 {Dubno.)  h'^-\'^>  l-a""  13  In  thee  shall  Israel  bless.  "  All  the  children  of  Israel 
 shall  use  this  form  of  benediction."  (Aberi  Ezra.^  "  Whosoever  wishes  to  bless 
 his  son,  shall  do  it  in  these  words."  (Rashi.)  Some  are  of  opinion,  that  from 
 Jacob's  using  the  singular  "]3  m  i/iee,  he  addressed  Joseph.  (Compare  supra  ver.  15.) 
 ntJ'^nril  DnSXa  D''n'?X  ID^''  God  make  thee  like  Ephrayim  and  like  Menasheh. 
 After  the  lapse  of  more  than  3000  years,  these  wor-ds  still  form  the  benediction  with 
 which  every  parent  in  Israel  blesses  his  child.  "131  D''1QS  DtJ'*!  So  he  placed 
 Ephrayim  before  Menasheh.  By  bequeathing  unto  his  descendants  this  form  of 
 benediction,  lie  introduced,  and  perpetuated  among  them,  the  habit  of  giving  prece- 
 dence to  Ephraim  before  his  elder  brother. 
 
 21.  ^IDV  7K  bsIB'^  "ltt^<''1  Yisrael  said  unto  Yoseph.  "  Having  adopted  his 
 two  grandsons,  and  blessed  them,  Jacob  now  again  addresses  himself  to  Joseph,  the 
 progenitor  of  the  two  tribes  which  Jacob's  adoption  has  called  into  being,  and  whose 
 territorial  advantages  he  is  now  about  to  secure."  (Tuch.) 
 
 22.  "p  Tins  *JS1  Moreover  I  have  given  to  thee.  "  It  is  evidently  the  intention 
 of  Jacob,  that  having  bestowed  on  the  sons  of  Joseph  the  prerogative  of  forming 
 two  distinct  tribes,  he  now  proceeds  to  grant  Joseph  an  additional  or  dcuble  portion 
 
 VOL.    I.  4    £ 
 
-^j;  i^'Jb;-!!  V5«  n^^^f  ^2  t)DV  «>\\  17   "^'^^   :  pxn  I'll;)! 
 -t^iNj'i  h)ft;i  link  ^\pn^  vnj^-n!  "rjbn'l  vyv.^  V^'l  C3't^?^  ^^1 
 
 A-    T      I  J-  V    T  V        ):)■•  V         s-  IV    -    :  /  '■-  •  \    .     ■ 
 
 \^pr}  vn^j  n'^^Ki  S'^r  kp-d^i  Dj;S-n^n^  x^n-D5  ^nyT,  ''^5 
 
 I      Jt  -  f    T  T  :         at:  •  J  -  ;         '^t;  iv  :  >•  y  -         •  '^;      t       •   . 
 
 xJinn  dt;5  cS^in  20  :  rym-^'q  'n;r\i  lynn^  ^4^  ^^ii^' 
 n^^^l  c:n.5^3  tzi^hSt?  ^^pb^^^  ^Bi<S  '^isin^':  Tinn^^  'Ji?  ^1^^5S 
 
 r-  ■        I  ••  V  ••    T  :     •         V      <;  -  iv   -   :       J-  :   ■  •  v.-  :    v  .  .   ^t 
 
 J  D5^nh^f  px-^Ni  Dpnx  n\^rii  dp^JJ^  b^^^S^f  n;ni  np  ^pb^^ 
 
 •      v:  IT         J-  •  •    :  |-T  •?■.•    -:         )  av   -         »^  >.-    -         j:-  :       ■>)  :         -it        ■     .1 
 
 be  the  sense  of  these  words :  since  we  find  that  on  another  occasion,  when  Jacob  repu- 
 diates an  act  of  violence  committed  by  two  of  his  sons,  (infra  xlix,  6.)  he  is  most 
 anxious  that  his  honored  name  may  not  be  coupled  with  their's.  liT*!  That  they 
 may  multiply.  "  nJT  denominative,  from  JT  Jish,  denotes  to  increase,  multiply 
 like  fishes."  {Gesenius.)  This  verb,  denoting  increase  with  the  fecundity  of  fishes, 
 occurs  not  again  in  the  scriptures.  "  Neither  the  Chaldee,  the  Greek,  nor  the  Latin, 
 have  any  analogous  verb  derived  from  fish,"  (Cahen.)  For  a  full  exposition  of 
 this  blessing,  see  note  (a)  at  the  end  of  the  section. 
 
 17.  SlDV  KT"!  When  Joseph  saw.  According  to  iJasA&am,  this  circumstance,  and 
 the  conversation  related  in  the  succeeding  two  verses,  took  place  before  Jacob  pro- 
 nounced the  blessing.  This  opinion  is  adopted  by  Diihno,  who  asks,  of  what  use 
 was  it  for  Joseph  to  remove  his  father's  hands  after  the  benediction  was  pronounced? 
 and  also  by  Mendelssohn,  who  renders  "  seine  rechte  hand  legen  Avolte,"  was  about 
 to  lay  his  right  hand.  '^JDJT'I  He  raised,  literally,  he  laid  hold  of  .  "  He  lifted  up  his 
 father's  hand  from  the  head  of  his  son,  and  supported  it  in  his  own  hand."    {Rashi.) 
 
 19.  TiyT"  ''33  TiyT'  I  hnow  it  my  son,  I  know  it.  According  to  Rashi,  "  1  know 
 which  is  the  first-born:"  \)\\i  Jonathan  renders  the  first  TiyT'  by  XJyiS  and  the 
 second  by  i<3D''3n  thus:  "  I  know  that  he  is  the  first-born,  and  1  discern  that  he 
 also  will  become  a  people,  and  he  also  will  become  great  ;  but  yet,  &c."  Men- 
 delssohn has  adopted  this  rendering,  which,  however,  is  not  approved  of  by  other 
 translators.  13DD  ?TJ''  jtDpH  ITli*  D?1K1  But  yet  his  younger  brother  shall  be 
 greater  than  he.  This  is  the  third  time  in  the  history  of  Jacob  that  the  younger 
 brother  is  preferred  to  the  elder.  First,  Jacob  himself  to  Esau,  (supra  xxv.  23.) 
 Then  Joseph  to  Reuben,  (supra  verse  5.)  ;  and  lastly,  Ephraim  to  Manasseh.  How 
 fully  this  prediction  was  verified,  is  proved  by  (he  subsequent  history  of  these  two 
 tribes.  See  note  (6)  at  the  end  of  the  section.  D''13n  ^12  A  fulness  of  nations. 
 According  to  Jonathan  and  Aben  Ezra,  who  arc  followed  by  most  moderns,  exceed- 
 
324  GENESIS    XLIX. 
 
 Ch.  XLIX.  1.  Then  Yaacob  called  to  his  sons  and  said,  As- 
 semble ;  and  I  Avill  tell  you  that  which  shall  befall  you  in  later 
 days. 
 
 and  uses  the  word,  my  sivord  and  my  how,  to  indicate  that  he  as  a  man  of  peace, 
 did  not  seek  to  acquire  possessions  otherwise  than  by  lawful  purchase — and  that  the 
 money  he  paid  was  the  only  arms  he  ever  employed.  Others  see  in  these  words,  an 
 allusion  to  the  conquest  of  Shechem,  by  Simeon  and  Levi;  an  opinion  which  Abar- 
 hanel  rejects,  since  Jacob  so  strongly  repudiates  that  deed.  {Infra  xlix.  7.)  More- 
 over, the  Amorites  never  possessed  or  dwelt  in  Shechem,  so  that  it  could  not  be 
 taken  from  them.  It  appears  that  Jacob,  speaking  under  the  influence  of  the  spirit 
 of  prophecy,  treats  future  events  as  if  they  were  already  passed,  and  as  if  the  inter- 
 vening centuries  form  no  barrier  to  the  carrying  out  of  his  will.  Therefore,  he  speaks 
 of  Israel's  return,  of  his  gift  to  Joseph,  and  of  the  future  conquest  of  Palestine  in  the 
 preter,  to  indicate  that  these  events  are  as  certain  as  if  they  had  already  occurred. 
 And  he  says,  I  have  taken  from  the  Amorite,  for  as  he  is  the  progenitor  of  the  whole 
 people  of  Israel,  he  looks  upon  their  act  as  his  own;  and  he  also  thereby  expresses 
 his  right  to  make  this  gift  to  Joseph  to  be  as  absolute  as  if  he,  Jacob  himself,  with 
 sword  and  bow  had  conquered  the  land  from  the  Amorites,  the  principal  nation  of 
 Canaan. 
 
 Ch.  XLIX.  1.  "131  3py*  ^?'^p^1  Then  Yadcob  called  to  his  sons.  Having  com- 
 pleted the  adoption  of  his  two  grandsons,  and  conferred  on  them  his  parting  bene- 
 diction, Jacob,  who  feels  the  immediate  approach  of  death,  rallies  his  expiring 
 energies,  and,  summoning  his  sons  around  him,  imparts  to  them  his  dying  directions 
 in  a  style  of  sublimity  and  pathos  that  bespeaks  the  intensity  of  his  feelings,  and 
 invests  the  last  moments  of  the  patriarch  with  all  the  dignity  of  the  prophet,  the  so- 
 lemnity of  the  preacher,  and  the  overflowing  love  of  the  tender  father.  Each  of  these 
 three  characters  in  its  turn  preponderates  in  this  last  address,  which  is  composed  of 
 reproofs,  predictions,  and  blessings.  The  extreme  importance  of  this  composition 
 as  a  prophecy,  a  poem,  and  a  religious  document,  the  evident  influence  it  exercised 
 on  the  subsequent  fortunes  of  the  Israelites,  and  the  obscurity  of  expression  which 
 pervades  it  in  some  parts,  have  called  forth  the  exertions  of  commentators  and  theo- 
 logians; so  that  few  portions  of  the  sacred  scriptures  have  been  subjected  to  more 
 profound  research,  or  to  greater  diversity  of  opinion.  We  shall  at  the  end  of  the 
 section,  note  (c),  submit  to  our  readers,  the  views  of  various  biblical  critics  on  this 
 most  ancient  of  poems  :  From  the  Deist,  who  proclaims  it  as  representing  the  im- 
 personation of  the  twelve  signs  of  the  zodiac,  or  the  Rationalist,  who  seeking  to 
 deprive  Jacob  of  the  authorship,  tries  to  fix  the  date  of  its  composition  at  or  about 
 the  reign  of  David,  to  the  sound  and  learned  commentator,  who  refutes  all  their 
 objections,  and  triumphs  over  their  vagaries.  "131  D3?  m^JXI  And  J  will  tell  you 
 that  which  shall  befall  you.  According  io  Medrash  Rabbah,  ^.ndi  Rashi,  Jacob  in- 
 tended to  reveal  the  future  until  the  end  ;  (ypi^  nS  Ti'Oi?)  or,  accoTdin^  to  Jonathan, 
 and  the  Turgum  Jerushalmi,  the  rewards  and  punishments  of  a  future  state;  but  he 
 was  not  permitted  to  do  so,  (HJiDC'  12DD  np'pHDJ)  and  he  therefore  altered  the 
 subject  of  his  address.  N"lp^  shall  befall.  "  This  root  is  sometimes  found  with  an 
 X  as  the  last  radical,  (comp.  supra  xlii.  38.  J1DN  inX"lp1)  and  sometimes  with  a  H 
 
V     -:  •)■■  V  T  Tj-    -    :  :    ,T  ••  •,  -       at  r  v  ).<«■:,-         yx)  :  • - 
 
 of  inheritance,  in  tlie  land  which  the  Lord  had  promised  to  bestow  on  him  and  his 
 descendants,  and  of  which  therefore  he  had  the  best  right  to  dispose.  But  while 
 such  is  Jacob's  plain  and  obvious  meaning,  the  wording  of  the  text  offers  difficulties 
 which  have  excited  the  attention  of  commentators  in  every  age."  {Philippson.) 
 ^nriJ  I  have  given.  "  The  preter  is  used  instead  of  the  future,  a  mode  of  parlance 
 frequently  employed  in  scripture."  {Philippson.)  inX  W2'^  One  portion.  This 
 word  has  given  rise  to  considerable  difference  of  opinion.  Jonathan  renders, 
 D3EJ*T  Nmp  n^  the  town  of  Shechem,  but  adds,  i^jriD?  *in  p?in  one  portion  as  a 
 gift;  thus  combining  the  tradition,  which  relates,  that  the  town  of  Sichem,  the  burial 
 place  of  Joseph,  was  the  gift  bestowed  on  him  by  his  father,  and  the  rendering  of 
 Onkelos,  who  in  conformity  with  the  letter  of  the  text,  has,  1T\  p?in  one  portion. 
 This  hesitation,  as  to  which  opinion  should  be  adopted,  is  followed  by  Rashi  with  a 
 leaning  in  favour  of  the  tradition,  and  by  Aben  Ezra,  who  gives  the  preference  to 
 the  rendering  of  Onkelos.  The  Septuagint  do  not  translate  the  word,  but  have, 
 SiSwfii  <T0t  2<xtytta  i^aipe  tov.  Rashbam,  however,  a.nd  a.lso  Nachma7iides  and 
 Abarbanel,  render  D3EJ'  not  as  a  noun  proper,  the  name  of  a  city,  but  as  a  common 
 noun,  here  signifying,  share  or  portion,  district  or  moimtain  ridge.  Of  ancient  versions, 
 besides  Onkelos,  the  Syriac,  and  the  Arabic  oi  R'Saadias  Gaon,  adopt  this  render- 
 ing; so  also  Me7idelssohn,  Diibno — who  calls  attention  to  the  impossibility  of  recon- 
 ciling the  use  of  the  cardinal  number,  ^^^?  one,  with  D^tJ'  if  that  be  a  noun  proper 
 and  the  name  of  a  city — and  most  of  the  modern  translators,  as  well  as  ourselves. 
 *nnp?  lEJ'N  which  I  have  taken.  "  Here  again  the  preter  is  used  for  the  future,  as 
 in  the  former  instance,  TinJ  ;  for  it  is  certain,  that  Jacob  had  not  yet  taken  it,  and 
 therefore,  could  not  then  give  it,  although  he  could  and  did  direct  that  the  portion 
 should  be  given  after  the  lands  should  have  been  taken  possession  of"  {Philippson.') 
 TlEJ'pQI  ""Qina  ''"iMDNn  I^D  Out  of  the  hand  of  the  Amorite  ivith  my  sword  and 
 with  my  bow.  According  to  Rashi,  and  a  tradition  preserved  in  the  -^sendo-Book  of 
 Yushar,  after  Simeon  and  Levi  had  killed  the  male  inhabitants  of  Shechem,  and 
 Jacob  had  returned  from  Bethel,  (see  supra  xxxv.  16.)  the  Amorites  attacked  him, 
 and  a  protracted  conflict  ensued,  which  terminated  in  the  defeat  and  submission  of 
 that  nation  or  tribe.  And  it  is  in  allusion  to  the  conquest  he  then  achieved,  that 
 Jacob  speaks  of  what  he  has  gained  from  the  Amorite.  According  to  Nachmanides, 
 however,  the  Amorites,  probably  as  the  most  powerful  of  the  seven  nations  of  Canaan, 
 are  in  scripture  frequently  named  as  representing  the  whole  population  of  that  land. 
 (Compare  supra  xv.  16.  nOXH  ])]}  uh^i^  i6  '•3,  Amos  ii.  9.  nS  ''mD£^'^  ''3JN1 
 "  Dn^:SD  nOXn  ibid  verse  10.  nONH  pN  nX  n^'h  et  al.  pass.)  When 
 Jacob  therefore  says,  "from  the  Amorite,"  he  means  the  various  tribes  or  nations 
 who  inhabit  that  country.  TlE^pHI  '•21113  With  my  sword  and  with  my  bow. 
 Onkelos  renders,  ^niy331  TllP^i^  with  my  prayers  and  supplications,  and  Rashi 
 explains  the  text  by,  "  that  means  his  wisdom  and  his  prayers."  According  to 
 Nachmanides,  these  words  indicate,  that  all  the  future  possessions  of  the  Israelites 
 in  the  promised  land,  will  be  the  fruits  of  conquest,  and  that  nothing  will  be  ceded 
 to  them  by  treaty.  (Comp.  Josh,  xi,  19.)  According  to  Abarbanel,  Jacob  here 
 speaks  of  the  part  of  the  field  he  bought  for  a  hundred  Kesitahs,  (supra  xxxiii.  19.) 
 
325 
 
 GENESIS    XLIX. 
 
 2.  Unite  together  and  hear  ye  sons  of  Yaacob ;  listen  to  Yisrael 
 your  father. 
 
 3.  Eeiiben,  my  first-born  art  thon,  my  strengtli  and  the  prime 
 of  my  manhood  ;  superior  in  dignity,  superior  in  power. 
 
 4.  But  unstable  like  water,  thou  shalt  have  no  preference,  for 
 thou  didst  ascend  the  bed  of  thy  father :  then  didst  thou  profane 
 my  couch,  b^/  ascendm^  it. 
 
 D51X  -wliereas  the  JIX  used  here  retains  its  vowels,  -whether  a  suffix  be  added  to  it 
 or  not,  as  Deut.  xx.  17.  131X  Hosea  xii.  8.  "•?  |1X  ^Ob^VD  and  is  expressive  of 
 strength,  particularly  the  power  of  generation,  in  ■which  sense  it  is  used  here. 
 Ty  "in''1  nXi^  in""  superior  in  dignity,  superior  in  power.  "  The  word  "in*  has 
 two  distinct  meanings ;  either  that  of  remainder,  remnant,  or  coritinuation,*  or  of 
 siqjerioritg,  distinction,  excellence.**  (Bensew.)  It  is  in  the  last  named  sense  it  is 
 here  used.  riNK'  dignity.  "  Strictly  an  infinitive  of  the  verb  i^K^J  to  raise.  Hence, 
 a  raisijig,  exaltation,  or  dignity.''  (Gesenius.)  According  to  the  Medrash  and 
 Rashi,  this  word  is  used  by  Jacob  to  designate  the  sacerdotal  office,  as  it  alludes  to 
 D''DD  niN''tJ'i  the  raising  of  the  hands  by  the  priests  when  they  pronounced  the  bene- 
 diction. R'  Levi  ben  Gerson,  however,  considers  ^^^t^'  like  nt^tJ'D  to  be  an  allu- 
 sion to  the  twofold  portion  of  the  heritage.  So  likewise  the  Vulgate,  ty  power. 
 According  to  the  Sepluagint,  who  translate  the  whole  sentence  as  if  they  had  read 
 "in^  instead  of  IJl^  and  render,  "  rude  to  be  borne,  and  rude  in  thy  obduracy ;" 
 this  -word  TV  is  used  in  a  bad  sense,  which  however  as  Tuch  justly  observes,  it 
 never  is  in  scripture.  The  Medrash  and  Rashi,  are  of  opinion,  that  Jacob  used  this 
 ■word  as  expressive  of  royalty.  (Compare  1st  Sam.  ii.  10.  13??0?  TV  jflV)  Accord- 
 ing to  Philippson,  the  meaning  of  the  whole  verse  is,  "  Reuben,  thou  art  my  first- 
 born, &c.,  therefore,  thou  shouldst  have  been  superior  in  dignity,  &c."  As  if  the 
 text  had  p  ?y.  But  it  appears  more  in  conformity  with  the  context,  that  all  these 
 advantages  were  inseparable  from  the  right  of  primogeniture,  and  as  such  actually 
 enjoyed  by  Reuben,  until  his  father's  will  deprived  him  of  them. 
 
 4.  tnS  Unstable.  A  word  which  in  this  form  does  not  again  occur  in  scripture. 
 The  Samaritan  has,  ntn3  thou  didst  swell,  as  if  it  were  the  second  person  masc. 
 prefer,  rendering  the  word  as  a  verb.  The  Targumim  do  not  translate  but  pai-a- 
 phrase.  The  Septuagint  has  d^vfiplaas,  Symmachus  v-Trtpe^eaas,  the  Vulgate, 
 effusus  est.  Rashi,  Rashbam,  Aben  Ezra,  and  Kimchi,  {Sharashim  sub  radix  TriD) 
 also  agree  in  explaining  its  primary  signification  by,  to  swell,  foam,  boil  up,  whence 
 figuratively,  to  ha  fickle,  unstable,  or  arrogant.  (Comp.  Judges  ix.  4.  D''p''"l  D''tJ*JX 
 D''TnS1  Jeremiah  xxiii.  32.  DniTHDn  DnnpC^n  Zephaniah  iii.  4.  DHniD  n\S^33). 
 Nachmanides  suggests,  that  the  word  TPIQ  may  be  a  transposition  of  JITSn  (like 
 1^22  or  nC^a,  n7K>^  or  ntt?t^)  rash?iess,  impetuosity,  haste.  Tlius  little  differ- 
 ence of  opinion  exists  as  to  the  primary  signification  of  the  word;  but  commen- 
 
 *  Exod.  X.  5.  nt2"'^Dn  in''  nS.     Numbs.xxv.ll.  mn  nnv     Isaiahxxxviii.  lO. 
 
 **  Job.  iv.  21.  D3  Din''  yO:  iihr\.   Pn.v.  xvii,  ITT'  nStJ'  etali.poss. 
 
^n^  'm  n'm'i]  'r\2  nm  'i^^i  ji^wsn  3    ♦  ny:i^  hi^y^'r^iii 
 
 IT  'V      ^*        :      T   :  v.-    •         jT 
 
 (com-pare  stipra  xliv.  29.  |1DX  impi);  the  meaning  however  is  the  same,  to  meet, 
 to  encounter,  ov  s-pea.king  oi  fate  or  fortune,  to  befall."  (Dubno.)  D''JDST  n"'"inN3 
 in  later  days.  According  to  Nachmanides,  these  Avords  should  be  rendered,  tfie  last 
 days,  as  they  indicate  the  advent  of  Messiah ;  but  according  to  Abarbanel,  who  is 
 followed  by  Dubno,  they  indicate  some  undefined  period  remote  from,  or  at  least 
 later  than,  the  times  of  the  person  speaking.  Mendelssohn  renders,  in  the  latest 
 times.  Cahenhas,alaJindesjours,  "  at  the  end  of  time  ;"  considering  n''"inX  as 
 the  converse  of  JT'ti'X")  the  begiyining.  Fratik  and  Philippson,  both  render,  in  the 
 cotirse  of  time.  Olhexs  render  it  hereof  ter  j  while  we,  endeavouring  to  retain  the 
 literal  meaning  of  the  words,  and  also  to  give  the  sense  which  we  understand  them 
 to  convey,  have  employed  the  indefinite  term,  later  days.   (Comp.  Numbs,  xxiv.  14.) 
 
 2.  1V3pn  Unite.  "  This  is  the  parallelism  of  ISDXn  assemble  in  the  preceding 
 verse,  as  is  Israel  your  father,  to  sons  of  Jacob,  These  two  verses  form  an  intro- 
 duction, the  prosaic  simplicity  and  meagrencss  of  which,  when  contrasted  with  the 
 lofty  elegance  of  later  productions,  as  the  opening  of  Moses'  last  song  (Deut.  xxxii. 
 1 — 3.),  or  that  of  Deborah  (Judges  v.  2 — 5.),  proves  that  Jacob's  blessing  must 
 have  been  composed  at  a  time  when  poetry  among  the  Hebrews  was  yet  in  its 
 infant  rudeness."  (^Philippson.)  )]!JD2f\  Hearken,  a  word  which  occurs  twice  in 
 this  verse.  The  second  time  Onkelos  renders,  |S?1X  1?3p1  receive  iristruction  : 
 So  hliewise  Jonathan.  D3''I3S  your  father  j  before  this  word  the  Septuagint  intro- 
 duces the  imperative,  oKoixraTe  hear. 
 
 3.  nnS  """IDS  My  first-born  art  thou.  "  Reuben,  as  the  first-born,  is  by  right 
 entitled  to  the  best  blessing  his  father  can  bestow.  This  right,  however,  he  has 
 forfeited,  and  his  claim  is  now  for  ever  set  aside.  Thus  Jacob's  address  to  Reuben 
 consists  of  two  parts  :  In  the  first,  the  privileges  of  primogeniture  are  pourtrayed  in 
 ihe  most  striking  language :  In  the  second,  their  forfeiture  by  Reuben  is  pronounced, 
 and  the  cause  alluded  to  in  obscure  terms."  (Tuch.)  According  to  Onkelos,  the 
 first-born  is  entitled  to  three  great  privileges  before  and  above  his  brethren;  to  that 
 of  a  twofold  share  of  the  heritage,  and  to  those  of  priesthood  and  of  royalty.  In 
 allusion  to  these  three  distinctions,  Jacob,  according  to  Eashi,  makes  use  of  three 
 distinct  terms ;  my  first-born,  &c.,  with  reference  to  the  heritage;  superior  in  dig- 
 nity, with  reference  to  the  priesthood ;  and  superior  in  power,  with  reference  to 
 royalty.  This  explication  is  also  adopted  by  Jonathan,  and  the  Jerusalem  Targum. 
 ■•JIJ?  JT'K^X"!  the  prime  of  my  manhood,  the  parallelism  of  *n3  my  strength.  The 
 Septuagint  render,  the  first  of  my  children,  as  if  the  text  had  "iJl.  The  Vulgate, 
 after  Aquila  and  Symmachus,  renders  principium  doloris  mei.  But  according  to 
 Gesenius,  the  word  used  to  express  grief  or  pain  is,  JIN  which  only  becomes  JIN 
 when  it  has  a  suffix,  as  supra  xxxv.  18.  ""jiN  Jeremiah  iv.  14.  "Jp.ix  Ps.  xciv.  23. 
 
326  GENESIS    XLIX. 
 
 5.  Shim'on  and  Levi,  thet/  are  brethren ;  instruments  of  violence 
 prove  their  affinity. 
 
 They  maintain  that  Jacob,  at  the  recollection  of  Reuben's  misdeed  and  its  conse- 
 quences, became  so  agitated,  that  his  feelings  interrupting  and  breaking  his  enuncia- 
 tion, found  vent  in  unconnected  and  incomplete  sentences.   Accordingly  they  render, 
 
 "  tke7i  didst  thou  profane my  couch  he  ascended,"  as  if  the  concluding  part 
 
 of  the  first  sentence  was  lost  in  sobs.  Philippson  renders,  n??n  TX  then  didst 
 thou  commit  profanation,  n?y  '•yii*''  he  ascended  my  couch,  the  first  sentence  being 
 addressed  to  Reuben,  tie  second,  to  his  other  sons.  We  have  on  the  authority  of 
 Rashi  and  Mendelssohn,  connected  n^bn  with  ^yiV^  but  have  not  employed  any 
 periphrase.  TwV  ascend.  The  Septuagint  render  ov  ave[irj<s^  on  which  thou  didst 
 ascend,  as  if  the  text  had  13  JT'^V  IK'K. 
 
 5.  DTIX  '')?)  JiyDK'  Simeon  and  Levi  they  are  brethren,  "  as  if  the  text  said, 
 '  they  are  alike  and  matched  in  temper  and  disposition,  and  therefore,  true  bre- 
 thren.'"  {Nachma7iides.)  According  to  Philippson,  i\\e  woy 6.  DTIN  brethren  im- 
 plies,  that  Simeon  and  Levi  were  the  two  among  Jacob's  sons  who  kept  most 
 together,  and  made  common  cause  on  every  occasion.  From  this  circumstance,  and 
 from  their  being  the  next  eldest  to  Reuben,  (who  does  not  seem  ever  to  have  been 
 much  respected  among  his  brethren,)  they  took  the  lead  in  every  act  of  violence,  to 
 which  from  their  daring  and  impetuous  tempers  they  were  much  inclined  ;  and  as- 
 sumed a  kind  of  mastery  over  the  rest,  which  Jacob,  fearful  of  the  evil  consequences 
 for  his  posterity,  was  determined  to  put  an  end  to,  by  breaking  up  their  league. 
 (Compare  infra  ver.  7.  "ISI  Ipyi  DppnN.)  According  to  the  Medrash,  Simeon 
 and  Levi  wore  the  chief  instigators  of  the  violence  committed  against  Joseph,  the 
 murder  of  whom  Simeon  proposed  to  Levi.  (Compare  supra  xxxvii.  19.,  and  infra 
 xliii.  24.  and  notes.)  DiTrnDD  their  affinity.  This  word,  which  does  not  again 
 occur  in  the  sacred  scriptures,  has  been  rendered  in  many  different  ways.  Onkelos 
 renders,  pHniSmn  ^1X3  in  the  land  of  their  sojourn,  considering  msp  as  syno- 
 nymous with  nniDp  like  nilJO  (comp.  Ezekicl  xvi.  3.  ITin^OI  "iTnaO  [where 
 /(Tewjc/u' explains  ITll^D  by  -jTimJO]  i6id  xxi.  35.  ^nilDO  pSn  ibid -x-xiy..  14. 
 DmiSO  )*"''<)•  According  to  this  rendering,  which  is  also  adopted  by  Rashi,  and 
 which  requires  that  DiTTn^K)  should  be  translated  as  if  the  preposition  3  in  were 
 prefixed  to  it,  the  sense  of  the  text  w-ould  be,  "  they  used  instruments  of  violence  in 
 the  land  of  their  sojourn."  The  Medrash  Tanchuma,  however,  quoted  by  Rashi, 
 explains  DHTlIDD  by  the  Greek  ij,axaipa,  sword.  This  opinion  is  combated  by 
 Arnheim,  who  contends,  that  the  similarity  between  the  two  words  is  purely  acci- 
 dental. Against  it  Fon  Bohlen  contends,  that  as  the  Canaanites  in  the  most 
 ancient  times  were  ignorant  of  the  art  of  working  metals,  they  imported  their  arms 
 from  the  lonians,  through  PhcEuician  traders:  and  that  along  witli  the  article  im- 
 ported, they  also  adopted  its  Greek  appellation.  Others  consider  this  word  to  mean 
 sale,  traffic,  as  if  the  root  were  "I5^»  whence  Herder  renders  it,  negociations,  a 
 rendering  to  which  Aben  Ezra  inclines,  and  to  which  Abarbanel  is  not  averse,  who, 
 however,  also  proposes  to  render  it,  "  their  thoughts."  The  Septuagint  also  have, 
 c^aipcaii.  Many  other  interpretations  have  been  proposed  on  less  high  authority  ; 
 but  as  Dubno,  after  Rashbam,  justly  observes,  not  one  of  them  preserves  the  parallel- 
 
^^nrl--S^^  bios  e    j  dn^nn^^  Dgn  ^S?  o^nx  \i^l  p??^  ^ 
 
 tators  are  greatly  at  variance,  as  to  whether  it  is  used  as  a  verb  or  a  noun.     Among 
 the  ancients,  the  Samaritan,  Septuagint,  Syriac,  and  Vulgate  versions,  Aquila,  Sym- 
 machus,  Onkelos,  and  Ahen  Ezra;  and  among  the  moderns,  Herder,  Justi,  Booth- 
 royd,  WeUbeloved,   Fater,  Frank,  §c.,  consider  it  a  verb.     Herder,  and  after  him 
 Justi,  connect  it  with  the  last  part  of  the  preceding  verse,  and  render,  "  Thy  su- 
 perior dignity,  thy  superior  power,  passes  away  like  the  foaming  billow."    Salomon 
 also  connects  it  with  the  preceding  verse.     Fratik  contends  that  -\r\\  THS,  rbV  are 
 infinitives,  having  the  form  of  substantives,  but  used  as  preterites.     That,  therefore, 
 -inj  must  be  understood  as  tT\r\'''  THS  ''^^  riTDS  ^"^  "^H  ^^  0'?^  •     ^^"^  ^""^ 
 however,  the  only  ones  among  modern  Jewish  commentators  who  have  adopted  that 
 view.     All  others  recognize  the  authority  of  the  Masorites,  who  by  punctuation  and 
 accent,  declare  the  word  THQ  to  be  an  adjective  noun,  and  disconnect  it  from  the 
 preceding  verse.     Such  is  also  the  opinion  of  RasM,  Rashbam,  Kimchi,  Nachma- 
 nides,  Abarbanel,  and  R'  S.  Ben  Melech;  and,  likewise,  the  rendering  of  the  English 
 authorized  version.     According  to  Philipj^son  and  Tuch,  this  verse  forms  the  anti- 
 thesis of  the  preceding  one,  and  must,  therefore,  be  introduced  by  the  disjunctive 
 but.     Philippson,   after  Abarbanel,  considers   that  the  declaration  inin  1^  thou 
 shall  have  no  superiority,  is  preceded  by  the  reproach,  0^03  THD  "  thou  who  art 
 (swelling,  or)  unstable  like  water,"  which  is  intended  to  explain,  that  the  misdeed 
 he  committed  arose  from  his  natural  levity,  and  also  to  justify  his  exclusion  from  the 
 privileges  of  his  birthright,  because  so  thoughtless,  rash,  and  unsteady  a  disposition, 
 is  not  fit  to  have  any  superiority  or  authority  over  his  brethren  entrusted  to  him. 
 nnin  *?«  thou  shalt  have  no  superiority,  the  converse  of  "in^  used  in  the  preceding 
 verse,  and  in  evident  allusion  to  that  expression.     R'  Saadias  Gaon,  in  his  Arabic 
 version,  renders  the  words  ^T\\T\  h^  D^D3  THS  (according  to  the  translation  of 
 M.  de  Sacy),  "  thou  shalt  not  have  as  much  superiority  as  even  one  sip  of  water." 
 h'hv  *3  for  thou  didst  ascend  (compare  supra  xxxv.  32  ) ;  nDK^JO  the  bed  of,  in 
 regimen,  and  has  the  plural  form  which  this  word  sometimes  assumes,  when  used 
 in  allusion  to  sexual  intercourse.     (Comp.  Leviticus  xviii.  22.  a^tJTl  >«?  ^31  nSI 
 n^'H.  ^2:)^J2  ibid  XX.    13.   nCi'S  ^aSti^D  IDT  nX  221^'  "It^'S  ti'^XI  et   am.  pass.) 
 TinX  thy  father.    "  The  right  of  primogeniture  is  founded  on  the  rights  of  paternity. 
 Keuben  having  invaded  and  violated  the  latter,  has  by  that  means  forfeited  and  de- 
 stroyed  the  former.    Therefore  so  great  a  stress  is  laid  on  the  inS  '•nDK'JO."     {Phi- 
 lippson.) "1D1  rhhn  TX  then  didst  thou  -profane.     Mendelssohn,  after  Rashi,  trans- 
 lates, then  didst  thou  profane  him  who  ascended  my  couch,  as  if  Jacob  used  this 
 periphrase  to  designate,  without  expressly  naming,  himself.     But  this  rendering  re- 
 quires the  words  n'?'?n  TS  to  be  conjoined  into  one  sentence  with  TOV  ''^1^''  with- 
 out stop  or  pause  between  them ;  whereas,  the  tonic  accent  under  T\lhT\  {^  tipcha) 
 is   disjunctive,  and  as  such,  cuts  off  or  stops  the  connexion  with  the  succeeding 
 words,  which  thus  are  made  to  form  a  distinct  sentence.     In  answer  to  this  objec- 
 tion, it  is  urged,  that  in  the  analogous  passage  in  1st  Chron.  v.  1.,  where  the  same 
 phrase  occurs,  the  tonic  accent  connects   the  word  6^nni  with  VnX  ^V^^^  and 
 therefore  affords  authority  for  not  strictly  adhering  to  the  accentuation  in  the  pre- 
 sent text.     But  Von  Bohlen  and   Tuch  uphold  the  authority  of  the  accentuation. 
 
327  GENESIS    XLIX. 
 
 6.  Into  their  secret  council  enter  not,  0  my  soul !  with  their 
 puMic  asseinbly  unite  not,  O  my  honour  !  for  in  their  anger  they 
 slew  the  man  and  in  their  seZ/'-will  they  ham-strung  the  ox. 
 
 7.  Cursed  be  their  anger,  so  fierce ;  and  their  wrath,  so  cruel ! 
 I  will  divide  them  in  Yaacob,  and  scatter  them  in  Yisrael. 
 
 parallelism  here  is  in  the  most  perfect  keeping,  DDX  corresponding  to  23^*1  and 
 J^''K  to  "11tJ>.  All  commentators  agree,  that  DSJ?  signifies  blind  rage,  which  knows 
 not  how  to  distinguish;  and  D3^*"l  t/ieir  unbridled,  wayivard self-will,  whichihough 
 less  violent,  is  equally  destructive.  The  first,  their  blind  rage,  was  the  cause  that 
 they  slew  K'^S  the  man,  (which  as  Aben  Ezra  remarks,  is  pj2n  DEJ'  the  generic  or 
 collective  name,  human  beings,  and  is  used  to  express  many  men,)  as  if  every  man 
 whom  in  their  blind  rage  they  slew  at  Shechem,  was  the  one  who  had  provoked 
 their  wrath.  And  in  their  wayward  mood  llti'  1"lpy  thet/  hamslruiig  the  ox,  (also 
 a  generic  or  collective  name,)  and  destroyed  objects,  that  whether  irrational  or  in- 
 animate, could  not  possibly  excite  their  anger.  TlJJ'  the  ox.  Much  difference  of 
 opinion  exists  respecting  the  rendering  and  meaning  of  this  word.  The  Medrash, 
 which  renders  it  ox,  applies  it  to  Joseph,  whom  these  two  had  been  the  foremost  to 
 injure,  and  whom  both  Jacob  and  Moses  designate  as  '^1t;^*.  (See  infra  verse  22. 
 TlK^  'hv  niyV  ni:3  and  Deut.  xxxiii.  17.  lV  mn  YV^^  "inn).  Some  consider 
 "llti'  as  synonymous  with  Tlfiy  a  he  goat,  or  ?''X  a  ram,  being  metaphorically  ap- 
 plied to  heroes,  princes,  or  leaders  of  the  people,  and  that  here,  it  is  intended  to 
 designate  Hamor  or  Shechem,  his  son,  whom  Simeon  and  Levi  slew  Q3i*"l2  with 
 cool  premeditation.  The  comparison  of  princes  or  heroes  to  bulls  is  found  not  only 
 in  Scripture,  but  also  in  profane  writers;  thus  Homer  (Ilias  ii.  440.)  compares 
 Agamemnon  to  a  bull.  Aben  Ezra,  Rashbam,  and  Abarbanel,  explain  ^iEJ*  as  if  it 
 were  "lltJ'  a  wall,  and  render  TlE^  1"1py  they  demolished  a  wall,  after  Onkelos,  who 
 has  riNJD  "IV.^  iy"in  and  is  followed  by  Aqiiila,  Symmachus,  the  Syriac  and  Arabic 
 versions.  This  rendering,  however,  has  the  inconvenience  that  Ipy,  which  literally 
 means,  to  root  out,  and  which  is  most  frequently  used  for,  to  ham-string,*  must  be 
 rendered,  demolish.  "  The  gradation  of  the  parallelism  is  perfect,  and  kept  up 
 throughout.  They  could  easily  slay  K'''K  every  man  in  their  blind  rage,  because 
 they  had  with  cunning  premeditation,  ham-strung  and  disabled  the  chief,  "llEi*  dux 
 gregis,  who  should  have  watched  over  the  safety  of  his  people.  Thirsting  after  his 
 blood,  they  enticed  him  into  the  pain  and  debility  of  circumcision,  when  like  the 
 ham-strung  steer,  he  could  neither  resist  nor  fly."  {Herder's  Theologische  Briefe, 
 vol.  i.  page  76.) 
 
 7.  ty  n  CDS  "T1"1J<  Cursed  be  their  anger,  so  fierce.  "IIIK  cursed,  the  Sama- 
 ritan has,  "int<  mighty.  ]]}  n  literally,  for,  (scil.  it  is,)  fierce.  "  This  is  either  a 
 prophecy  or  a  prayer,  that  their  anger  may  grow  less  fierce ;  for  TlIX  is  the  con- 
 verse of  Tnn ;  and  as  the  latter  implies  increase,  or  extension,  so  the  former  decrease, 
 
 *  Vide  Joshua  xi.  6.  "Ipyn  OrT'DID  ib.  9.  "Ipy  DH^DID  JIN  2nd  Samuel  viii.  4., 
 and  1st  Chron.  xviii.  4.  33")ri  73  nX  IH  "Ipy^V     Whereas,  the  only  time  it  occurs 
 in  connexion  with  a  town,  it  is  a  play  upon  words:     Zeph.  ii.  4.  "Ipyn  |1"lpy. 
 VOL.    (.  4    F 
 
ism  by  answering  to  the  preceding  D^HN  brethren.  Accordingly,  Rashham,  who 
 is  followed  by  Mendelssohn,  and  also  by  us,  renders  it  kindred,  or  affinity,  (compare 
 Ezekiel  xvi.  13.  "ITn^QI  ITllSO)  and  on  the  authority  of  iiasAiawz,  we  have  in- 
 terpolated the  word,  prove,  which  completes  the  sense. 
 
 6.  ^EJ'SJ  ^<2n  ^N  D1D3  Into  their  secret  council  enter  not  O  my  soul.  Accord- 
 ing to  Nachmanides,  Jacob  is  so  indignant  at  the  cruelty  perpetrated  by  Simeon  and 
 Levi,  on  the  unoifending  inhabitants  of  Shechem,  and  so  fearful  that  his  own  fair 
 fame  should  be  tarnished  by  the  breach  of  faith  his  two  sons  had  committed,  that  he 
 disclaims  all  knowledge  of  their  secret  consultations,  as  well  as  all  participation  of 
 their  public  act.  Philippson,  however,  rejects  this  opinion,  which  confines  Jacob's 
 displeasure  to  the  one  deed  they  had  committed  at  Shechem ;  whereas,  this  com- 
 mentator with  Dub7io,  is  of  opinion,  that  Jacob's  reproval  is  not  limited  to  any  par- 
 ticular deed  or  time,  but  is  the  result  of  his  acquaintance  with  their  temper  and 
 disposition,  and  applies  generally  to  their  projects  and  acts.  D1D3  into  their  secret 
 council.  T1D  "  a  circle  or  company  of  persons  sitting  together.  It  is  a  contraction 
 of  TlD*,  Arabic  ^^5ti'1  a7i  easterii  sofa,  divan;  (compare  Jer.  vi.  11.  D'''Tin3  11D 
 the  circle  of  young  me7i,  ibid  xv.  17.  D^pPlt^D  TiD  the  circle  of  scorners.  Ezek. 
 xiii.  9. ;  Psalms  Ixiv.  3.,  cxi.  1.  Particularly  a  body  of  councillors  ;  Ps.  Ixxxix.  8. 
 n2"1  W^lp  11D3,  Job  XV.  8. ;  Jer.  xxiii.  18.  Hence  used  also  for  consultation,  as 
 Prov.  XV.  22.  IID  ^Nl  and  for  secret,  as  ib.  xi.  13.  TID  HpJ  to  reveal  a  secret." 
 (Gesenius.)  Q?T\p2  f/ie/rjawi/icassewZ^^y,  the  converse  and  parallelism  of  QT1D2.  Ac- 
 cording to  the  Medrash,  Jacob  spoke  prophetically,  and  in  allusion  to  two  fatal  events, 
 in  which  the  leading  men  of  these  two  tribes  were  concerned,  and  with  neither  of 
 which_  he  desired  his  name  to  be  joined.  (Comp.  supra  xlix.  16.)  The  first  of 
 these  events  was  the  sin  of  Zimri,  (Numbs,  xxv.  6—7.)  to  which  Jacob  alludes  in 
 DTiD,  because  on  that  occasion  the  scriptures  use  the  expression,  n^pH  ?N— X3''1- 
 The  second  was  the  rebellion  of  Korah,  (Numbs,  xv.  1.)  which  he  designates  by 
 D?np3,  because  on  that  occasion  the  words  used,  are  HtJ'D  ?y  vnp''1.  And  that 
 in  compliance  with  Jacob's  desire,  the  genealogy  of  these  two  offenders  is  carried 
 no  higher  than  to  Simeon  and  to  Levi,  respectively,  so  that  Jacob's  name  is  not 
 coupled  therewith.  (Comp.  Numbs,  xxv.  14.,  xvi.  1.)  HDD  O  my  honour,  the  pa- 
 rallelism of  '•tJ'SJ  ;  both  are  used  instead  of  the  pronoun  first  person  singular,  and  in 
 lofty  poetic  composition,  the  two  words  frequently  appear  synonymous,  as  in  our 
 text,  as  Psalms  xvi.  9.  nn3  'pJM  ^2^  n)DB>  Ivii.  9.  nn3  miy  evil.  2.,  m^SJ'X 
 ^TlIlD  S)X  niDTSI.  In  all  these  instances,  the  word  Tl33  expresses  soul,  or  spirit. 
 inn  "PN  unite  7iot.  The  Samaritan  has  inV  The  Septuagint,  who  render  ^ij 
 epiaai  ta  vTraTa  fiov  let  not  my  liver  be  irritated,  appear  to  have  read  IH''  in- 
 stead of  nnn  and  '•■Jl?  instead  of  Hi?,  a  reading  which  completely  destroys  the 
 beauty  and  propriety  of  the  parallelism.  "131  DJVini  ^''^  lilH  CE)X3  "i^  for  in 
 their  anger  they  slew  the  man,  and  in  their  self-will  they  hamstrung  the  ox.     The 
 
328  GENESIS   XLIX. 
 
 8.  Thou  Yehudah,  thee  thy  brethren  shall  homage ;  thy  hand  is 
 on  the  neck  of  thy  enemies,  thy  father's  sons  bow  down  to  thee. 
 
 9.  A  young  lion  is  Yehudah.  From  the  prey,  my  son,  thou 
 arisest :  he  kneeleth,  he  coucheth  like  a  lion  or  like  a  fierce  lioness  : 
 who  shall  arouse  him  ? 
 
 confides  the  care  of  going  on  before  him,  and  preparing  for  the  comforts  of  his 
 family,  (Supra  xlvi.  28.  VJsb  rh^  min''  HKI)  Even  where  Judah's  character 
 appears  most  to  disadvantage,  in  the  history  of  Tamar — which,  however,  should  be 
 judged,  not  according  to  our  estimate  of  right  and  wrong,  but  according  to  the  esti- 
 mate of  the  times  and  of  the  country — even  there  Judah  appears  just,  keeping  strictly 
 to  his  promise,  and  ready  to  acknowledge  his  wrong.  {Supra  xxxviii.  26.  *iDD  HpTV) 
 From  these  few  traits  of  his  character  which  the  history  has  preserved  to  us,  we 
 may  judge  how  often  amidst  the  trials  and  vicissitudes  of  a  long  and  active  life, 
 Judah  may  have  deserved  and  secured  the  good  opinion  of  his  father  and  bre- 
 thren." {PhiUppson.)  nnX  min''  Thou  Yehudah.  According  to  Rashi,  after  Me- 
 drash  Eabbah,  when  Judah  heard  how  sternly  his  father  reproved  his  elder  brethren 
 he  stepped  back,  fearful  lest  he  should  be  reproached  for  his  intercourse  with  Tamar. 
 Jacob,  therefore,  calling  him  by  his  name,  invited  him  to  stand  forward.  According 
 to  Aben  Ezra,  "thou  art  indeed  as  thy  name  impliest,  Yehudah,  ^rajseworf^y." 
 (Comp.  supra  xxix.  35.)  "jTii^  "Till''  thee  thy  brethren  shall  homage,  ^ni* 
 in  allusion  to  the  paranomasia,  and  expressive  at  once  of  thanks,  praises,  and 
 homage,  or  acknowledgment  of  superiority.  Mendelssohti,  after  Rashbam,  ren- 
 ders TiTl''  dir  huldigen,  i.  e.  homage  thee,  which  we,  in  common  with  most  of  the 
 modern  Jewish  translators  have  adopted.  "]''3''X  fjiy^  "^T*  thy  harid  is  on  the  7ieck 
 of  thy  enemies.  "  The  three  expressions,  Yehudah,  yoducha,  and  yadecha,  form  a 
 striking  and  beautiful  play  upon  words,  that  cannot  be  reproduced  in  any  European 
 language,  and  the  expression  "131  ^^^  has  probably  been  chosen  on  that  account. 
 The  phrase,  thy  hand  is  on  the  neck  of  thy  enemies,  is  sufficiently  significant  of  vic- 
 tory over  foes ;  yet  it  never  again  occurs  in  scripture,  though  analogous  expressions 
 are  frequently  found."*  {Philijypson.)  "  This  sentence  expresses  victory,  and 
 dominion  over  foreign  foes  abroad."  {Cahen.)  "^^^X  *J2  "1?  linnC*^  thy  father's 
 sons  bow  down  to  thee,  "  This  indicates  domestic  supremacy  and  power  at  home. 
 Thus  at  home,  as  well  as  abroad,  in  peace  as  well  as  in  war,  the  first  rank  is  as- 
 signed to  the  tribe  of  Judah."  (Cahen.)  "]^3S  ''31  thy  father's  so7is.  "  As  Jacob 
 had  sons  by  many  wives,  he  does  not  like  Isaac  {supra  xxvii.  29.)  say  ']QN  ''22 
 thy  mother's  sons."  {Rashi.)  "  When  they  see  thy  hand  on  the  neck  of  thy  ene- 
 mies, (i.  e.  when  thou  art  victoiious  over  every  foreign  foe,)  then  thy  father's  sons 
 will  bow  down  to  thee,  i.  e.  they  will  acknowledge  thy  superior  merits,  and  volun- 
 tarily submit  to  thy  authority."    {Aben  Ezra.) 
 
 9.  min''  iT'lX  113  A  lion's  whelp  is  Yehudah.  The  lion,  that  king  of  animals,  is 
 now  no  longer  found  in  Palestine.  During  the  times  of  sacred  history,  however,  it 
 was  no  stranger  to  the  land  of  Israel,  which  is  proved  by  the  intimate  knowledge  the 
 
 *  See  Exod.  xxiii.  27.  ^-^  T''?X  l^n^X  "pi  HN'  ^DDil  Josh.  vii.  8.  '?{<1U'>  IDH 
 t\'\V  2nd  Sam.  xxii.  41.  f;iy  'h  r\T\T\  '•3''S  et  at.  pass. 
 
^9  x^n^D^  nni<|  pn  yi3  n\S^  ^p5  ^1^^  nn^^^  n:.>si  n^5  9 
 
 "IDK^  n"''2  |D''D  niDJ?  t^i<"l3 
 
 or  diminution."  (^Abe^i  Ezra.)  "  Even  in  his  direst  reproof,  Jacob's  malediction 
 ■was  directed,  not  against  them,  but  against  their  anger."  (Rashi.)  According  to 
 Rashbam,  this  "I11X  is  a  prayer,  that  whatever  they  undertake  in  their  rage  may 
 not  succeed;  but  according  to  Philippson,  it  is  the  strongest  condemnation  of  that 
 violence  and  arrogance  which  characterise  these  two  brethren.  Ipyi  DpPrii? 
 ^X"lK'''3  D^*''DS1  /  will  divide  them  in  Yadcob  and  scatter  them  in  Yisrael.  Accord- 
 ing to  Aben  Ezra  and  Abarbanel,  the  first  part  of  this  sentence  applies  to  Simeon, 
 whose  lot  fell  within  the  territory  of  Judah,  and  only  contained  nineteen  uncon- 
 nected cities;  and  the  second  part  to  Levi,  whose  habitations  were  in  forty-eight 
 cities,  scattered  throughout  all  Israel.  According  to  Rashi,  Rashbam,  and  Dubno, 
 however,  the  meaning  is,  "  I  will  separate  them,  so  that  they  shall  no  longer  keep 
 together."  "  Jacob  having  already  (verse  5.)  denounced  the  league  between  Simeon 
 and  Levi,  which  enabled  them  to  take  the  lead  among  their  brethren,  and  which 
 had  already  been  productive  of  such  direful  consequences,  now  pronounces  his  de- 
 termination to  dissolve  that  league,  and  so  to  divide  them  as  to  render  their  violence 
 harmless."  {Philippson.)  D^''SJ<"I  literally,  and  1  will  scatter  them.  This  word, 
 as  Dubno  justly  remarks,  implies  a  much  more  complete  dispersion  than  its  parallel 
 
 Dp'?nK 
 
 8.  TTIS  'TlTl^  nnX  min^  ThouYehudahl  thee  thy  brethren  shall  homage.  "The 
 three  eldest  sons  of  Jacob  have  heard  their  doom :  political  pre-eminence  among 
 their  brethren  in  the  promised  land  is  not  granted  to  them  ;  their  father  turns  away 
 from  them  to  address  those  of  his  sons,  whose  descendants  are  to  uphold  the  fame 
 and  power  of  the  nation,  and  foremost  among  these  to  Judah.  His  is  to  be  the 
 leading  tribe,  the  champion,  the  president  of  the  confederation,  and  consequently 
 the  one  which  politically  preponderates.  This  thought,  the  glorious  prediction  to 
 Judah  illustrates  under  four  distinct  points  of  view.  It  announces  him  as  a  ruler, 
 victor  over  all  foes,  enthroned  in  glorious  peace,  and  enjoying  the  richest  abundance. 
 From  the  little  that  is  known  of  Judah's  personal  character,  he  appears  not  un- 
 worthy of  the  high  favor  with  which  his  father  treats  him.  Opposed  to  the  deter- 
 mination of  his  brethren  to  murder  Joseph,  he  (Judah)  in  order  to  save  the  life  of 
 his  ill-fated  brother,  proposes  to  sell  him ;  and  to  carry  this  point,  he  appeals  to  the 
 last  faint  and  lingering  remains  of  brotherly  love.  {Supra  xxxvii.  27.  and  our 
 note.)  When  his  brethren  are  mute  before  the  father's  refusal  to  send  Benjamin 
 with  them  to  Egypt,  he  alone  stands  forward,  and  succeeds  in  gaining  the  father's 
 consent,  by  offering  his  filial  devotion  as  a  pledge,  which,  the  father  feels,  is  suf- 
 ficient. {Supra  xliii.  9.  D''JD"'n  "pS  I*?  '•nSDHI)  When  Joseph,  with  the  appear- 
 ance of  anger  and  of  right,  declares  that  he  will  retain  Benjamin,  it  is  again  Judah, 
 who  ofi'ering  himself  as  a  slave  in  lieu  of  his  younger  brother,  pleadt*  the  cause  of 
 his  aged  and  heartbroken  father,  with  a  degree  of  fervour  and  pathos,  which  Joseph 
 is  unable  to  resist.  {Supra  xliv.  34.  ''3K  nX  S^'D^  "ItJ'X  Via  HKIK  |S)  And 
 when   Jacob  resolves  to  visit  his  beloved  Joseph,  it  is  to  Judah's  devotion  that  he 
 
529 
 
 GENESIS    XLIX. 
 
 10.  The  staff  f^hall  not  depart  from  Yehudah,  nor  the  lawgiver 
 from  between  his  feet,  until  he  conieth  to  Shiloh,  and  his  he  the 
 obedience  of  nations. 
 
 thing  tliat  passes  disturb  or  frighten  him."  {Ahen  Ezra.)  "131  N''2?31  or  like  a 
 fierce  lioness.  When  she  has  young  the  lioness  is  much  more  cruel  and  dangerous 
 to  those  that  come  within  her  reach  than  the  lion.  IJCp""  ''O  wJio  shall  arouse  him 
 from  that  repose  -which  his  valour  and  strength  have  gained  for  him.  "  Judah  is 
 represented  in  the  preceding  verse  as  the  victor,  whose  '  hand  is  on  the  neck  of  his 
 foes,'  thus  preparing  us  for  the  metaphor  of  the  lion,  who  with  one  blow  from  his 
 mighty  paw,  crushes  the  neck  and  back  of  (he  animal  he  attacks.  In  the  present 
 verse  this  image  is  introduced  and  carried  out.  Judah  is  represented,  after  his 
 victory  as  a  lion,  vigorous,  bold,  and  majestic,  returning  from  combat  and  prey,  and 
 reposing  in  the  conscious  security  of  power  and  greatness,  while  his  enemies  sneak 
 around,  but  dare  not  arouse  him.  Thus  he  is  first  '  a  lien's  whelp,'  who  satiated 
 Avith  prey,  (f)1t3D)  climbs  up  to  his  mountain  lair,  his  den,  (flvy).  Then  he  is 
 shown  as  a  full  grown  lion,  or  as  a  lioness,  whose  fierceness  is  even  more  terrible — 
 stretched  out  at  his  ease  and  undisturbed,  enjoying  his  prey,  (|*3"l)  while  no  one 
 dares  to  attack  or  arouse  him.  The  Medrash  applies  this  metaphor  to  the  peaceful 
 and  glorious  reign  of  Solomon,  after  David's  labours  and  victories  ;  when  every  man 
 in  Israel  sat  under  his  vine  and  fig-tree."    (Philippson.) 
 
 10.  min''0  lanjj'  IID''  iih  The  staff  shall  not  depart  from  Yehudah.  tinK* 
 Septuagint  (XKijTnpov  sceptre.  According  to  modern  parlance,  the  idea  of  royalty 
 is  inseparable  from  that  of  sceptre,  whereas  the  Greek  word  from  which  it  is  de- 
 rived, means  the  baton  of  command,  wielded  by  the  leader  in  time  of  war ;  and  the 
 staff"  of  office  carried  by  the  judge  in  time  of  peace.  The  former  seems  to  be  indi- 
 cated in  the  text  by  the  word  tD3t^,  and  the  latter  by  ppHD,  both  expressive  of  the 
 Hegemonial  rank  so  long  preserved  by  the  tribe  of  Judah.  ppWO)  nor  the  lawyiver. 
 In  order  to  make  this  sentence  correspond  to  the  preceding  one,  the  parallelism 
 requires  we  should  supply  first,  IID''  N?  shall  not  depart,  which,  however,  in  the 
 English  translation  is  sufficiently  indicated  by  the  word  nor ;  and  then  render  ppflO 
 as  if  it  were  preceded  by  t33t^  the  legislator's  staff.  As  such,  the  word  ppriD 
 (from  ppn  to  engrave,  to  regulate,)  is  used  by  the  parallelism  of  scriptural  poetry 
 on  two  different  occassions.  Numbs,  xxi.  18.  with  Dn^yti'Oa  and  Judges  v.  14. 
 with  "IQ1D  Li^tJ*.  It  is  again  applied  to  Judah,  in  Psalms  Ix.  7.  and  cviii.  7.,  but 
 evidently  in  the  sense  of  legislator  or  ruler.  Vpj")  p3D  from  between  his  feet. 
 The  Samaritan  has,  IvJT  his  banners,  a  reading  adopted  by  some  Rationalists, 
 though  as  much  opposed  to  the  uniformity  of  imagery  preserved  in  the  text,  as  to 
 the  Massorah.  Some  have  considered  IvJI  }''3D  as  a  honestu  genitalium  descrip- 
 lio,  and  refer  to  Dent,  xxviii.  56.  r\'hy\  pit:i  n^^'Tl  ^n'•'?:^'n1,  but  this  is  rejected 
 as  inapplicable  to  the  sex  of  Judah.  O«^e/os  has,  \"I132  ^33D  from  his  children' s 
 children;  the  Septuagint  render,  ck  twv  fiijptvv  ainov,  as  if  the  text  had  VV^nO. 
 i/e;-c;er  justly  calls  attention  to  the  fact,  that  on  the  monuments  of  Persepolis,  the 
 princes  are  represented  in  a  sitting  posture,  their  feet  resting  on  a  stool,  with  a  long 
 staff"  between  them,  n'?''::'  J^n''  ^3  IJ?  until  he  cometh  to  Shiloh,  H^'-tJ'  "  tranquillity, 
 from  rh^  rest,    after    the    for  ji  -\)\2''p,  -|VJ'^3,    or   the    derivation  hhi  from  n'?J. 
 
Hebrews  possessed  of  him,  as  indicaied  by  the  various  names  distinctively  signi- 
 ficative of  age  and  sex,  which  they  applied  to  him.     These  names  are  seven,  three 
 of  which  are  used  in  our  text.     1.  "lia  the  whelp,  catulus,  retains  this  appellation, 
 ("from  "113  to  sojourn,)  so  long  as  it  remains  under  the  mother's  care.     (Compare 
 Ezek.  xix.  2.  r\''\'\'^   nnm  DnaS  linn).     2.  T-S^  (from  ^l^^  shagyy),  a  young 
 or  newly  weaned  lion,  able  to  leave  the  mother  and  seek  prey  for  itself.    (Compare 
 Ps.  civ.  21.  ^'Ch  D''3^<t^>  n''Til3n).     3.  nX  (from  nnX  to  rend,  to  tear,)  a  full 
 grown  strong  lion,  and  therefore,  the  name  for  a  lion  in  the  general  indeterminate 
 sense.  (Comp.  1st  Sam.  xvii.  34.  niin  DJ  nXH  DJ).    4.  hn^  {i^omhuf  to  roar  *) 
 a  lion  in  his  prime.   (Comp.  Job  iv.  10.  hr\^  "pip)     5.  yn^  (from  }>nC>  majesty, 
 ^r2cfe,**)astaid  and  still  powerful  lion.  (Comp.  Job  xxviii.  8.  yn^  '':2  iriDmn  N7) 
 6.  '•3^  an  aged  lion,  the  feminine  of  which,  i<''2^  is  the  name  of  a  fierce  lioness. 
 (Comp.  Ezek.  xix.  2.  nvm  nin^«  p  K^nb  72^  n?0)  1.\^'h{hom^'h  brave,***) 
 a  lion  worn  out  with  age.    (Comp.  Job  iv.  11.  P|-lt3  h^O  n3«  t^•''?).     The  appella- 
 tions used  in  our  text  are  most  happily  chosen,  and  singularly  apposite  and  expres- 
 sive.    nnX  "113  a  lio7i"s  whelp.   K  S.  Ben  Melech,  proposes  to  render,  like  a  lion's 
 whelp,  as  if  the  text  had  1133,  which,  however,  Duhno  after  Ahen  Ezra,  rejects,  as 
 poetry  does  not  require,  and  indeed  does  not  admit  of  such  precision  of  language. 
 Jacob  compares  Judah  in  search  of  the  foe,  to  a  lion's  whelp,  on  account  of  the  ex- 
 treme agility  and  quickness  of  the  young  animal.    "131  S^ltDD  from  the  prey  my  son 
 thou  arisest.     The    Septuagint  render  ex  jS\aaTov   vie  fiov   aveftiji,  as  if  the 
 text  had,  fil't^lD  from  tearing  to  pieces,  §c.     According  to  liashi,  these  words  con- 
 tain an  allusion  to  the  murderous  attempt  on  Joseph;  (comp.  supra  xxxvii.  33. 
 WDV  Pl1t3  fl"lt3)  from  which,  says  Jacob,  nvj?  "'33  "  thou  my  son  didst  arise  pure, 
 taking  no  part  therein."     This  opinion  is  strongly  combated  and  rejected  by  Rash- 
 bam,  and  but  feebly  defended  by  Dubno.     According  to  Abarbanel,  Jacob  compares 
 Judah  to  a  lion's  whelp,  which  has  not  yet  shed  blood,  and  therefore,  "  turns  away 
 from  the  prey,"  in  order  most  strongly  to  contrast  him  with  Simeon  and  Levi,  who 
 were  inured  to  violence  and  bloodshed.     Tivy  thou  arisest.   As  the  accent  under 
 this  word  is  an  athnach,  {^  equal  to  a  colon  :  )  Aben  Ezra  disconnects  it  from  the 
 succeeding  words  }*3"1  y"l3,  and  renders,  "  when  thou  my  son  Judah  arisest  from 
 the  prey,  thou  art  like  a  young  lion."     We  have  preserved  the  punctuation,  any 
 interference  with  which  would  alter  the  sense.      n''")X3  |*3"l  y"l3  he  kneeleth,  he 
 coucheth.     These  two  verbs  depict  most  vividly  the  motions  of  the  lion,  about  to 
 take  his  repose.     y"l3    According  to  Dubno,  is  used  of  the  bending  the  fore  paws, 
 or  kneeling,  as  the  lion  is  in  the  habit  of  doing  when  about  to  lie  down,  while  |^3"l 
 is  used  of  the  hind  legs  on  which  he  afterward  couches  to  lie  down.    n''"lN3  like  a  lion, 
 i.  e.  a  full  grown  one,  who  has  reached  the  maturity  of  strength  and  size.     "  When 
 the  lion  has  devoured  his  prey  he  couches  down  to  take  his  rest,  nor  can  any  living 
 
 *  According  to  Bochart,  from  "int^  dark,   (changing  ?  and  1  )  a  lion  of  darker 
 color  than  ordinary.  **  Arabic,  ^2^  haughtiness.     The  Talmud  also  uses 
 
 this  word  in  the   same  sense,   tr.   Sabbath,   fo.   62.  |n  yniy  ^K^3K  d'?K>1"1''  ^ti^3N. 
 ***  Arabic,  ti'v  brave. 
 
330  GENESIS    XLIX. 
 
 11.  To  the  vine  lie  bindeth  his  ass,  and  to  the  vinebranch  his 
 ass's-colt :  he  washeth  his  garments  in  wine,  and  in  blood  of  the 
 grapes  his  clothing. 
 
 12.  His  eyes  are  red  of  wine,  white  are  his  teeth  of  milk. 
 
 13.  Zebulun  towards  the  sea  coast  shall  dwell,  he  shall  be  a 
 road-stead  for  ships,  and  his  coast  reach  unto  Tsidon. 
 
 blood  of  the  grape,  is  frequently  used  by  the  ancients;  thus  Hesiod,  (Biikol :) 
 fiorpvwv  hpoaw  niuaTocvn,  and  Cassiodorus,  (12.)  Uvarum  frigidus  sanguis. 
 nniD  his  clothing.  This  word  does  not  again  occur  in  scripture,  tliough  the  paral- 
 lelism leaves  no  doubt  as  to  its  meaning:  the  root,  however,  is  much  disputed.  The 
 Samaritan  has  nniD3,  the  Septuagint,  irepilioXiu  and  the  Vulgate,  pallium.  On- 
 kelos  also  renders  HTlID^,  and  is  followed  by  Rashi  and  Rashbam.  Kimchi,  (in 
 Sharashim,  sub  radix  mO)  explains  it  by  1J2  clothing.  Tuch  considers  the  root 
 to  be  niD  (i.  q.  HIDD  covering.)  "  Prob.  i.  q.  niDD  by  an  aphoeresis  of  3  like 
 *'y*i^  for  v''??;  /'lis  for  7^^*  ^^^•'  although  no  other  example  is  known  in  which 
 the  initial  D  is  dropped."  (Gese)iius.)  In  this  distich  D^33y  D1  forms  the  paral- 
 lelism of  p>  and  nniD  to  ItJO?,  while  ^33  applies  to  both. 
 
 12.  p''0  W'^]}  vv3n  His  eyes  are  red  of  wine.  According  to  Gesenius,  the 
 root  of  V  v2n  is  "ITTI,  because  the  Arabic  has  such  a  word,  signifying,  ocuhis  ru- 
 bedine  suffuses  est.  But  according  to  Kimchi,  {Sharashim)  the  root  is  7Dn,  the 
 final  7  being  doubled.  Its  meaning  is,  red,  as  applied  to  eyes  inflamed  with  wine. 
 (Comp.  Prov.  xxiii.  29.  D''3''y  DvV^n  '^u?).  A^nc^^/zanerfes,  however,  is  of  opinion, 
 that  ?Dn  is  the  favourite  dye,  al-cohol  used  by  the  Arabs  to  darken  their  eyelids ; 
 the  use  of  which  is  to  be  superseded,  by  the  effect  produced  on  the  eyes  by  frequent 
 drinking  of  wine.  Poets  have  always  considered  red  or  fiery  eyes  as  expressive  of 
 courage.  D>3^y  eyes.  R'  S.  Ben  Melech  renders  this  word,  appearatice,  and  ap- 
 plies it  to  the  whole  visage,  quoting  in  support  of  his  rendering.  Numbs,  xi.  7. 
 n?T3n  pyS  13''yi.  Dnbno,  however,  rejects  this  rendering,  on  the  ground,  that  as 
 the  corresponding  parallelism  D''J£i'  p?1  introduces  a  part  only  of  the  visage,  so 
 here,  likewise,  the  whole  cannot  be  meant.  Mendelssohn,  Cahen,  and  most  mo- 
 derns have,  therefore,  preserved  the  literal  rendering,  eyes,  which  we  likewise  re- 
 tain. 3?n?0  CJK'  p7l  ivhite  are  his  teeth  of  milk,  A  hyperbole,  expressive  of 
 the  extreme  abundance  of  cattle  and  the  produce  of  the  dairy.  "  Jacob  intends  to 
 depict  not  only  the  fertility  and  wealth  with  which  Judah  is  to  be  blessed,  but  also 
 the  proud  indifference  with  which  he  enjoys  all  this  opulence,  like  a  favorite  of 
 fortune,  who,  accustomed  to  affluence  from  his  infancy,  disdains  to  be  sparing  of  his 
 means  or  to  store  up  his  superfluous  possessions.  And  to  represent  Judah's  estate 
 as  prosperous  in  the  highest  degree,  the  patriarch  endows  him  with  abundance  of 
 wine,  the  most  precious  production  of  the  vegetable  kingdom  ;  and  of  cattle,  tlic  most 
 productive  species  of  moveable  wealth  with  which  he  was  acquainted."  {Philipp- 
 son.)  Judah  is  thus  endowed  with  every  earthly  blessing,  power,  dignity  and  wealth. 
 
 13.  ptr>  D''^''  flin*?  \h)2]  Zebulun  towards  the  sea  coast  shall  dwell.  In  I^UT 
 and  pti'''  we  have  a  kind  of  paronomasia,  as  both  signify  divelling.  f)in  Sea  coast, 
 also  roadstead,   or  haven;    "root  C|Sn  to  shelter, .to  wash."    (Ben  Seew.)     f]"in 
 
D^  n^eJ^^5*^n  Sty 
 
 uhN  ^is  npiWh)  Hn^  jsliS  nD.^  n    ♦  o^^y  nnp^  iSi  nS^c:^ 
 
 3     :  px^V.  "ii?^T-l  ^*^^*  *T^n^  i^^ni^  ]b^\  d\^!  tlin^  iVbr  13 
 
 "P  iniD  'p  iTy 
 
 Such  is  probably  the  sense  in  that  much  disputed  passage,  Gen.  slix.  10.,  the  leader's 
 staff  shall  not  depart  from  Judah,  U^'OV  nnp""  I'pi  rh''^  N3''  ""D  IJ?  ?<«<i7  <raw- 
 quillity  cometh,  and  his  he  the  obedience  of  nations.  Then  he  binds,  §c."  (^Gese- 
 nitis.)  Mendelssohn,  after  Rashbam,  considers  Shiloh  as  the  name  of  a  place,  where 
 the  final  division  of  the  Hebrew  monarchy  took  place,  and  renders,  until  he  (Judah) 
 Cometh  to  Shiloh.  We  have  adopted  this  explication  and  translation  as  the  one 
 preferred  by  all  modern  Jewish  translators ;  though  we  are  aware,  that  the  most 
 conflicting  opinions  have  been  advanced  respecting  the  true  meaning  of  the  word 
 Tv?'^^  and  of  the  whole  verse.  For  a  brief  sketch  of  these,  and  also  for  our  own  views, 
 we  refer  to  note  (c?)  at  the  end  of  the  section.  OHp^  obedience.  According  to  0«/te'os, 
 pyiOnCi'*  they  shall  hearken,  i.  e.  obey.  So  also  Abe7i  Ezra  and  R'.  S.  Ben  Me- 
 lech,  while  Rashi  explains  it  by,  the  gathering.  This  last  rendering  has  been 
 adopted  by  Mendelssohn,  the  former  by  Arnheim,  Philippsoyi,  and  by  us. 
 
 II.  m^J?  J3J?  "ilDX  To  the  vi7ie  he  biiideth  his  ass.  Having  in  the  preceding 
 two  verses  done  justice  to  the  valor  and  virtue  of  Judah,  and  given  him  the  assur- 
 ance of  lasting  authority  over  his  brethren,  the  patriarch  next  proceeds  to  describe 
 the  wealth  and  fertility  of  the  territory  which  this  highly  favored  tribe  is  to  possess. 
 Herder,  Justi,  and  others  of  the  moderns,  consider  this  imagery  as  descriptive  of 
 the  first  intoxication  of  victory  and  conquest,  during  which,  the  conqueror  binds  his 
 colt  to  the  vine,  washes  his  garments  in  the  precious  juice  of  the  grape,  &c. ;  but 
 Mendelssohn,  Tuch,  and  others,  justly  prefer  the  opinion  of  Rashi,  Aben  Ezra,  and 
 the  other  old  commentators,  who  here  see  a  direct  indication  of  the  land  that  fell  to 
 Judah's  share,  and  which  from  the  oldest  times  to  the  present,  has  been  celebrated 
 for  the  abundance  and  excellence  of  its  grapes  and  wine.  ilDN  he  bindeth,  "  par- 
 ticiple, having  the  poetic  form,  instead  of  "IDX."  {Frank.)  T\'V])  his  ass;  Sama- 
 ritan IT'y.  The  young  ass,  which  in  ancient  times  was  preferred  for  the  saddle, 
 and  the  breed  of  which  throughout  the  east  is  much  superior,  both  in  strength  and 
 speed,  to  what  it  is  in  the  north  and  west  of  Europe.  13nN  "'33  np"1ti'?1  and  to  the 
 vine  branch  his  ass's  colt.  Hp'lC'PI— pIB^  with  the  poetic  form  H  added,  to  the  vine 
 branch.  The  Septuagint  have  rrj  tj^iX''  t^e  tips  of  palm  branches.  According  to 
 Rashi,  this  is  a  kind  of  long  grape,  while  R'  S.  Ben  Melech,  on  the  authority  of 
 R'  Isaac  Ben  Geuth,  describes  it  to  be  that  kind  of  noble  grape  which  has  no  kernel, 
 and  which  in  Morocco  is  called  serki.  IJnt?  *''^1  his  ass's  colt,  p  with  the  poetic 
 form  "<  added.  According  to  the  parallelism  of  this  distich,  ilplii^  answers  to  }23 
 as  "13ns  ^33  does  to  riT'y  while  nON  applies  to  both.  ^^2^  |"'"'3  D33  he  wash- 
 eth  his  garments  in  wine.  A  hyperbole,  to  express  the  extreme  abundance  of  wine. 
 nniD  D"'33y  Dini  and  in  blood  of  the  grapes  his  clothing.  "  It  is  red  wine  which 
 always  has  been,  and  still  is,  most  esteemed  in  the  east."    (  Tuch.)     The  metaphor, 
 
331  GENESIS    XLIX. 
 
 14.  Issachar  is  a  strong  ass  lying  down  between  the  water- 
 troughs. 
 
 1 5.  For  he  seeth  that  Ms  rest  is  good,  and  that  the  land  is  plea- 
 sant: so  he  bent  his  shoulder  to  the  burden  and  became  subject  to 
 tribute. 
 
 that  in  reality,  there  is  no  difference  between  the  meaning  of  DIJ  and  D'''13.  The 
 Vulgate  has,  asinus  fortus.  "IDPI  ass  ;  We  have  already  had  occasion  to  remark, 
 that  in  the  east,  and  especially  in  ancient  times,*  the  ass  was  much  more  highly 
 thought  of  than  at  present  it  is  in  northern  Europe.  In  Asia,  especially  in  Pales- 
 tine and  Arabia, — Africa  and  the  south  of  Europe,  that  animal  is  still  remarkable 
 for  strength  and  beauty  (see  Buffoii),  so  that  the  comparison  implies  nothing  ignoble 
 or  mean.  Homer  compares  Ajax,  who,  after  Achilles  was  the  strongest  and  most  valiant 
 of  the  Greeks,  to  an  ass :  and  the  Caliph  Mervan  obtained  the  sirname,  the  ass,  on  ■ 
 account  of  his  great  strength  and  daring  in  battle.  {Marigny  History  of  the  Arabs, 
 vol.  ii.  387.)  The  comparison  here  seems  to  imply,  that  the  men  of  Issachar  would 
 be  strong,  hardy,  patient,  and  enduring,  preferring  the  laborious  occupation  of  agri- 
 culture to  war  or  commerce.  The  Septuagint,  who  render  to  ')(^aXov  eTreOvarjsev 
 he  desired  the  beautiful,  appear  to  have  read  IttPI  desired,  instead  of  the  "ibn  ass 
 in  our  text;  though  it  is  impossible  to  tell  whence  they  took  to  ■x^aXou,  the  beautiful. 
 Both  Onkelos  and  the  Jerusalem  Targum,  leave  out  the  metaphor  of  the  ass.  The 
 former  renders  |''DDJ3  "iTiy,  and  the  latter  f\''pn  Kt:2C>.  D''nDt^>^^n  pn  between 
 the  water  troughs.  This  appears  to  have  been  a  proverbial  expression  to  designate  a 
 person  of  indolent  inactive  habits  ;  compare  Judges  v.  16.  UT&^'OT^  \^'2  flSU'''  nO? 
 Psalms  Ixviii.  14.  DTlSti'  pS  |113J^n  DN.  Others  see  in  it  an  allusion  to  the 
 geographical  position  of  the  land  of  Issachar,  which  had  the  brook  Kishon  to  the 
 north,  the  Kana  to  the  south,  and  the  Jordan  to  tlie  east.  Onkelos  renders  N^?Oinn  pH 
 the  Jerusalem  Targum,  X''D"inn  ]''^^  '•^''3.  The  Septuagint  has,  ■^ripuiv  heri- 
 tages. 
 
 15.  210  ''3  nn^O  XT'1  For  he  seeth  that  his  rest  is  good.  Samaritan  n31t3  with 
 the  feminine  termination,  to  make  the  adjective  agree  in  gender  with  its  substantive. 
 Most  commentators,  however,  Rashi,  Aben  Ezra,  Rashbam,  %c.,  consider  nnjD  as 
 the  parallelism  of  piXH  the  land.  They,  therefore,  render  it  as  if  the  text  had 
 nn3D  DIplS  place  of  rest ;  and  some  confirm  their  rendering  by  the  fact,  that  the 
 adjective  2)D  has  not  the  feminine  termination,  and  that,  therefore,  it  applies  to 
 the  substantive  masculine  DlpO  jilace,  which  though  not  expressed,  is  understood 
 in  the  text.  Onkelos  renders,  Nppin  lot,  or  portion.  73D?  ')D2tJ'  t3''1  So  he  bent 
 his  shoulder  to  the  burthen.  "  The  metaphor  of  the  strong  ass  of  bone,  affords  two 
 characteristic  traits  as  points  of  comparison  ;  first,  perseverance,  while  engaged  in 
 labour,  and  then  patient  endurance  if  attacked.  Both  points  are  applied  in  the  text. 
 Issachar  bends  his  shoulder  to  the  burthen  of  agricultural  labour ;  and  willingly 
 purchases  tranquillity  and  peace,  at  the  price  of  tribute.  To  explain  these  traits  in 
 the  character  of  the  tribe  of  Issacliar,  the  text  dwells  on  the  remarkable  fertility 
 
 *  See  Gesner  de  antiqua  honcstate  asinorum,  in  comment  Gottingi,  vol.  ii. 
 page  32,  et  seq 
 
 VOL.    1.  4    G 
 
toj3  n^tr.snn 
 
 ihiy 
 
 nViN  a  roadstead  for  ships,  to  indicate  that  his  geographical  xiosition  would  enable 
 him  to  participate  in  the  advantages  arising  from  maritime  commerce.     The  portion 
 of  land  allotted  to  Zebulun,  was  bounded  on  the  east  by  the  lake  of  Gcnezareth,  and 
 on  the  west  by  the  Mediterranean,  (indicated  by  WD'<  in  the  plural).    jT"^'  7V  lODnM 
 and  his  coast  reach  unto   Tsidon.     "  According  to  the  geographical  position  of  the 
 two  chief  cities  of  the  Phoenicians,  Tyre,  which  always  was  the  most  considerable 
 and  powerful,  laid  much  (about  100  miles)  nearer  to  the  boundary  of  Zebulun  than 
 what  Zidon  does,  and  should  therefore  have  been  mentioned  in  the  text.     But  as 
 the  city  of  Tyre,   according  to   Josephus,  was  not  built  till  about  240  years  before 
 the  reign  of  Solomon — during  the  times  of  the  judges;  the  circumstance  of  its  not 
 being  mentioned  in  the  text,  affords  a  strong  proof  that  this  poem  is  of  the  age 
 assigned  to  it  in  scripture,  and  therefore,  older  than  the  city  of  Tyre ;  since  it  is 
 only  the  non-existence  of  that  city  which  can  explain,  how  it  came  not  to  be  men- 
 tioned on  an  occasion,  when  its  name  would  more  naturally  present  itself  to  the 
 mind,  than  that  of  Zidon,  which  laid  so  much  further  to  the  north.     The  description 
 of  Zebulun,  as  a  maritime  and  commercial  tribe,  does  not  appear  ever  to  have  been 
 realized  to  any  considerable  extent ;  since  the  principal  enterprise  in  navigation  the 
 Israelites  ever  undertook,  the  trading  fleets  of  Solomon  sailed  from  the  ports  on  the 
 Red  Sea,  and  not  from  those  on  the  Mediterranean."    {PhiUjypso7i.)     IflD'T'')  and 
 its  coast,  "  the  feminine  of  "]")"'  a  thigh,  but  is  used  only  of  inanimate  objects,  as 
 the  szde  or  coasi  of  a  country."    {Gesenius.)     \1'i)i  bv  towards  Tsidon.     According 
 to  Rashham,  who  renders  as  if  the  text  had  iy.     Others  render   ?y  above,  or  be- 
 yond Zidon;  an  extent  of  territory  which  Zebulun  never  possessed,  as  the  conquest 
 of  the  land  was  never  fully  carried  out  towards  the  north ;  so  that  this  tribe  was 
 even  compelled  to  permit  Canaanites  to   occupy  several  cities  within  its  limits. 
 (Compare  Judges  i.  30.)     According  to  Dubno  and  Jusli,  the  tribe  of  Zebulun  did 
 indeed  derive  great  gains  from  its  position  on  the  sea  coast,  not  so  much  from  its 
 maritime  commerce,  though  it  also  had  some  share  of  that,  as  from  its  fisheries ;  but 
 especially  from  the  preparation  of  the  purple  dye  so  highly  estimated  by  the  ancients, 
 and  likewise  from  the  manufacture  of  glass.     That  this  last  source  of  wealtli  is  dis- 
 tinctly alluded  to  by  Moses  in  his  last  blessing,  (Dcut.  xxxiii.  19.  7in  >31J0Li  ''JDE^>1) 
 while  the  preparation  of  purple,  by  the  tribe  of  Zebulun,  is  mentioned  in  the  Talmud, 
 tr.  Sabbath,  fol.  26,  and  their  fisheries,  in  tr.  Megillah,  fol.  6,  and  Rashi,  ad  loc.  cit. 
 At  the  first  enumeration  in  the  wilderness,  this  tribe  mustered  57,400  fighting  men  ; 
 and  at  the  second  it  had  increased  to  60,500 ;  and  though  it  never  held  a  leading 
 rank  among  the  children  of  Israel,  it  rendered  essential  service  when  under  Deborah 
 and  Barak,  it  joined  Naphtali,  and  defeated  Sisera.    (Judge  iv.  5.   10.)     It  also 
 afforded  aid  to  Gideon  against  the  Midianites,  (ib.  vi.  15.) 
 
 14.  D"I3  "l)Dn  'liK'K'''  Yissachar  is  a  strong  ass,  literally,  an  ass  of  bone.  The 
 Samaritan  has,  WM  and  Michaelis  proposes  to  render,  Issachar  is  an  ass  for 
 strayigers,  i.  e.  that  this  tribe  should  be  carriers  of  goods  for  the  other  tribes  aiul 
 adjoining  nations;  but  in  the  Arabic,  D^J  denotes  corpore  validus,  rohustns,  so 
 
332  GENESIS    XLIX. 
 
 16.  Dan  shall  judge  his  people  like  one  of  the  tribes  of  Yisrael. 
 
 17.  Dan  shall  be  a  serpent  on  the  way,  a  viper  on  the  path, 
 that  biteth  the  heels  of  the  horse  so  that  the  rider  falleth  back- 
 ward. 
 
 people.  Abarhanel  understands  this  word  as  if  it  meant  his  own  people,  i.  e.  tlic 
 tribe  of  Dan  shall  govern  itself;  but  not  have  authority  over  any  of  the  other  tribes. 
 But  all  other  commentators  understand  by  \C)]3  the  whole  people  of  Israel.  ^^^0 
 like  one.  According  to  Onkelos,  the  sense  of  the  text  is  that  "  all  the  tribes  as  one 
 man,  or  unanimously,  should  obey  Dan."  This  rendering  has  been  adopted  by  the 
 Targum  of  Jonathan,  by  Rashbam,  Rashi  and  Ramban.  The  two  latter  also  pro- 
 pose another  interpretation,  namely,  TPIND  like  the  one,  i.  e.  the  most  distinguished 
 of  the  tribes,  Judah ;  a  rendering  to  which  Frank  partly  inclines,  as  he  has,  as  one 
 of  the  first.  But  Aben  Ezra  has,  like  one  of  the  sons  of  the  niTaj  ladies,  ox  free- 
 born  wives.  This  rendering  has  been  followed  by  Mendelssohn,  and  most  of  the 
 moderns.  '']^1'^  of  the  tribes.  This  is  the  first  time  the  word  tSntJ'  is  applied  to 
 the  sons  or  tribes  of  Israel;  for  supra  verse  10,  it  designates  staff  of  command,  or 
 sceptre.  It  is  synonymous  with  HtDD  and  like  that  word  denotes  staff,  rod,  and 
 tribe. 
 
 17.  "131  CJTIJ  p  ^'T'  Du7i  shall  be  a  serpent  on  the  way.  All  the  traditional  com- 
 mentators, the  three  Targumim,  Rashi,  Ramban,  and  Abarbanel,  apply  this  and 
 also  the  preceding  verse  to  Samson,  whose  advantages  over  the  Philistines  were 
 gained  by  stratagem ;  an  interpretation  which  Rashbam  completely  rejects.  Accord- 
 ing to  him,  these  verses  apply  to  the  station  assigned  to  the  tribe  of  Dan,  on  the 
 march  through  the  wilderness,  where  it  commanded  the  rear  guard.  It  was 
 exposed  to  the  two-fold  danger  of  being  attacked  by  enemies  who  came  behind, 
 and  also  of  being  cut  off  from  the  main  body  who  had  preceeded  it ;  and  therefore 
 rather  required  the  prudence  and  care  of  the  serpent,  than  the  reckless  valour  of  the 
 lion.  To  this  opinion,  that  the  prediction  applies  to  the  whole  tribe,  and  not  to  an 
 individual,  Aben  Ezra  also  inclines.  Modern  commentators,  Herder,  Justi,  Von 
 Bohlen,  apply  the  prediction  to  the  geographical  position  of  Dan,  part  of  whose 
 possessions  bordered  on  the  Philistines,  while  another  part  laid  open  to  the  inroads 
 of  the  Syrians ;  both  nations  accustomed  to  fight  on  horseback.  IDDtJ*  a  viper,  the 
 Coluber  cerastes  of  Linnreus,  grows  to  the  length  of  eighteen  inches  or  two  feet,  and 
 is  distinguished  by  a  small  prominence  or  horn  above  each  eye,  whence  its  greek 
 name  Kepaarrjs  from  Kepas  a  horn.  These  horns  are  antenna;,  which  the  ser- 
 pent stretches  forth  while  it  conceals  itself  in  the  grass  or  in  the  sand,  from  the  latter 
 of  which  it  is  hardly  to  be  distinguished,  as  it  is  of  a  sandy  grey  colour.  Nicander 
 cites  the  horned  viper  as  remarkable  for  lurking  among  the  sand,  and  in  wheel- 
 tracks  ;  and  from  its  retreat  it  bites  the  heels  of  the  passing  horses,  whose  hinder 
 legs  almost  immediately  become  torpid  from  the  activity  of  the  poison.  Exclusive 
 of  the  danger  of  treading  accidentally  on  this  reptile,  and  thus  irritating  it  unawares, 
 it  is  said  to  possess  a  propensity  of  springing  with  gi-cat  suddenness  to  a  consider- 
 able distance,  and  assailing  without  provocation  those  who  happen  to  approach  it. 
 Some  modern  commentators  have  however  doubted  whether  the  cerast  is  veno- 
 mous; wliich    induces  Justi  to  consider  the  pSti'  as  the   Coluber  ammodytes  of 
 
and  pleasantness  which  distinguish  the  territory  of  this  tribe  (1D1  nrUO  XT""!)  ;  and 
 rewarded  the  labours  of  the  husbandman  so  richly,  that  rather  than  to  be  inter- 
 rupted in  his  profitable  avocations,  he  would  yield  a  portion  of  his  gains  to  enjoy  the 
 rest  in  peace."  {Philippson.)  "  The  text  contrasts  the  inclinations  of  the  two 
 neighbouring  tribes,  Issachar  preferring  a  quiet  sedentary  life,  while  Zebulon  chose 
 excitement  and  enterprize."  {Cakett.)  This  difference  of  character  is  also  noticed 
 by  Moses  in  his  benediction,  (Deut.  xxxiii.  18.  Ti^ni^a  IDK^E^M  inNVa  I'pint  HOK^) 
 and  appears  in  some  measure  to  arise  from  the  nature  of  the  territories  inhabited  by 
 these  two  tribes.  12]i  DJj?  ^T'1  and  became  subject  to  tribute.  The  Septuagint 
 has,  Kal  e<yevySe  avhp  r^ewp^os^  which  making  Issachar  an  agriculturer,  removes 
 the  harsher  sense  of  the  word.  Onkelos  completely  inverts  the  meaning,  when  he 
 renders,  131  X''OJDy  ^TIPlD  K'3D''1  which  instead  of  stating  that  Issachar  shall  be 
 subject  to  tribute,  makes  him  exact  it.  Jonathan  and  the  Jerusalem  Targum,  para- 
 phrase the  text  after  the  tradition,  which  declares  the  men  of  Issachar  to  have  been 
 the  teachers  of  religion  in  Israel,  and  that  the  servitude  to  which  they  submitted  was 
 that  of  the  law.  (Compare  1st  Chron.  xii.  32.  DTiy^  7\l>1  ^y^1''  IDK^E^''  '•ilDI 
 CnXO  CDn''{:'«1  '?«"){?'''  HK'J;*  HD  nyi^)  of  ancient  versions,  Aquilas,  {avOpo- 
 TTOs  ei's  (popov  dovXevwv^  the  Syriac,  R.'  Saadias  Gaon,  and  the  Vulgate,  give 
 the  literal  rendering,  which  Aben  Ezra,  Rashbam,  and  other  commentators,  explain 
 by,  "  he  submits  to  pay  taxes  and  imposts  to  the  kings  of  Israel,  or  even  to  foreign 
 enemies."  Metidelssohn  has,  und  ward  dienstbar  zum  tribut,  a  rendering  followed 
 by  all  modern  translators,  and  also  by  ourselves.  The  tribe  of  Issachar,  which  at 
 the  first  muster  in  the  wilderness,  numbered  54,400  fighting  men,  had  at  the  second 
 enumeration  increased  to  64,300,  but  holds  no  distinguished  or  prominent  place  in 
 the  history  of  Israel.  The  chiefs  of  Issachar  are  praised  by  Deborah,  (Jud.  v.  15.) 
 for  having  joined  Barak  in  his  resistance  to  Siserah  :  but  as  only  the  chiefs  are 
 mentioned,  it  is  probable  that  the  mass  of  the  tribe  took  no  part  in  the  war. 
 
 16.  "131  lOy  pT*  }T  Dan  shall  judge  his  people,  like  07ie  of  the  tribes  of  Yisrael, 
 Dan  was  the  first  born  of  Jacob's  sons,  by  the  two  bondwomen.  That  their  chil- 
 dren were  considered  not  as  equals,  but  as  inferiors,  by  the  sons  of  his  freeborn 
 wives,  who  did  not  readily  associate  with  them,  seems  indicated  supra  xxxvii.  2. 
 (see  note).  "  In  proceeding  from  the  sons  of  Leah  to  those  of  the  bondwomen,  his 
 most  important  care  was  to  proclaim  their  perfect  independence  in  the  confederation 
 of  Israel,  and  to  recognise  them  as  chiefs  of  tribes,  and  the  equals  of  their  brethren 
 the  sons  of  Leah  and  of  Rachel ;  and  in  order  to  leave  no  doubt  as  to  his  intention, 
 he  uses  the  word  t33EJ'  tribe,  that  being  the  distinctive  appellation  of  the  indepen- 
 dent members  who  compose  the  confederation."  (Philippson.)  |*^*  shall  Judge. 
 According  to  Rashi,  Rambqgi,  and  Rashbam,  this  word  must  be  rendered  shall 
 avenge,  a  rendering  which  they  derive  from  Onkelos ;  who,  however,  does  not  trans- 
 late but  paraphrase.  Aben  Ezra  renders  it  shall  Judge  ;  so  likewise  the  Targum  of 
 Jonathan,  Mendelssohn,  and  most  of  the  moderns.  Frank  and  Arnheim  render  to 
 avenge.  "  In  j1  Dan,  and  pT'  yadin.  Judge  or  govern,  there  is  a  paronomasia ; 
 and  this  play  upon  words  gives  life  and  spirit  to  a  sentence,  which  otherwise  would 
 be  the  most  diy  and  prosaic  in  the  whole  composition."    {Philippson.)    lOy  his 
 
333  GENESIS    XLIX. 
 
 18.  For  thy  help  I  hope,  O  Lord. 
 
 19.  Gad,  a  troop  shall  assail  him,  but  he  shall  repel  their  assault. 
 
 exposed  to  the  greatest  dangers.  Dubno  is  of  opinion,  that  Jacob  feeling  extremely 
 feeble,  prays  for  strength  to  complete  his  task.  This  opinion  is  adopted  by  Frank, 
 -who  notices  that  the  benedictions  which  succeed  this  exclamation,  -with  the  excep- 
 tion of  the  one  to  Joseph,  are  far  shorter  than  those  which  precede  it.  Caheyi  con- 
 siders the  words  in  the  text  as  a  vivid  continuation  of  the  figure  in  the  preceding 
 verse ;  the  rider  as  he  falls  to  the  ground,  and  in  the  dangerous  vicinity  of  the 
 serpent,  utters  this  exclamation.  "  This  ejaculation  is  such  a  one  as  would  natu- 
 rally proceed  from  Jacob,  who  immediately  before  summoning  his  sons  around  him, 
 had  repeatedly  declared  his  hope  and  trust  in  God.  (Comp.  supra  xlviii.  3,  15,  16). 
 This  distich  divides  the  benediction  into  two  equal  parts.  In  the  first,  Reuben, 
 Simeon  and  Levi,  who  alike  meet  with  reproof,  are  considered  as  forming  one  subor- 
 dinate body.  Judah  is  then  addressed  as  the  leader,  and  after  him  come  benedic- 
 tions to  three  subordinate  tribes.  In  the  second  part,  this  arrangement  is  inverted  ; 
 as  the  three  subordinate  tribes  are  first  addressed  ;  next  Joseph  as  the  leader,  and 
 the  benediction  closes  as  it  opened,  with  an  address  to  one  subordinate  body.  Thus 
 we  find  that  in  this  benediction,  as  actually  in  the  confederacy  of  Israel,  there  were 
 two  leading  tribes.  Though  Jacob  could  not  avoid  recognising  the  claims  of  both 
 leaders,  he  foresaw  and  dreaded  the  rivalry  to  which  this  twofold  hegemony  might 
 give  rise.  It  is  therefore  natural  that  in  passing  from  the  group  in  which  Judah  held 
 the  first  rank,  to  that  of  which  Joseph  is  the  chief,  Jacob,  agitated  by  a  presentiment 
 of  the  fatal  struggle  for  pre-eminence,  that  at  some  remote  period  would  set  these 
 leading  tribes  in  hostile  array  against  each  other,  seeks  relief  in  a  pious  ejaculation 
 for  help  to  him  who  in  all  dangers  had  proved  his  deliverer."     (Pkilippson.) 
 
 19.  "131  I^Tir  THJ  li  A  troop  assaileth  Gad,  but  he  shall  repel  the  assault. 
 In  this  verse,  Gad  gedud  yegudennu  yagud  form  a  paronomasia,  and  a  play  upon 
 words  which  cannot  bo  reproduced  in  any  other  language ;  and  to  the  forcibly  expres- 
 sive brevity  of  which  no  translation  can  do  justice,  inj  troop,  root  Tli  to  cut 
 off,  divide,  whence  division  or  troop.  "  A  band  of  warriors,  particularly  light 
 armed  troops  for  predatory  purposes."  (Gesenius.)  13113^  assaileth  him,  root  *71J 
 to  press  upon,  hence  to  assail.  3py  IJi  repel  the  assai/lt ;  2p]}  literally  keel. 
 According  to  Abeti  Ezra,  the  word  3pJ?  is  equal  to  n31")nS3  at  last;  so  also 
 Kimchi.  The  literal  rendering  of  the  text  appears  to  be.  Gad,  a  troop  shall  press 
 upon  him,  but  he  shall  press  (upon  their)  heel ;  i.  e.  either  force  them  back,  or  pur- 
 sue them  step  by  step.  The  former  sense  is  adopted  by  most  modern  tranlators ; 
 and  also  by  ourselves.  As  to  the  application  of  the  benediction  to  the  subsequent 
 fortunes  of  the  tribe  of  Gad,  various  opinions  have  been  advanced.  Onkelos,  the 
 Targumin  and  Bashi,  understand  by  it  that  Gad,  although  located  on  the  east  of  the 
 Jordan,  shall  nevertheless  cross  that  river  with  his  brethren  to  conquer  the  land ; 
 and  when  that  has  been  achieved,  shall  return  by  the  same  route,  without  having 
 sustained  any  loss.  Rashbam  applies  the  text  to  the  post  in  the  Hebrew  host  which 
 Moses  and  Joshua  assigned  to  the  trans-Jordanic  tribes,  and  which  made  Gad  the 
 advanced  guard  of  the  whole  army,  when  marching  to  the  conquest  of  the  land, 
 (comp.   Ueut.  iii.  18;  Joshua  i.   11;)  while  on  the  return  from  the  conquest,  this 
 
:  npy  1^'  KP1  ii3nu^  n^n-i  nil  i9      d      '^'^^    :  mn^  '•n^^ip 
 
 Linnaeus.  Both  kinds  arc  frequent  amid  the  burning  sands  of  Africa,  as  well  as  in 
 Syria  and  Arabia,  mt?  wV  on  the  path ;  the  parellelism  of  T^T  road,  as  is  |DSK^ 
 vipe7'  to  tiTIi  sejyent.  "l")*!  means  the  hiyhway  or  carriage  road,  while  WSi^  is  a 
 &ye  joaiA  for  foot  passengers  or  horsemen,  vj?  the  preposition  ?y  ow  or  upon,  with 
 the  poetic  termination.  131  "^K^jn  Ma^  &e7e<A  the  heels  of  the  horse,  so  that  the 
 rider  falleth  backwards.  This  image  is  by  the  ancient  commentators  applied  to 
 Samson.  Rashi  considers  it  as  predicting  the  last  scene  of  Samson's  life,  (Judges 
 xvi.  29,  30,)  when  he  caused  the  death  of  thousands  of  Philistines  without  even 
 touching  them,  as  the  rider  in  the  text  fiills,  though  not  touched  by  the  adder. 
 "  Perfectly  as  the  comparison  of  Judah  to  a  lion  is  carried  out,  the  present  compa- 
 rison of  Dan  to  a  serpent,  is  not  less  perfect,  finished,  striking  and  grand  in  its 
 imagery.  The  patriarch  intends  to  say  that  Dan  will  not,  like  Judah,  be  a  tribe  of 
 heroes  who  boldly  go  to  open  battle  ;  but  that  he  will  conquer  his  foes  by  stratagem. 
 In  the  warfare  of  the  tribes  against  their  foreign  enemies,  Dan  is  to  be  placed  in 
 ambush,  and  thus  will  frequently  obtain  and  secure  advantages  (TinX  123")  7S''1) 
 even  greater  than  those  acquired  by  heroism.  As  the  symbol  of  cunning,  the  ser- 
 pent is  generally  introduced ;  and  we  even  find  the  image  of  our  text  in  Genesis  iii. 
 15.  Here  the  serpent's  attack  is  progressively  described :  first  its  lurking,  concealed, 
 on  the  path;  then  its  sudden  bite  of  the  horse;  then  the  effect  of  that  bite  in  the 
 unexpected  plunge  of  the  horse,  which  throws  its  rider,  who  thus  likewise  falls  into 
 the  power  of  the  serpent.  The  minuteness  of  the  traits  in  this  image,  we  discover 
 in  the  DID  ''3py  which  shews  that  the  attack  is  made  from  behind;  and  by  the 
 mX  vy  |DQJi'  we  perceive  how  sudden  and  unexpected  is  the  attack.  What  more 
 striking  description  can  be  given  of  the  warrior  lurking  in  ambush,  who  lies  con- 
 cealed by  the  road  the  enemy  must  march ;  who  lets  them  pass  by  him,  and  then 
 throws  himself  suddenly  on  the  rear  of  the  hostile  force,  the  main  body  of  which 
 also  falls  in  his  power."     (Philippson.) 
 
 18.  "n  Tl'^lp  inyiK''''?  For  thy  help  I  hope,  O  Lord !  Much  difference  of  opinion 
 prevails  respecting  the  meaning  of  this  exclamation  of  the  patriarch.  Onkelos  gives 
 a  literal  translation.  Jonathan  and  the  Jerusalem  Targum  paraphrase  the  words ; 
 and  after  them  Nachmanides  asserts,  that  as  the  last  of  the  Judges  raised  to  help  or 
 deliver  Israel  (compare  Jud.  ii.  18)  was  Samson,  of  the  tribe  of  Dan,  who  perished 
 among  the  Philistines,  Jacob  prays  that  the  Lord  might  vouchsafe  to  become  the 
 deliverer  of  Israel.  Rashi  applies  the  words  to  Samson,  and  compares  them  with 
 his  last  dying  prayer  (comp.  Jud.  xvi.  28).  Rashbam  considers  them  as  a  general 
 prayer  on  behalf  of  Israel.  Aben  Ezra  applies  them  to  the  tribe  of  Dan,  under  the 
 figure  of  the  serpent;  which,  attacking  the  steed,  is  in  danger  of  being  crushed  under 
 its  hoofs.  Among  the  moderns,  some,  as  Vater,  von  Bohlen,  and  other  rationalists, 
 consider  it  as  an  interpolation : — certainly  a  short  way  of  getting  rid  of  a  difficulty  ; 
 but  one  totally  void  of  any  foundation  or  support,  as  the  words  of  the  text  are  found 
 in  every  manuscript  and  version.  Rosenmuller  and  Herder  apply  the  prayer  to  Dan ; 
 and  the  latter  remarks,  that  it  was  from  the  north  that  the  land  of  Israel  was 
 
334 
 
 GENESIS   XLIX. 
 
 20.  Out  of  Asher  cometh  his  rich  food,  he  yieldeth  royal  dainties. 
 
 21.  Naphtali  is  a  bounding  hind  that  bringeth  pleasant  tidings, 
 
 have   read  for  rh^^  hind,  n^^K   a   terebinth,   and   for  nOK  tidings,   in  the  next 
 hemistich,  npt^  branches.     Accordingly  they  render,  arikexos  avei/ieuov  eiri- 
 bovi  iv  Tw  \evuTfixaTt  ')(^aSXos,  a  spreading  terebinth,  which  sendeth  forth  beau- 
 tiful branches.     This  rendering,  recommended  by  Bochart,  has  been  adopted  by 
 many  moderns,  as  Lowth,  Michaelis,  Herder,  Shiiltz,  Von  Bohlen,  Boothroyd,  Well- 
 beloved  ;  also  by  Zunz,  Arnheim,   and  Frank.     The  argument  in  support  of  this 
 rendering,  which  altogether  departs  from  the  Masora,  is  that  there  can  be  no  possible 
 connexion  between  n?JX  a  hind,  and  *"ipK  tidings,  while  there  is  a  very  proper 
 connexion  between  T0%  a  terebinth,  and  *"ipi<  branches.     But  those  who  use  this 
 argument,  seem  to  overlook  that  the  text  does  not  intend  to  establish  any  such  con- 
 nexion; but  on  the  contrary,  takes  the  most  effectual  means  to  disconnect  the  two 
 hemistiches,  by  letting  the  feminine  HP^X  be  followed  by  the  masculine  JTUn,  which 
 clearly  indicates  that  nOX  does  not  refer  to  H^^N  but  to  ^^nD3   Naphtali.     Ac- 
 cordingly, all  the  older  versions — except   Onkelos,  who  paraphrases  the  text  into  a 
 description  of  Naphtali's  good  land,  &c. — all  our  best  commentators,  Luther,  the 
 English  authorised  version,  and  among  moderns,  Mendelssohn,  de  Wetle,  Gesenius, 
 Salomon,  Cahen,  Johlson,  Herxheimer,  Titch,  and  also  we,  have  remained  true  to 
 the  Masoretic  punctuation.     The  true  sense  of  the  text  seems  to  be,  Naphtali,  who 
 bringeth  glad  tidings  is  like  a  bounding  hind.    "IDE^  ''"l?Di<  pleasant   tidings,   the 
 Samaritan   has  ")Q15J>.     According    to    Gesenius,  "ISt^  ^"IDX  ]T\IT\  should   be   ren- 
 dered, which  brings  forth  beautiful  young ,  so  that  "1DX  would  here  denote  the  young 
 stag,  like  the  Chaldee,  "lips  a  young  sheep.     But  most  authorities  consider  HDN 
 tidings,  as  a  verbal  from  lOX,  to  speak,  to  pronounce.    "IQEJ'  pleasant,  verbal  from 
 1QK'  to  be  fair,  shining,  pleasant.     "  According  to  our  ancient  commentators,  this 
 benediction  refers  to  the  victory  which  Barak  at  the  head  of  the  men  of  Naphtali 
 gained  over  Sisera,  and  to  the  ode  of  triumph  which  Deborah  sang  after  the  victoiy. 
 Accordingly,  the  first  hemistich  celebrates  the  bold  speed  with  which  the  men  of 
 Naphtali  rushed  upon  and  destroyed  the  foe  :  while  the  second  predicts  the  bright 
 thoughts  and  harmonious  expressions  of  the  ode  they  simg.     This  view,  however, 
 which  limits  the  benediction  to  one  particular  event,  is  much  too  narrow  and  con- 
 tracted for  the  general  scope  of  Jacob's  benediction.     The  image  conveyed  to  our 
 minds  by  the  lion  of  Judah,  the  ass  of  Issachar,  the  serpent  of  Dan,  the  wolf  of  Ben- 
 jamin, is  also  carried  out  in  the  hind  of  Naphtali.     The  intention  of  the  text  is  to 
 tell  us,  that  as   Gad  formed  the  bold  advanced  guard,  and  Dan  cautiously  brought 
 up  the  rear,  so  Naphtali  was  to  form  the  light-armed  reconnoitering  party,  that  is 
 dispatched  {TWb^)  in  advance  of  the  main  body,  first  gets  sight  of  the  enemy,  and 
 brings  the  glad  tidings  of  combat,   which  as  their  father  in  his  joyous  inspiration 
 foresees,  is  but  another  word  for  victory."    (Philippson.)     At  the  first  enumeration 
 in  the  wilderness,  this  tribe  mustered  53,400  fighting  men,  but  at  the  second,  it  had 
 become  reduced  to  45,400.     Their  inheritance  they  took  in  the  northern  part  of  the 
 holy  land,   above  Asher  and  Zebulon,  and  bounded  by   the   Jordan  to  tlie  east. 
 Northward,  the  possessions  of  this  tribe  extended  to  the  foot  of  the  Lebanon,  (Auti- 
 
D     :  i?p"nvp  W.  ^V]  W^  ^i^W  T^P  ^^       ^ 
 
 tribe  formed  the  rear-guard  3py.     But  Aben  Ezra,  Nachmanides,  and  Abarbanel, 
 apply  it  generally  to  the  many  conflicts  which  this  tribe  would  have  to  sustain  against 
 the  neighbouring  states  and  hordes.     This  view  has  been  adopted  by  Dubno  and  the 
 moderns.     At  the  first  enumeration  in  the  wilderness,  this  tribe  mustered  45,650 
 fighting  men ;  while  at  the  second,  it  had  decreased  to  40,500.     Along  with  Reuben, 
 and  half  the  tribe  of  Manasseh,  it  took  its  inheritance  east  of  the  Jordan,  and  is 
 throughout  scripture  frequently  praised  for  its  heroism,  and  skill  in  warfare;   to 
 which,  from  its  geographical  position,  it  was  constantly  exposed.     Among  the  heroes 
 who  joined  David,  eleven  chiefs  of  the  tribe  of  Gad  are  mentioned  by  name,  and 
 described  as  "  men  of  might,  men  of  war  fit  for  battle,  that  could  handle  shield  and 
 buckler ;  whose  faces  were  like  the  faces  of  lions,  and  who  were  swift  like  the  roes 
 upon  the  mountains."     (1  Chron.  xii.  8.)     The  same  authority  relates  that,  in  one 
 victory  over  the  Hagarites,  the  sons  of  Gad  made  100,000  captives  ;  besides  taking 
 50,000  camels,  2000  asses,  and  250,000  sheep.     (1  Chron.  v.  21.) 
 
 20.  l^HD  Out  of  Asher.  According  to  Onkelos,  as  if  the  text  had  out  of  the 
 land  of  Asher.  ItDn*?  Pl^DJi'  his  rich  food.  HJOB'  with  the  feminine  termination  H, 
 which  induces  Abeii  Ezra  to  consider  Urh  as  one  of  those  nouns  which  are  some- 
 times masculine  and  sometimes  feminine.  But  Kimchi  (in  Sharashim),  looks  upon 
 nrh  in  this  text,  as  expressing  HJiy  or  rhn  cake,  both  feminine  nouns.  HJDK' 
 rich  or  fat,  from  ]J2^  oil,  so  that  "  the  blessing  spoken  to  Asher  is  capable  of  a 
 double  sense ;  namely,  either  that  his  country  should  be  the  most  fertile,  and  pro- 
 duce the  best  corn  in  the  whole  country  of  Palestine,  which  it  actually  did ;  or 
 else  that  it  should  abound  with  the  finest  and  most  delicious  oil,  which  his  portion 
 was  also  remarkable  for,  insomuch  that  its  oil  was  the  most  famed  in  all  Canaan. 
 In  the  parallel  blessing  of  Moses,  (Deut.  xxxiii.  24.)  it  is  said,  that  Asher  '  shall 
 dip  his  feet  in  oil.'  "  {Universal  History.)  Tuch  proposes  to  render  HJJDK'  Iti'SD 
 out  of  Asher  cometh  that  which  is  rich;  IDH?  it  is  his  {every -day)  food  ;  a  render- 
 ing too  forced,  and  also  contrary  to  the  Masoretic  punctuation.  "17»  '•JHyO  royal 
 dainties.  "We  must  not  feel  surprised  that  Jacob  should  have  spoken  of  royal 
 dainties  ;  since,  during  his  seventeen  years  residence  in  Egypt,  his  son  Joseph  would 
 doubtless  have  made  him  taste  the  sumptuous  fare  of  a  royal  table."  {Philippson.) 
 "  This  expression  is  used  like  Dn^3N  DH*?  princely  food,  (Psalms  Ixxviii.  25.*) 
 i.  e.  fit  for  princes  :  so  also  i:>12  ^3"Ij;»  dainties  fit  for  a  king."  (Tuch.)  The  tribe 
 of  Asher  inhabited  a  narrow  but  most  fruitful  tract  of  land  along  the  coast  of  the 
 Mediterranean,  extending  from  Mount  Carmel  on  the  south  toward  Sidon  on  the 
 north,  bordering  on  the  tribes  of  Manasseh,  Naphtali,  Zebulon  and  Issachar,  and 
 does  not  appear  to  have  taken  a  very  prominent  or  active  part  in  the  afl'airs  of  the 
 nation.     (Compare  Judges  v.  11.) 
 
 21.  nrb^  n'?''K  ^VnS^  Naphtali  is  a  bounding  hind.     The  Septuagint  appear  to 
 
 *  According  to  Rashi  and  Mendelssohn,  angelic  food,  because  it  rained  down 
 from  heaven. 
 
335  GENESIS    XLIX. 
 
 22.  A  fruitful  stem  is  Yoseph,  a  fruitful  stem  by  the  fountain, 
 whose  boughs  spread  over  the  wall. 
 
 23.  The  archers  persecuted  him,  they  shot  at  him,  they  hated 
 him. 
 
 py  vy  mS  p  a  fruitful  stemly  the  fountain ;  the  repetition  of  the  words  ma  p 
 is  emphatic,  and  also  considered  as  euphonious.  Such  repetitions  are  frequently 
 found  in  Hebrew  poetry.*  py  >?y  hy  the  fountain.  These  words  fully  explain  to 
 us  what  is  meant  by  mS  p  as  together  they  present  us  the  original  image,  which 
 the  Psalmist  subsequently  carried  out,  in  his  description  of  the  pious  man,  (Ps.  i.  3,) 
 D"'D  ""JPS  ?y  ?in*.y  }*y3  ^^^1 ;  and  the  reverse  of  which  is  so  forcibly  depicted  by 
 the  prophet  (Isa.  i.  30,  T\b  pX  D''D  "V^  nJJ31).  A  singular  interpretation  is  given 
 of  this  liemistich,  by  Dahl,  who  has,  Joseph  is  the  son  of  that  fruitful  daughter  (of 
 Laban)  whom  I  first  saw  at  the  well.  ni31  whose  houghs;  the  plural  with  the 
 feminine  terminination  of  p,  (see  preceding  note).  THV"^  spread.  The  Samaritan 
 has  '•Ty^  young.  According  to  Rashi  and  Rashham,  the  meaning  of  lyV  is  to 
 look  ;  but  according  to  Aben  Ezra,  and  most  moderns,  it  is  to  reach  over,  spread. 
 Some  rationalists  {Justi,  Ilgen,  &c.)  propose,  by  altering  the  vowel  points,  to  read 
 iTiyX  niJ3  like  the  Arabic,  TH^'i  0X33  filicc  ascensionis ;  i.  e.  fera',  onagri,  wild 
 asses.  But  we  cannot  see  how  this  in  any  way  improves  the  sense  of  the  text,  or 
 corresponds  to  the  preceding  image.  '^)^  ""Vy  over  the  wall.  (Compare  Ps.  xviii.  30, 
 1-lti'  ibia  Tl^Sll.)  Justi  and  Ilgen  render  the  sentence,  the  wild  asses  lay  wait; 
 translating  >1ti>  insidiari,  to  lay  wait,  after  Hos.  xiii.  8,  "llt^'N  1"n  hv  "I03D. 
 
 23.  "ISI  13")1  im")D"'1  They  persecuted  and  shot  at  him.  Jacob  here  gives  up 
 the  image  of  extreme  fruitfulness  he  had  employed  in  the  preceding  verse,  and 
 which  rather  applies  to  the  descendants  of  Joseph  than  to  him  personally,  as 
 in  the  first  enumeration  in  the  wilderness  the  two  tribes  which  formed  the  house  of 
 Joseph,  mustered  72,700  fighting  men  ;  a  number  surpassed  only  by  the  tribe  of 
 Judah ;  while  at  the  second  enumeration  they  had  increased  to  84,900,  and  brought 
 into  the  field  upwards  of  10,000  men  more  than  the  tribe  of  Judah.  In  the  meta- 
 phor which  Jacob  here  employs,  he  seems,  according  to  the  opinion  of  Rashi,  and 
 other  old  commentators,  to  allude  to  Joseph's  early  sufferings,  from  the  rancour  of 
 his  brethren  and  of  Potiphar's  wife,  while  moderns  consider  it  as  expressing  the 
 successful  wars  of  Joshua,  who  was  of  the  tribe  of  Ephraim.  in"1"lO"'1  they  perse- 
 cuted him,  literally  they  embittered  him.  Aben  Ezra,  however,  explains  it  by  they 
 aimed  at  him,  so  also  Kimchi.  mi  and  shot  at  him.  The  Samaritan  has  in3'''l*1 
 they  contended  with  him  ;  so  also  the  Septuagint,  Vulgate,  Onkelos,  Jonathan,  and 
 after  them  Mendelssohn.  To  this  rendering  Rashi  also  inclines,  because  he  con- 
 siders it  as  the  preter  of  the  root  iH  to  contend,  though  he  cannot  account  for  the 
 punctuation  in  the  text,  which  should  be  a  kamets,  but  is  a  cholem.  Aben  Ezra, 
 Rashham,  Kimchi,  Duhno,  Gesenius,  and  all  other  grammatical  authorities  of  the 
 greatest  weight,  derive  -"IDT  from  D3T  to  shoot   arrows,  (compare  supra  xxi.  20. 
 
 *  Compare  Exod.  xv.  6,  IMX  py-)n  "H  l^''^^''  HSn  mSJ  ^^  -IJ'-O* ;  Psalms  xcii. 
 
 10,  inax''  T'n''N  n^n  "-a  "n  i^n''N  n:n  '•3 ;  ibid  xciii.  3,  ixt'j  "n  nnn3  1x1^3 
 n^3T  nnn:  ix^i'^  th^p  nnru,  et  am.  passim. 
 
 vox..    I.  4  H 
 
libanus.)  Bold  forresters,  tliey  were  among  the  foremost  to  fight  the  battles  of  the 
 Lord,  so  that  Deborah  justly  praises  their  patriotic  ardour  and  contempt  of  death, 
 (Jud.  V.  18.) 
 
 22.  "1D1  ^IDV  ma  p  A  fruitful  stem  is  Joseph ;  a  fruitful  stem  hy  the  fountain. 
 After  having  bestowed  power  and  dominion  on  Judah,  the  most  distinguished  of  the 
 sons  of  Leah,  and  having  placed  him  prominently  forward  among  his  brethren,  who 
 rally  around  him  in  subordinate  stations,  ("]''1N  "-J^  I*?  linntJ*'')  Jacob  now  pro- 
 ceeds to  address  Joseph,  his  favourite  son  by  his  favourite  wife,  the  benefactor  and 
 preserver  of  his  family,  the  highest  in  rank  and  dignity,  as  in  purity  and  moral 
 worth.     And  yet,  though  the  foremost  in  his  father's  love,  as  in  public  estimation, 
 the  one  to  whom  all  his  brothers  look  up  for  countenance  and  protection,  yet  it  is  not 
 him  whom  the  inspired  eye  of  the  father  recognises  as  the  future  chief  of  Israel,  the 
 leader  in  war,  the  judge  in  peace :  not  to  him  will  he  promise  a  participation  in 
 that  authority  which  he  has  already  entrusted  to  Judah.     Jacob  foresees  that  the 
 greatness  of  the  house  of  Joseph  will  at  some  remote  period  give  rise  to  a  rivalry 
 with  Judah,  that  may  become  fatal  to  the  national  unity  of  Israel ;  and  this  rivalry 
 he  is  anxious  to  prevent,  or  at  least  not  to  encourage.     Therefore  he  so  frames  his 
 benediction,  that  it  does  not  convey  any  allusion  whatever  to  supremacy  over  the 
 other  tribes,  hereafter  to  be  enjoyed  by  the  children  of  Joseph.     But  Jacob  also 
 feels  that  the  greatest  blessing  he  can  bestow  is  due  to  Joseph,  whose  rank  and  per- 
 sonal character  entitle  him  to  all  the  distinction  which  love  and  gratitude  can  confer 
 upon  him.     This  twofold,  and  in  some  respects  conflicting  feeling,  pervades  the 
 benediction,  and  gives  it  that  tone  of  obscurity  which  commentators  find  it  so  diffi- 
 cult to  clear  up  ;  but  which  evidently  arises  from  the  fact,  that  Jacob  himself  finds 
 some  difficulty  in  so  framing  his  expressions,  that  they  shall  give  to  Joseph  all  that 
 is  his  due,  and  yet  not  trench  on  the  rights  of  Judah :  that  they  shall  satisfy  the 
 present  and  personal  claims  of  Joseph,  and  at  the  same  time  leave  intact  the  future 
 and  national  claims  of  Judah.    JTlS  \1  a  fruitful  stem.    Much  difference  of  opinion 
 prevails  among  commentators,  respecting  the  meaning  of  these  words.     Onkelos  has 
 ■•JDn  '•"12  the  son   of  a  fruitful  woman;    and  the   Targumim  have  Xn''3"lT  ^"13 
 the  son  of  a  fair  young  woman.     Rashi  renders  niQ  graceful,  as  if  it  were  from 
 the  Aramaic  ]1''1DN;   and   ]''j;   in   the   next  hemistich,   he   renders   eye;    so  that 
 V'V  'hv  niD  P  must,  according  to  Rashi' s  explanation,  be  rendered  his  gracefulness 
 is  impressed  on  the  eye  that  beholds  him.     This  exposition,  however,  has  been  suc- 
 cessfully refuted  by  Nachmanides.     Justi  and  Frank  render  mS  ]2  a  young  bull; 
 and  Arnheim  considers  mS  as  synonymous  with  HID  =D~13  broken  off,  dissevered, 
 and  renders  a  solitary  branch  was  Joseph.    But  the  prevailing  and  generally  adopted 
 opinion  is  that  of  Aben  Ezra,  who  renders  mS  like  nnS  (Isa.  xvii.  6 ;  Ps.  cxxviii. 
 3),  fruitful.     And  though  this  rendering  is  open  to  the  objection  that  a  feminine 
 adjective  is  applied  to  a  masculine  noun,  p  it  has  been  urged  by  Dubno  that,  p  in 
 the  present  instance,  is  synonymous  with  ^I'^yD  branch  or  stem;  a  word  that  is 
 also  found  with  a  feminine  termination  (Exekiel  xxxi.  6,    133p    ITlSyDl;  ibid  8, 
 VnayD  \^  101  ^)  -,  winch  win  not  only  account  for  its  having  a  feminine  adjec- 
 tive, but  also  for  its  having  the  feminine  plural  termination  Dl  in  the  next  hemistich. 
 
336 
 
 GENESIS   XLIX. 
 
 24.  But  his  bow  retained  its  force,  his  arms  remain  supple  and 
 vigorous;  by  the  power  of  the  Mighty  One  of  Yaacob;  from  yonder, 
 the  Shepherd,  the  Rock  of  Yisrael. 
 
 According  to  Rashbam,  TTS  means  to  tnove  the  ha^ids,  as  "iSia  to  move  the  feet. 
 (Compare  2  Samuel  vi.  17,  laiDOl  TT£D.)  But  Aben  Ezra,  Kimchi,  and  all 
 modern  translators  derive  this  word  from  TtS  active,  strong.  The  Septuagint,  who 
 have  to^a  avrwv  apply  these  words  to  Joseph's  enemies.  Several  modern  trans- 
 lators consider  VT'D  as  the  end  of  the  verse,  and  begin  a  new  verse  with  H^D 
 3Dy^  T3X  but  in  this  they  are  not  born  out  either  by  Onkelos,  who  quite,  or  the 
 Septuagint,  who  nearly,  agrees  with  the  Masora  in  the  division  of  these  verses, 
 npy  -1*3X  the  mighty  one  of  Jacob,  God.  (Compare  Isaiah  i.  24,  "?S"IK>*  TiaS.) 
 "'Ihe  word  liDX  is  only  found  five  times  in  scripture,  and  always  in  regimen,  so 
 that  there  is  much  uncertainty  as  to  its  absolute  form."  {Dubno.)  DB'O  from  yonder. 
 Several  modern  translators,  misled  by  the  Syriac  version,  have  rendered  this  word 
 as  if  it  were  DK'P  by  or  through  the  name.  Kimchi  considers  it  an  adverb  of  time, 
 from  heretofore.  According  to  Dubno,  after  Aben  Ezra,  it  is  an  adverb  of  place  ; 
 but  as  he,  like  the  older  commentators  and  Mendelssohn,  applies  the  succeeding 
 portion  of  the  verse  to  Joseph ;  he  considers  DE^O  from  yonder,  to  indicate  the 
 dungeon  from  whence  Joseph,  at  one  stride,  was  advanced  to  dignity  and  power. 
 Zunz,  Herxheimer  and  Arnheim  however,  with  more  justice,  apply  the  remainder  of 
 the  verse  to  the  Dpy  "C^X  mighty  One  of  Jacob;  and  therefore  consider  Dt^O  as 
 an  adverb  of  place, /rom  yonder ;  i.  e.  the  heavens,  his  holy  habitation  :  as  if  Jacob 
 in  the  ardour  of  his  discourse  had  pointed  to  the  heavens  while  he  said,  DtJ'D  from 
 yonder.  7^'-\^>  pX  nj?"!  the  shepherd,  the  rock  of  Israel.  The  French  version  of 
 Cahen  justly  remarks,  "this  likewise  is  a  sentence  difficult  to  understand;"  but 
 does  not  offer  its  readers  any  means  of  lessening  or  overcoming  the  difficulty.  All 
 ancient  and  most  modern  commentators  apply  these  words  to  Joseph,  who  became 
 the  shepherd  (nyi)  of  the  body  of  Israel  (pS).  Onkelos,  and  after  him  Rashi, 
 consider  pX  as  a  contraction  of  pi  ^X  the  father  and  children.  To  this  explana- 
 tion Dubno  objects,  that  it  is  alike  opposed  by  the  vowel  points  and  tonic  accents ; 
 and  that  if  ny"l  were  in  regimen  with  pX  it  would  require  a  (  ••  ),  as  ^K")tJ'''  Dyi 
 shepherd  of  Israel.  (Ps.  Ixxx.  2.)  He  therefore  proposes  to  render  from  yonder 
 (dungeon)  he  was  appointed  a  shepherd;  i.  e.  a  protector  and  guardian  to  the 
 Egyptians,  as  well  as  to  his  father's  house,  and  also  ^NIB'^  pK  the  copestone  of 
 Israel;  and  as  the  text  wants  the  copulative  1  and,  Dubno  quotes  an  instance  of  a 
 similar  omission  from  Habak.  iii.  11,  n'?2T  ^Dy  m''  K'OtJ'.  A  rendering  nearly 
 similar  had  been  proposed  by  Rashbam,  who  however  considers  pX  as  DX  father, 
 with  the  I  added  to  designate  family,  like  X^V^^  from  V^"^,  and  \rm  from  ^"lt^; 
 or  like  Dp^"l  from  pH.  But  all  the  difficulties  of  this  text  disappear,  if  these  words 
 ?S"l£J*''  px  ny"1  are  applied  as  Jacob  doubtless  applied  them ;  and  as  Phtlippson, 
 Zunz,  Arnheim,  Herxheimer,  and  other  modern  translators  do  apply  them,  to  God. 
 nyi  the  shepherd,  as  supra  xlviii.  15,  *nX  T\]3''\T[.  (Compare  Ps.  xxiii.  1 ;  Ixxx.  2, 
 et  alib.  pass.)  px  The  oldest  term  for,  and  synonymous  with  "lIV  the  rock. 
 (Comp.  Dcut.  xxxii.  4,  30  ;  Psalms  xviii.  2,  33,  et  alib.  pass.)  The  Septuagint  join 
 the  two  first  words  of  the  next  verse  with  this  sentence,  as  if  the  text  had  nyi  DCD 
 
VT  ^pT  )m  )r\^p  in^Nm  intj'ni  24    ♦  t^'^n  hv^  ^n^sbb^n 
 
 ATT       n-    :  \.T-  :    )  -      I  T      •■    :  v    ^■■-  i-    •       j-- ^--.r  v..   :    :    -i- 
 
 r\^p  nm)  -wMch  is  most  in  accordance  with  the  remainder  of  the  figure.  iritttitJ'''1 
 CXn  ^^yS  the  archers  hated  him.  DtDti'  to  hate.  (Compare  SM/»ra  xxvi.  21.  no^e.) 
 According  to  Aben  Ezra,  this  must  be  understood  as  preceding  irmDM  as  if  the 
 text  had,  the  archers  who  hated  him,  persecuted  (or  aimed  at,)  him  and  shot  at  him, 
 a  rendering  which  fully  confirms  the  sense  in  which  we,  with  most  modern  versions, 
 have  translated  in ;  and  which  causes  the  various  parts  of  the  metaphor  to  suc- 
 ceed each  other  in  due  order,  since  the  hatred  must  have  existed  before  the  active 
 hostilities  and  assaults  to  which  it  gave  rise.  D^VH  ''b]}2  Archers,  literally,  lords  of 
 arrows.  "  Whosoever  is  very  expert,  and  perfectly  master  of  his  occupation,  is  in 
 Hebrew  called  its  p]!2  lord."  (R' S' Ben  Melech.)  CVn  arroi/^s,  a  metaphor  fre- 
 quently used  in  scripture  for  calumny,  or  injurious  language.  (Comp.  Psalms  Ixiv.  4. 
 112  121  nvn  nm  Jerem.  x.  7.  DJIJJ'^  i2)n^  p  et  alih.  pass.)  Accordingly, 
 most  commentators  apply  these  words  to  the  false  accusation  brought  against  Joseph 
 by  Potiphar's  wife.  Onkelos,  however,  renders  i?niJ?S  ''?V2  those  who  were  to 
 share  or  divide  the  paternal  heritage  with  him,  i.  e.  his  brethren. 
 
 24.  inK'p  |n^Kl  2'^T\'\  But  his  how  retained  its  force.  The  patriarch  here  cele- 
 brates the  firm  and  heroic  resistance  with  which  his  beloved  son  encountered,  and 
 eventually  triumphed  over,  all  temptations  and  hostile  eff"orts.  And  as  in  the  pre- 
 ceding verse,  Jacob  designated  Joseph's  enemies  as  D''Vn  ''^'^2  archers,  he  here 
 continues  the  figure,  and  arms  Joseph  likewise  with  a  bow,  which  retains  its  force ; 
 and  therefore  contrasts  most  strongly  with  the  impaired  and  worn  out  arms  of  his 
 discomfited  persecutors.  |n''N2  Hti^ni  retained  its  force  ;  literally,  abode  or  dwelt 
 in  strength  :  i.  e.  continued  strong.  }n''S3.  According  to  Kimchi  {Sharashim  ad 
 literam,)  and  Bensew,  the  root  is  rT'K  strong,  firm,  durable ;  and  the  \  is  added 
 like  in  JIT'S  from  IT'S.  Dubno  inclines  to  the  opinion  that  the  root  is  JDX  the  * 
 being  superadded;  (compare  Job  xxxiii.  19,  JOX  VC^'J?  Il^"11,)  while  Gesenius  con- 
 siders JJT'N  as  a  verbal  from  the  obsolete  jjlj  like  the  Arabic  |ni  perennis  lasting. 
 The  first  named  opinion  is  that  generally  adopted.  Onkelos  (nSpini),  Rashi 
 (pTPQ  nDK^TiJ)  ;  and  after  them  all  modern  translators — including  ourselves,  con- 
 sider j^''^<3  as  a  substantive,  in  strength.  Whereas  Aben  Ezra  jfl^X  D1pD3), 
 Kimchi  and  Rashbam  consider  it  as  an  adjective,  strong,  and  supply  ^^ace.  Rashbam 
 explains  that  the  heavy  bows  called  Arballast  are  not  carried  by  the  archer,  but  are 
 placed  on  a  firm  and  massive  stand,  furca  ;  and  that  if  the  archer  is  a  man  of  great 
 bodily  strength,  he  may,  by  bending  back  his  arms,  pull  the  bowstring,  and  send  an 
 arrow  with  great  force  to  a  considerable  distance.  And  that  the  figure  of  Jacob 
 must  be  understood  in  this  sense.  IDt^'p  his  bow  ;  a  word  which  like  ynT  in  the 
 next  hemistich,  is  used  to  express  power  and  dominion ;  as  the  converse,  a  broken 
 bow  and  arms,  is  expressive  of  weakness  and  subjection  :  which  latter  meaning  the 
 Septuagint  contrives  to  give  the  text.  (Comp.  1  Samuel  ii.  4,  D^DPI  D''133  T\^\)  ; 
 and  ibid  verse  31,  1''nX  nn  yiT  lyiT  nX  Tiynil.)  0«/te/os  paraphrases  the  whole 
 verse,  but  does  not  translate  it ;  so  likewise  Jonathan,  and  the  Jerusalem  Targum. 
 1>"I^  '•yit  "lTS''1  his  arms  remain  supple  and  vigorous.  Onkelos  renders  NDIH''  \22 
 *niyT7  ?y  2m  therefore  gold  was  put  upon  his  ai'ms ;  and  after  him  Rashi  and 
 Abarhanel,  who  consider  1TS''1  like  ^ti  pure  gold.    (Comp.  1  Kings  x.  15,  TD1D  3nt.) 
 
337  GENESIS   XLIX. 
 
 25.  From  the  God  of  thy  father  who  helpeth  thee,  and  the  Al- 
 mighty who  blesseth  thee  ivifh  the  blessings  of  the  heavens  from 
 above,  the  blessings  of  the  low-lying  deep,  the  blessings  of  the 
 breasts  and  of  the  womb. 
 
 26.  May  thy  father's  blessings  prevail  above  the  blessings  of  my 
 progenitors  even  to  the  croAvn  of  the  everlasting  hills.  May  they 
 rest  on  the  head  of  Yoseph,  on  the  top  of  the  head  of  the  crowned 
 among  his  brethren. 
 
 may  the  blessing  of  thy  father  exceed  the  blessing  of  the  primeval  mountains,  the 
 desirable  things  of  the  everlasting  hills.  "  However  strongly  these  emendators  may 
 recommend  their  reading,  and  however  much  it  may  seem  supported  by  the  language 
 of  Moses'  benediction,  it  is  nevertheless  open  to  objections  that  to  me  appear  insu- 
 perable. First,  by  disconnecting  iy  from  niKH,  the>^econd  part  of  the  hemistich 
 D^iy  riy3J  rilXn  becomes  extremely  disjointed,  bal(^,  and  harsh ;  so  much  so 
 indeed,  as  to  stand  completely  isolated  amidst  the  harmonious  flow  of  language,  for 
 which  the  whole  of  Jacob's  benediction  is  distinguished.  Secondly,  the  connexion 
 between  the  father's  blessing,  and  the  primeval  or  eternal  mountains,  is  by  no  means 
 evident ;  and  the  expression  which  combines  them  forms  an  idea  most  confused  and 
 unclear.  The  words  of  Moses'  benediction  cannot  be  quoted  as  an  answer  to^his 
 objection ;  for  the  train  of  thought,  and  the  language  in  which  those  thoughts  arc 
 conveyed  in  Moses'  benediction,  are  altogether  difl'erent  from  the  thoughts  and  lan- 
 guage of  Jacob.  For  Jacob  having  invoked  a  three-fold  blessing,  is  about  to  close 
 the  sentence  with  the  wish  that  they  may  rest  on  the  head  of  Joseph;  but  in  the 
 fulness  of  his  paternal  love,  and  of  his  delight  at  being  the  father  of  such  a  son,  he 
 repeats  them  all  in  the  comprehensive  and  dignified  expression  *]*3S  Hill  thy 
 father's  blessings.  He  now  is  about  to  conclude  the  benediction  with  the  words 
 f\DV  K'X")?  |''"'nn  "1^3^5  nSIl  when  he  deems  it  right  to  impress  Joseph  with  a  full 
 sense  of  the  transcendent  importance  of  this  blessing ;  he  therefore  adds  by  way  of 
 explication,  and  in  direct  reference  to  the  word  ']''3X  thy  father,  0313  ^J?  n33 
 D?iy  nyHJ  niXn  ^y  '•lin  ^^ey  (the  blessings  of  thy  father,  )e.rce/ or  prej;aj7a6o»e 
 the  blessings  of  my  progenitors,  even  to  the  crown  of  the  everlasting  hills ;  that  is 
 inexpressibly :  for  not  only  have  the  blessings  of  his  progenitors  been  most  pros- 
 perously fulfilled  in  him,  surrounded  as  he  is  by  his  numerous  descendants ;  but 
 •while  his  fathers  could  only  bless  individuals,  he  is  in  the  act  of  blessing  an  entire, 
 great,  glorious  and  imperishable  people.  The  expression  dViV  nySJ  niSD  iy 
 even  to  the  crown  of  the  everlasting  hills,  is  therefore  only  to  be  considered  as  the 
 poetical  and  euphonious  amplification  of  D?iy  TJ?  and  indicates,  that  while  the 
 blessing  which  Abraham  and  Isaac  bestowed  bore  reference  to  a  temporary  and 
 individual  condition,  the  benediction  which  he,  Jacob  bestowed,  extended  to  the 
 state  of  a  nation  intended  to  be  everlasting.  This  is  the  exulting  joy  of  the  pro- 
 genitor of  a  nation,  who  in  the  spirit  sees  the  divine  promises  already  fulfilled,  while 
 his  ancestors  were  obliged  to  rest  content  with  the  assured  hope  that  these  promises 
 would  at  some  future  time  be  fulfilled.  Whoever  compares  the  blessings  of  Jacob 
 with  those  of  Isaac,  {supra  x.wii.  28;  xxviii.  3,)  will  at  once  perceive  the  correct- 
 
X^T^.  T^^  ^^^  ^-^    *  ^^i?'-  P^  ^V  ^^^  ^P^-l  ^'^^.  ^'^'^ 
 nnn  mnh  mnn  nbn!i  'r^y.^  h^hu  nbn:?  pnin  n.K^  n«i 
 
 ny.  n.in  ribn^-^j;  n^i  ^^^  ^?15  '-^^    ♦  ^^'71  ^'"^^  ^?15 
 ^^K'    :  vm  y):  "ip"!f?S^  s^pv  mi?  Y'rip)  oSiy  nj;?5  niNiri 
 
 TiaS  ^X  hayO''  )3X  /row  ijonder,  the  shepherd,  the  rock  of  Israel,  the  God  of  thy 
 fathers. 
 
 25.  1*ai<  bxO  From  the  God  of  thy  father.  "  This  expression  is  more  antique 
 and  poetical  than  I^X  '•n'pX."  (PhiUppson.)  This  word  !?S  -which  properly  ex- 
 presses the  power  of  God,  corresponds  with  Ht^  the  Almighty,  which  forms  its 
 parallelism  in  the  next  hemistich.  "lITyi  who  helpeth  thee.  "  As  if  the  text  had 
 "intyti^."  (Dubno.)  ''1^  nSI  and  the  Almighty.  The  Samaritan  has  ''1^  7SI 
 and  Almighty  God :  so  likewise  have  the  Septuagint,  the  Syriac,  and  some  other 
 ancient  versions.  It  is  however  evident  that  HE^  here  is  the  parallelism  of  7X  in 
 the  preceding  hemistich ;  so  that  the  repetition  of  that  word  would  he  a  pleonasm 
 quite  uncalled  for.  According  to  Aben  Ezra  and  Dubno,  the  preposition  D  from 
 must  be  supplied,  as  if  the  text  had  ''155>  DXai  and  from  the  Abnighty.  IDIIM 
 who  blesseth  thee.  "  As  if  the  text  had  IDin'-tr."  (Dubno.)  hv^  D^OtJ'  HDin 
 the  blessings  of  the  heavens  from  above,  abundance  of  dew  and  rain.  (Compare 
 supra  xxvii.  28.)  The  Samaritan  has  ^yOD  but  the  text  corresponds  with  the 
 expression  used  by  Isaac,  supra  xxvii.  39.  Jinn  nVll  Dinn  71313  the  blessings 
 of  the  low-lying  deep.  Springs  of  water  which  fructify  the  soil,  and  form  the 
 sources  of  rivers,  brooks  and  rivulets.  (Comp.  Deut.  xxxiii.  13.)  Dmi  DHSi'  nD"l3 
 the  blessings  of  the  breasts  and  of  the  womb.  Increase  of  population  and  general  fe- 
 cimdity,  as  well  of  animals  as  of  humankind.     (Comp,  Hos.  ix.  14,  for  the  converse.) 
 
 26.  nin  n3"l3  hv  1123  Y^^  n3"l2  May  thy  father's  blessings  prevail  above  the 
 blessings  of  my  progenitors.  According  to  Rashi  and  Abarbanel,  the  meaning  is, 
 that  the  blessing  which  Jacob  bestows  on  Joseph,  exceeds  that  which  he  himself 
 had  received  from  his  progenitors,  Abraham  and  Isaac ;  since  the  latter  had  only 
 bestowed  on  him  a  rich  and  fertile  soil,  whereas  he  in  addition  had  also  bestowed  on 
 Joseph  numerous  descendants  ;  and  they  consider  niH  my  progenitors,  as  derived 
 from  mn,  which  becomes  min  concipiens  when  applied  to  the  mother,  and  iTJin 
 genitor  when  to  the  father.  Rashbam  however  considers  niH  to  be  synonymous 
 with  D''"in  7nountains,  an  opinion  which  in  later  times  has  been  embraced  by  Ilgen, 
 Gesenius,  de  Wette,  Johlson  and  others,  who  in  support  of  their  opinion  quote  Moses' 
 benediction,  Deut.  xxxiii.  15,  o'piy  HiynJ  nJDOl  mp  mn  K'XIIDI  and  contend, 
 that  as  there  the  parallelism  to  D"?iy  Diyna  the  everlasting  hills,  is  formed  by  mn 
 Dip  the  primeval  mountains ;  so  in  the  present  text  likewise  we  are  to  read  nV'lin 
 deriving  nin  from  the  obsolete  Tin  (which  however  is  not  to  be  found  anywhere 
 in  scripture),  and  combining  it  with  *1J?  which  they  disconnect  from  n2Nn.  Ilgen 
 proposes  to  read  mn  as  in  Habakkuk  iii.  6 ;  while  Von  Bohlen  is  veiy  indignant 
 that  the  proposed  emendation  is  not  adapted  in  preference  to  the  Masoretic  text. 
 The  rendering  which  these  commentators  propose  for  the  sentence  as  they  read  it  is, 
 
338  GENESIS   XLIX. 
 
 27.  Benyamln  is  a  tearing  wolf;  in  the  morning  lie  devoiireth 
 the  prey,  and  at  night  he  rendeth  the  spoil  asunder. 
 
 no  part  of  Syria  and  Palestine  in  ■which  it  may  not  be  found.    It  keeps  to  the  woods 
 and  open  country,  and  seldom  ventures  so  near  to  the  towns  as  the  fox;  but  the  vil- 
 lages, as  well  as  the  flocks,  often  suffer  from  their  depredations.     Morison  numbers 
 them  among  the  wild  animals  of  Samaria.     Seetzen  names  them  among  the  animals 
 common  near  the  sources  of  the  Jordan.     "  There  is  an  animal,  of  which  travellers 
 in  Arabia  and  Syria  hear  much,  under  the  name  of  the  Sheeb,  which  the  natives 
 believe  to  be  a  breed  between  a  leopard  and  a  wolf.     They  describe  it  as  being 
 scarcely  in  its  shape  distinguishable  from  a  wolf,  but  with  the  power  of  springing 
 like  a  leopard,  and  of  attacking  cattle.     Its  bite  is  said  to  be  mortal,  and  to  occasion 
 raving  madness  before  death."     "  Burckkardt  says  that  little  doubt  can  be  enter- 
 tained of  the  existence  of  this  animal,  and  explains  its  fabulous  origin,  (between  a 
 Avolf  and  a  leopard,)  by  stating  that  the  Arabs,  and  especially  the  Bedouins,  are  in 
 the  common  practice  of  assigning  to  every  animal  that  is  rarely  met  with,  parents  of 
 two  different  species  of  known  animals."*     (Kitto.)     Pl")D''  tearing ;  the  future  for 
 the  present  t^TlD.    "131  7DK''  Ipl^  in  the  mortiing  he  devoureth  the  prey,  and  in 
 the  evening  he  rendeth  the  spoil  asunder.     This  description  is  strictly  in  accordance 
 with  the  natural  habits  of  the  wolf,  who  mostly  prowls  about  and  seizes  his  prey  in 
 the  dark  of  night,  devours  it  at  dawn,  but  conceals  a  portion  (??B')  for  his  evening 
 meal.     "  According  to  the  idiom  of  the  Hebrew  language,  morning  and  evening  as 
 the  two  extremes,  represent  that  which  is  continual  and  lasting.     Here,  therefore, 
 they  mean  that  predatory  and  warlike  habits  will  be  the   continual  characteristic  of 
 this  tribe."      (Tuch.)     1])   prey,  synonymous  with  ??£J>  spoil.     (Compare  Isaiah 
 xxxiii,    77K'  1]}  p?n  TX),    root    my    to    assail,    "  whence    Arabic    )"]]}   enemy," 
 (Gesenius);  or  a.ccordii\g  to  Frank,  to  tear.     p?n*  he  rendeth  asunder,  literally,  he 
 shareth  or  divideth  ;  but  as  Herxheimer  Insily  observes,  it  is  not  in  the  habit  of  the 
 wolf  to  share  or  divide  his  prey  with  any  animal,  to  reiid  asunder  is  the  more  appro- 
 priate translation.     y>^  spoil,   "  root  ^PB'   to  draw  ofl",   to   drag :    hh^  therefore 
 properly  signifies  that  portion  of  his  prey  which  the  animal  does  not  at  once  devour, 
 but  carries  off  for  his  evening  meal."    (Frank.)     Some  commentators,  (Rashi,  Aben 
 Ezra,)  apply  this  prediction  of  Jacob  to  the  affair  of  Gibeah,  when  the  Benjamites 
 maintained  an  unjust  cause  against  the  united  power  of  all  Israel,  till  after  being 
 victorious  in  two  pitched  battles,  the  tribe  was  vanquished  and  nearly  exterminated. 
 (Judges  xix.  20.)     Other  commentators  {Rashbam  and  Abarbanel,)  apply  it  to  the 
 wars  of  Saul,  and  the  ?7t^  pbn''  especially,  to  his  preserving  and  distributing  the 
 spoil  of  Amalek,  which  he  had  been  expressly  commanded  to  destroy.    Onkelos  and 
 the  Targumim  apply  the  3iyi  "lp3  to  the  continual  burnt  oflering  that  every  morn- 
 ing and  evening  was  brought  in  the  temple  at  Jerusalem,  where  the  priests  divided 
 the  offerings  of  Israel.     The  Medrash  beautifully  applies  the  "lp33  to  Saul,  who  in 
 the  dawn  of  Israel's  royalty  maintained  the  glory  of  his  people  by  his  victories  over 
 the  neighbouring  nations,  (1  Samuel  xiv.  47);  and  3"iyb  to  Esther  and  Mordecai, 
 who,  after  the  sun  of  Israel  had  set,  and  the  gloom  of  captivity  overshadowed 
 
 *  Russel.  Nat.  Hist,  of  Aleppo,  II,  185.     Burckhardt's  Syria,  p.  534. 
 
ness  of  this  explication.     But  as  Moses,  in  bestowing  his  blessing  on  Israel,  did  not 
 stand  in  such  direct  and  immediate  relation  to  the  progenitors  of  the  nation  as 
 Jacob  did,  and  nevertheless  wished  as  nearly  as  possible  to  preserve  the  sense,  and 
 when  it  was  possible,  also  the  phraseology  of  the  patriarch's  benediction,  he  para- 
 phrased  and  modified  its  expressions  in  such  a  manner  as  to  make  it  suitable  to,  and 
 proper  for  himself,  and  the  position  in  which  he  stood  towards  the  people.    This  will 
 become  quite  clear  and  evident  on  comparing  Deuteronomy  xxxiii.  13,  17,  with  our 
 text;  when  it  will  be  seen,  that  though  Moses  retains  the  general  idea,  and  in  some 
 instances  the  very  words  of  Jacob,  yet  the  whole  undergoes  so  considerable  a  modi- 
 fication, that  the  expression  Qlp  niH  IJ'KIO  is  as  appropriate  there  as  mn  DDia 
 is  in  the  mouth  of  Jacob ;  the  expressive  beauty  and  sense  of  whose  benediction 
 would  be  irretrievably  lost,  if  the  emendations  of  these  modern  commentators  could 
 be  adopted.    {Pkilippson.)    ^plp"?)  and  on  the  top  of  the  head,  root  lip.    Accord- 
 ing to  R.'  S.  Ben  Melech,  it  is  the  crown  or  central  spot  where  the  head  of  an 
 infant  is  open.     VHX  I't:  the  crowned  among  his  brethren;  ^HJ  root  ")T3,  which 
 has  the  various  meanings  of  to  crown,  to  separate,  to  devote  or  consecrate,  and  to 
 abstain.     "  From  this  root  is  IT?,  a  diadem,  literally  insigne,  a  mark  of  separation 
 ov  distinction."     {Gesenius.)     According  to  Onkelos  (NK^nS)  Rashi  6n23K>)  and 
 Abarbanel  (TlQin)  the  text  must  be  rendered  the  separated;    whereas  Kimchi, 
 {Sharashim  sub  radix  -|t3)  fluctuates  between  the  crowned,  and  the   separated^ 
 Rashbam  however  explains  1>\1  by  "l"?©  who  was  king,  after  Jonathan,  who  has 
 \:,h^  ruler,  and  this  explication  has  been  followed  by  Bubno,  who  justly  remarks 
 that  it  was  more  natural  for  Jacob  to  conclude  his  blessing  with  an  allusion  to  the 
 prosperous  state  and  dignity,  which  Joseph  then  actually  held  and  enjoyed,  than 
 with  a  reference  to  the  degradation  and  sufferings  which  he  had  long  ago  surmounted. 
 This  view  has  been  adopted  by  Mendelssohn,  and  most  modern  translators.     Horrer 
 proposes  to  render  TT3  the  best.     Frank  contends  that  the  root  of  "1^3  is  I^T  (hke 
 l>n  of  which  the  root  is  1)1)  to  estrange,  whence  "It  a  stranger;  and  that  the  texf 
 should  be  rendered  who  was  estranged  from  his  brethren.     Tlie  truest  rendering  of 
 VnX  "in:  is  probably  the  most  distinguished  among  his  brethren,  which  Herxheimer 
 has. 
 
 27.  Pl-ID^  3ST  r»^33  Binyamin  is  a  tearing  wolf.  Benjamin,  the  youngest  of 
 Jacob's  sons,  was  also-with  the  exception  of  Levi-the  least  numerous  among  the 
 tribes  ;  but  acquired  high  political  and  religious  importance  in  the  history  of  Israel^ 
 not  only  because  Saul  the  first  king  >vas  of  that  tribe,  but  also  and  chiefly  because 
 Jerusalem  and  the  holy  temple  was  situated  in  its  territories.  The  habits  of  this 
 tribe  appear  to  have  been  daring,  warlike  and  reckless  :  it  is  therefore,  not  improperly 
 compared  with  the  wolf,  one  of  the  most  ravenous  and  cruel  of  animals.  aSt  wolf; 
 derived  from  the  obsolete  verb  nt<T,  which  admitting  the  transposition  of  letters, 
 has  the  same  signification  as  S2D  to  eat  greedily,  voraciously.  "  The  characteristics 
 which  scripture  bestows  on  the  2KI  appear  altogether  to  apply  to  the  hysna,  rather 
 than  to  our  common  wolf."  {Frank.)  "The  wolf  was  obviously  common  m 
 Palestine  in  former  times;  and  although  not  now  of  frequent  occurrence,  there  is 
 
339  GENESIS   XLIX. 
 
 28.  All  these  were  the  twelve  tribes  of  Yisrael ;  and  this  is  what 
 their  father  spoke  to  them  when  he  blessed  them :  every  one  ac- 
 cording to  his  blessing  he  blessed  them. 
 
 29.  Then  he  charged  them,  and  said  unto  them,  I  am  about  to 
 be  gathered  to  my  people :  bury  me  with  my  fathers  in  the  cave 
 which  is  in  the  field  of  Ephron  the  Hittite. 
 
 30.  In  the  cave  which  is  in  the  field  of  Machpelah,  which  is 
 before  Mamre  in  the  land  of  Canaan :  which  Abraham  bought 
 with  the  field  from  Ephron  the  Hittite  for  a  burying-place  pos- 
 session. 
 
 31.  There  they  buried  Abraham  and  Sarah  his  wife  ;  there  they 
 buried  Yitschak  a^d  Ribkah  his  wife  ;  and  there  I  buried  Leah. 
 
 would  not  permit  Joseph  personally  to  take  charfre  of  his  father's  funeral  in  Canaan: 
 and  the  patriarch  enters  fully  into  the  particulars  of  the  purchase  of  the  cavern  at 
 Machpelah,  lest  their  long  absence  from  Canaan  had  induced  strangers  to  take  pos- 
 session of  the  field  and  of  the  cave,  against  whom  the  sons  of  Jacob  might  have  to 
 maintain  their  title  to  Abraham's  purchase.  ''tDy  7S  to  my  people.  (Compare  sw/jra 
 XV.  15,  note.)  "  TllX  ?N  as  if  the  text  had  ^D^X  DJ?  with  my  fathers.  (Compare 
 Levit.  xviii.  18,  npD  \i6  nnPIN  "?X  Hti'K.)  And  my?On  h^  as  if  the  text  had 
 myon  in  the  cave.  (Compare  Exod.xxv.21,  myn  flX  |nn  pXH  bxi)."  Diihno. 
 Onkelos  renders  the  first  ?>?  by  Dl?  near,  or  hy  the  side  of ;  and  the  second,  by  the 
 preposition  3  in. 
 
 30.  "131  mj?01  In  the  cave,  Ssc.  (Compare  supra  xxiii.  17—20.)  Hip  "lEJ'K 
 mE^n  Tii^  Dn"l3X  wMch  Abraham  bought  with  the  field.  So  Philippson,  who 
 renders  flX  as  the  preposition  with.  Whereas  Mendelssohn  and  others  render  it  as 
 the  accusative  the,  and  translate  where  Abraham  had  bought  the  field.  Arnheim 
 transposes  the  words,  as  if  the  text  had  DmaS  n3p  "ID'S  m^^TI  flX  and  renders 
 the  field  which  Abraham  bought,  "Q.p  hlUii?  for  a  burying  place  possession.  "As 
 it  was  bought  for  that  purpose,  and  two  generations  have  already  been  interred  there, 
 no  one  can  object  to  your  burying  me  there."     (Rashbam.) 
 
 31.  ntoK'  There.  "The  threefold  repetition  of  this  word,  gives  a  degree  of 
 solemnity  to  the  dying  injunction,  which  is  still  further  heightened  by  the  simple  but 
 emphatic  fact  which  he  states  after  each  repetition."  (Philippson.)  ^mip  HDtJ'l 
 nx"?  nt4  and  there  I  buried  Leah.  According  to  Nachmaiiides,  Jacob  makes  this 
 statement  as  a  declaration  that  the  property  of  that  field  and  cave  was  vested  in  him, 
 and  not  in  his  elder  brother  Esau  ;  and  that  therefore  he,  as  the  rightful  owner,  had 
 there  buried  liis  wife  Leah,  with  the  intention  of  resting  at  her  side.  According  to 
 Tuch  and  Ilerxheimer,  this  verse  is  parenthetical,  as  verse  32  is  the  immediate  con- 
 tinuation of  verse  30. 
 
 VOL.  r.  4  I 
 
"iXDx*i  DhiK  i^:n  29    :  ur\i<  iii!i  inD*i!i5  isrx  t^\s  dHik  ^^1^1 
 
 ••••;-         T  a-:-  it  |  >- ■•  v   t     :  •    :         r.-    -:  •)•  t  )   -.mt    i- 
 
 -hv'^m  rh^'Dm  nn^5  ^m  r\y^m  ^o    :  ^rinn  tn?5j  nn^s 
 
 iri^iS  n^b^  nx"!  onn^x-n^t  ^i^p^  mp  31    :  '^^|rn•Tn^f^  ^nnn 
 J  n«'?-n«  ^jnnnp  n^^j'")  M^m  npn^i  nxi  pn^^^-nt<  nisp  r\m 
 
 IT"  V         •      :v-|t  rjT    :        a   :       •  )jt:     •         v   :    )      t    :   •  v  a:|iT  t   t< 
 
 Israel,  yet  wrought  the  deliverance  of  their  people ;  and  who  both  were  of  the  tribe 
 of  Benjamin, 
 
 28.  7X1^''  ''D25i^  nha  h'2  All  these  were  the  twelve  tribes  of  Israel.  "  These 
 words  are  introduced  to  tell  us  that  Jacob's  benediction  Avas  not  merely  personal, 
 and  addressed  to  his  sons  that  stood  before  him ;  but  that  it  related  to  the  future 
 fortunes  of  the  tribes  of  which  these  sons  Avere  respectively  to  be  the  progenitors." 
 {Philippson.)  DDIX  I")!*"!  when  he  blessed  them.  Aben  Ezra,  who  will  have  it 
 that  the  discourse  which  Jacob  addressed  to  his  sons  is  not  a  benediction,  but  a  pre- 
 diction of  future  events ;  since  what  was  said  to  the  three  first-born  sons  was  by  no 
 means  a  blessing:  Ahen  Ezra  maintains  that  after  Jacob  had  completed  his  address 
 he  blessed  his  sons,  which  is  indicated  by  the  words  of  our  text.  This  opinion  how- 
 ever is  refuted  by  Dubno,  who  points  out  that  Jacob's  addi-ess  contains  actual  bless- 
 ings or  prayers,  that  good  may  betide  those  on  whose  head  he  invokes  it;  and  who 
 contends  that  the  foretelling  of  future  good  by  a  pious  man  is  a  blessing.  According 
 to  Rashi,  the  words  of  the  text  are  introduced  to  shew  that  Jacob  included  all  his 
 sons  in  each  blessing.  in5"13D  lE^'X  ^'•K  Every  otie  according  to  his  blessing,  "  as 
 in  future  days  it  was  fulfilled  in  their  descendants."  (^liashi.)  "  Thus  Jacob  laid 
 down  the  plan  for  the  future  state  of  Israel ;  which  was  to  form  a  federal  republic, 
 composed  of  twelve  free  and  independent  tribes.  Each  of  these  was  to  possess  and 
 inhabit  its  own  territory  (verse  13);  to  have  independent  sovereignty  and  jurisdic- 
 tion (verse  IG)  ;  but  in  their  relations  to,  and  wars  with,  foreign  nations,  they  were 
 to  form  one  body  politic,  and  be  ranked  into  one  host,  of  which  Judah  was  to  take 
 the  lead  (verse  8) :  and  in  which  Jacob  assigns  a  rank  and  station  to  each  of  the 
 different  tribes,  according  to  its  characteristic  qualities,  its  force  and  its  geographical 
 position  (verses  17,  19,  21,  27).  Those  tribes  which  were  to  take  little  or  no  part  in 
 warfare,  were  held  to  provide  for  the  material  wants  of  the  whole  body  (verses  15, 20). 
 But  every  kind  of  violence  or  arrogant  pretension  was  to  be  banished  from  the  con- 
 federacy (verses  5 — 7)  ;  and  no  tribe  was  to  have  any  privilege  or  preference  above 
 the  others  (verses  3 — 4).  Such  was  the  design  of  the  patriarch,  which  though  con- 
 firmed by  Moses,  and  partially  carried  out,  was  never  so  strictly  adhered  to  as  the 
 welfare  of  Israel  required."     (^Philipjyson.) 
 
 29.  DflN  W1   Then  he  charged  them.    According  to  Nachmanides  and  Abarbanel, 
 Jacob  found  it  necessary  to  give  this  command  to  all  his  sons,  in  case  Pharaoh 
 
340 
 
 GENESIS    XLIX.,    L. 
 
 32.  The  field  with  the  cave  that  is  in  it,  ivas  a  purchase  from 
 the  children  of  Heth. 
 
 33.  And  when  Yaiicob  finished  charging  his  sons,  he  drew  up 
 his  feet  into  the  bed,  expired,  and  was  gathered  to  his  people. 
 
 Ch.  L.      1.  Then  Yoseph  fell  upon  his  father's  face,  he  wept 
 over  him,  and  kissed  him. 
 
 2.  And  Yoseph  commanded  his  servants,  the  physicians,  to  em- 
 balm his  father ;  and  the  physicians  embalmed  Yisrael. 
 
 3.  They  completed  it  for  him  in  forty  days  (for  this  completed 
 
 The  remainder  of  the  chapter  is  devoted  to  some  particulars  respecting  the  descend- 
 ants of  Joseph;  and  the  book  of  Genesis  closes  -with  his  dying  injunction,  that 
 whenever  the  descendants  of  Jacob  return  to  Palestine,  they  are  to  carry  his 
 (Joseph's)  remains  with  them  ;  and  with  the  measures  which  that  injunction  rendered 
 necessary.  "Dl  VQ^^  >JD  7X  FlDI''  bs*"!  Then  Yoseph  fell  %ipon  his  father's 
 face,  Sjc.  (Comp.  supra  xlvi.  4.)  In  these  few  words  the  narrative  shows  us  how 
 strongly  Jacob's  sons  must  have  been  affected  by  his  death,  since  Joseph,  high  as 
 was  his  dignity,  and  accustomed  as  he  was  to  restrain  his  feelings,  could  not  con- 
 trol himself,  but  was  obliged  to  give  vent  to  his  grief  in  tears  and  lamentation.  The 
 other  brothers  who  had  not  acquired  that  self  command,  which  can  only  be  learnt  in 
 an  oriental  court,  would  naturally  give  even  louder  and  more  free  scope  to  their 
 sorrow.    1?  pEi'''1  and  kissed  him.     Comp.  supra  xxvii.  26.  and  note. 
 
 2.  1^13y  nX  His  servants.  As  Joseph  held  a  vice-regal  court,  he,  like  the  other 
 magnates  of  Egypt,  entertained  physicians  and  embalmers  as  part  of  his  establish- 
 ment. Wilkinson,  however,  conjectures  that  these  physicians  were  employed  by 
 Joseph  as  occasion  required,  rather  than  engaged  exclusively  in  his  service.* 
 D''X3"in  the  physicians.  The  cast  of  mediciners  iu  Egypt  had  many  subdivisions, 
 each  of  which  occupied  itself  exclusively  with  the  diseases  incidental  to  one  par- 
 ticular part  of  the  human  body.  Herodotus  regards  it  as  a  proof  of  wisdom,  and  of 
 great  attention  to  health,  that  the  Egyptians  permitted  no  physician  to  practise  more 
 than  one  branch  of  the  profession.  The  plural  D^XQI  physicians,  in  the  text  is 
 therefore  used  with  peculiar  propriety.  tjUH?  to  embalm.  The  embalmers  Ta/)J;j^ei'- 
 Tai  were  a  subdivision  of  the  caste  of  physicians,  and  even  ranked  among  the 
 priests  ^pafifiaTe7i^  but  were  little  regarded.  (See  Manetho  Apothelesm,  vi.  45.) 
 The  art  of  embalming  appears  to  have  been  very  anciently  carried  to  great  perfec- 
 tion by  the  Egyptians  ;  who  by  that  means  preserved  not  only  human  bodies — many 
 of  which,  called  mummies,  aru  to  be  seen  at  this  day — but  even  birds  and  other 
 animals.  Herodotus,  (ii.  86.)  and  Diodorus  Siculus,  (i.  91.)  give  some  interesting 
 particulars  respecting  the  process  of  embalming,  which  modern  investigation  has  in 
 many  respects  found  correct,  and  for  which,  see  note  (e)  at  the  end  of  the  section. 
 
 3.  DV  D"'y2")K  1?  ISbCI  They  completed  it  for  him  in  forty  days.  Such  ap- 
 pears to  us  to  be  the  plain  sense  of  the  text,  which  has  been  translated  in  diflerent 
 
 *  Ancient  Egyptians,  iii.  38'J. 
 
t]pv  iv'5  2   :  i^-p^ji  vSy^  ^1*1  V5«  \;r-^^  fjpV  Vs*!  1 
 
 A-  •-. -:  1-        J"  :         V   :     :  •     l^"        S'  n-r     :  -  .     .  it. 
 
 32.  131  niK'n  njpO  r^e  ^eZc?  wJiA  the  cave  that  is  in  it  was  a  purchase  from 
 the  children  of  Cheth.  We  have  rendered  this  difficult  text  after  Dubno  and  Men- 
 delssohn, who  are  followed  by  most  moderns.  T\T\  133  nS?D  from  the  children  of 
 Cheth.     "  With  their  knowledge  and  consent."     {Abarbanel.) 
 
 33.  131  npy  hy^  And  when  Yaacoh  finished  chargi^ig  his  sons.  The  calm  self- 
 possession  with  which  Jacob  a  few  moments  before  his  death  gives  directions  for  his 
 own  funeral,  and  enters  into  detailed  particulars  of  his  right,  to  the  spot  where  he 
 wishes  to  be  interred,  is  most  striking  and  impressive.  It  places  before  our  eyes  a 
 most  instructive  representation  of  that  tranquil  confidence  and  joyous  hope,  which 
 religion  alone  can  inspire,  and  the  good  man  alone  is  able  to  feel.  ?X  1  v3"1  PjOS^I 
 ntJton  he  drew  up  his  feet  in  the  bed.  From  the  time  Joseph  had  come  to  see  him, 
 with  Ephraim  and  Manasseh,  {supra  xlviii.  2,)  till  now  that  he  had  finished  all  that 
 he  thought  it  necessary  to  say  to  his  sons,  Jacob  remained  sitting  upright  on  his  bed. 
 Rashbam  justly  remarks  how  intense  the  love  of  Jacob  for  his  children  must  have 
 been,  since  it  inspired  him  even  in  his  last  moments  to  bear  up  against  the  fatigue 
 of  so  trying  an  effort,  and  to  devote  his  last  remaining  strength  to  their  welfare  ;  and 
 the  grace  of  God  supported  him.  VDJ?  ^N  PjOXM  yU^I  expired,  and  was  gathered 
 to  his  people.  (Compare  sw^ra  xv.  15 ;  and  xxv.  8,  and  notes.)  The  expression 
 yij''1  he  expired,  is  assuredly  the  most  mild  and  tender,  as  VDJ?  ?^<  PlDii"'1  he  was 
 gathered  to  his  people,  is  the  most  solemn  by  which  the  close  of  man's  mortal  career 
 can  be  indicated.  The  first  blunts  the  bitterness  of  the  death-struggle ;  and  the 
 second,  with  becoming  modesty  but  assured  confidence,  holds  out  the  consolation  of 
 a  meeting  with  virtuous  predecessors.  As  in  scripture  the  expression  yii''1  is  always 
 followed  by  nOM  he  died,  which  however  in  the  present  text  is  omitted,  the  Talmud 
 (tr.  Taaneth,  fo.  5.  2.)  remarks,  HD  \fh  13''3X  Ipy  Our  father  Jacob  did  not  die  ; 
 which  is  explained  by  HTT'O  OVD  Dyt3  X^  he  did  not  suffer  the  pangs  of  death. 
 Abarbanel  however  applies  this  dictum  of  the  Talmud  to  the  nation  of  Israel,  which 
 is  called  by  the  name  of  the  patriarch,  and  in  which  therefore  he  survives. 
 
 Ch.  L.  1.  The  charge  which  Jacob  had  given  his  sons  to  bury  him  in  Palestine, 
 rendered  it  necessary  that  the  permission  of  the  king  should  be  obtained,  and  that 
 the  corpse  should  be  prepared  to  undergo  so  long  a  journey.  The  manner  in  which 
 this  was  accomplished  is  related  in  the  first  thirteen  verses  of  the  present  chapter, 
 the  last  in  Genesis.  The  circumstances  which  at  a  former  period  had  taken  place 
 between  Joseph  and  his  brethren,  would  naturally  induce  the  latter,  after  the  death 
 of  their  father,  to  feel  uneasy  as  to  the  treatment  they  now  had  to  expect  from  their 
 injured  brother.  They  receive  the  fullest  assurance  of  pardon  and  protection  ;  and 
 thus   Joseph's  character  for  generosity  and  forbearance  is  maintained  throughout. 
 
341  GENESIS    L. 
 
 the  days  of  embalming) ;  and  the  Mitsrites  wept  for  him  seventy 
 days. 
 
 4.  When  the  days  of  his  weeping  were  past,  Yoseph  spoke  unto 
 the  house  of  Paroh,  saying,  If  now  I  have  found  grace  in  your 
 eyes,  speak,  I  pray  you,  in  the  audience  of  Paroh,  saying, 
 
 5.  My  father  made  me  swear,  saying,  Lo,  I  die :  in  my  grave 
 which  I  have  digged  for  me,  in  the  land  of  Canaan,  there  shalt  thou 
 bury  me.  Now  therefore  let  me  go  up,  I  pray  thee,  and  bury  my 
 father,  and  I  will  return. 
 
 ploy  or  trust  to  the  good  offices  of  any  courtier.  But  Aharhanel  has  foreseen  and 
 met  this  cavil  by  remarking,  that  no  person  habited  in  mourning  garments  was  per- 
 mitted to  appear  in  the  presence  of  a  king.  (Compare  Esther  iv.  2.)  To  this  ex- 
 plication it  has  been  objected,  first,  that  though  such  might  have  been  the  case  in 
 Persia,  there  is  no  proof  that  such  was  likewise  the  rule  of  the  court  of  Egypt ;  and 
 secondly,  that  when  Joseph  caused  his  request  to  be  presented,  the  days  of  weeping 
 were  past.  (^Von  Bohlen.")  In  reply  to  the  first  objection,  the  present  customs  of 
 the  east  prove,  that  this  point  of  etiquette  which  is  still  preserved,  was  generally 
 observed  in  all  oriental  courts,  and  was  indeed  rendered  necessary  by  the  squalid 
 and  miserable  exterior  of  mourners ;  and  in  answer  to  the  second  objection,  though 
 the  public  mourning  had  expired,  the  family  mourning  still  continued  and  would 
 till  after  the  funeral,  so  that  the  narrative  far  from  being  improbable,  is  indeed  con- 
 firmed by  this  intrinsic  evidence  of  its  minute  adherence  to  facts.  A  writer  atten- 
 tive to  the  fame  of  Joseph  only,  would  have  thought  it  beneath  the  dignity  of  the 
 mighty  and  highly  favoured  vizier,  to  solicit  the  intercession  of  other  courtiers ; 
 whereas  the  sacred  historian  relates  the  facts  as  they  occurred,  and  bids  defiance  to 
 the  industrious  malignity  of  Rationalist  critics.  ^JTX3  in  the  audience,  literally, 
 in  the  ears  of.  According  to  Abarbanel,  this  phrase  indicates  that  they  were  to 
 repeat  Joseph's  request  verbatim.  This  argument  is  founded  on  Joseph's  speaking 
 throughout  in  the  first  person,  and  Pharaoh's  reply  being  to  the  second  person,  as 
 if  Joseph  himself  had  stood  before  him. 
 
 5.  *3y^3K^n  *3X  My  father  made  me  stvear.  Compare  supra  xlvii.  31.  note. 
 After  these  w'ords  the  Samaritan  adds,  IJTlD  '•JQ?  before  his  death.  TinD  I  have 
 digged,  root  m3.  (Compare  Exod.  xxi.  33.  in  K'''X  TTQ''  ""D)  Bashi,  who  thus 
 explains  this  word,  quotes  another  explication  after  R.'  Akibah,  I  Jiave  bought,  from 
 the  same  root.  (Compare  Dent.  ii.  6.  ^D'21  DnXO  n^n  Q^O  DJ1  Hos.  iii,  2. 
 flD3  'WV  ntJ^Onn  'h  niDSI)  Onkelos  also  renders  n^3pnXl.  But  the  first  ex- 
 plication is  that  generally  adopted,  as  it  is  probable  that  Jacob,  while  yet  in  Canaan, 
 had  a  cell  excavated  in  the  cave  of  Machpelah  to  receive  his  corpse.  Most  likely  he 
 had  this  done  at  the  time  he  buried  Leah,  in  order  that  he  might  rest  at  her  side. 
 ^3J<  nX  My  father,  the  Samaritan  adds,  ^jy^tlTl  X'XD  as  he  made  me  swear. 
 miti'NI  and  I  will  retxirn.  Joseph  anticipates  any  possible  objection  Pharaoh 
 might  make,  lest  once  returned  to  Canaan,  the  land  of  his  fathers,  Joseph  might  not 
 feel  inclined  to  conic  back  to  Egypt. 
 
^_;!TNi5  t^rin^*^.  D5^yj?.5  in  ^n^^5^;^  KrD«  "ibxS  hj;n3  n^r^Ni 
 nnpi  n^  '^;ijx  n^n  nb.s*S  ^jy^s^ri  ^£5^  5    :  nb«^  rij;iD 
 
 ■ways.  The  English  version  has,  and  forty  dai/s  were  fulfilled  for  him,  a  rendering 
 to  which  that  of  Me^idelssohn  comes  very  near.  Sie  liessen  ihni  40  tage  verstreichen, 
 they  let  forty  days  pass  over  for  him  ;  and  this  translation  with  slight  modification, 
 has  been  adopted  by  most  moderns.  Dubno,  however,  maintains  that  the  verb  t^^D 
 to  fulfil,  or  comjjlete,  is  transitive,  and  that  the  plural  termination  -I  may  apply  to  the 
 D^iOl  physicians  in  the  preceding  verse,  and  that,  therefore,  the  meaning  of  the  text 
 may  be,  they  completed  it  for  him,  S^c,  which  as  the  plainest  and  most  obviously  correct 
 interpretation  we  have  preferred.  ")2)  1N?D''  p  ^3  for  this  completed  the  days  of 
 embalming.  We  have  considered  this  sentence  as  parenthetical.  The  number  of 
 days  here  mentioned,  as  required  for  the  embalming,  agrees  with  some  codices  of 
 Diodorus,  though  Herodotus  speaks  of  seventy  days  as  required  for  the  most  ex- 
 pensive and  durable  process  of  embalming.  But  his  account  has  reference  only  to 
 the  method  employed  at  Thebes,  while  the  text  speaks  of  that  employed  at  Mem- 
 phis: and  modern  research  has  ascertained,  that  the  mummies  of  Thebes  greatly 
 excel  those  of  Memphis,  and  must  therefore  have  required  greater  care  and  longer 
 time  in  the  preparation.  It  is  moreover  probable,  that  the  corpse  of  the  patriarch 
 was  simply  embalmed,  so  as  to  stand  the  journey  to  Canaan,  but  that  it  did  not 
 pass  through  the  whole  process  of  making  a  mummy  as  detailed  by  Herodotus. 
 Dn^D  "ins  1D3''1  And  the  Egyptians  wept  for  him.  According  to  the  Medrash, 
 this  sympathy  on  the  part  of  the  Egyptians,  arose  from  the  famine  having  ceased  at 
 the  arrival  of  Jacob.  (Comp.  supra  xlvii.  18.  note.)  But  moderns  see  in  this 
 public  mourning  only  a  mark  of  respect  to  Joseph,  such  as  even  at  present 
 would  be  offered  to  the  favourite  vizier  of  an  oriental  monarch.  UV  W^V^^  seventy 
 days.  According  to  Rashi,  this  number  of  days  was  formed  by  the  forty  employed 
 in  the  process  of  embalming,  and  thirty  days  of  general  mourning,  which  Avere 
 usually  observed  for  distinguished  public  characters.  (Comp,  Numb.  xx.  29., 
 Deut.  xxxiv.  8.)  The  difference  between  the  time  of  mourning  for  Aaron  and 
 Moses,  and  that  for  Jacob  is,  that  for  the  former  it  did  not  commence  till  after  the 
 funeral,  whereas  for  Jacob,  who  was  embalmed,  it  took  place  before  the  burial. 
 It  also  seems  probable  that  as  our  text,  in  speaking  of  seventy  days  mourning,  in- 
 cludes the  forty  days  of  embalming,  Herodotus  in  speaking  of  seventy  days  em- 
 balming, may  also  have  included  the  thirty  days  of  mourning. 
 
 4.  inOQ  *tt*  112y^1  When  the  days  of  his  weeping  were  past,  i.  e.  the  general 
 or  public  mourning;  for  the  private  or  family  mourning  appears  to  have  continued 
 till  after  the  funeral.  (Compare  infra  verse  10.)  ny"IQ  0*2  ?X  to  the  house  of 
 Parch,  i.  e.  his  household.  (Compare  supra  xlv.  2.  note.)  N3  113*1  Speak  I 
 pray  ye.  Modern  Rationalists  have  condemned  this  part  of  the  narrative  as  incon- 
 sistent and  improbable,  as  it  is  not  likely  that  in  a  matter  of  such  importance  to  him, 
 Joseph  the  king's  favourite,  would  rather  address  the  monarch  directly  than  cm- 
 
342  GENESIS    L. 
 
 6.  Paroh  said,  Go  up,  and  bury  thy  father,  as  he  made  thee 
 swear. 
 
 7.  So  Yoseph  went  up  to  bury  his  father :  and  with  him  went 
 up  all  the  servants  of  Paroh,  the  elders  of  his  house,  and  all  the 
 elders  of  the  land  of  Mitsrayim. 
 
 8.  With  all  the  house  of  Yoseph,  his  brethren,  and  his  father's 
 house ;  only  their  little  ones,  their  flocks,  and  their  herds,  they 
 left  in  the  land  of  Goshen. 
 
 9.  There  also  went  up  with  him  both  chariots  and  horsemen : 
 so  that  the  camp  was  very  great. 
 
 10.  "When  they  came  to  the  threshing  floor  of  Atad,  which  is 
 beyond  Yordan,  they  there  mourned  with  a  great  and  grievous  la- 
 mentation :  and  he  made  for  his  father  a  mourning  of  seven  days. 
 
 Joseph,  so  that  the  whole  kingdom  of  Pharaoh  was  left  without  magistrates  or 
 officers  of  justice.  But  according  to  J?.'  J.  Albo's  excellent  definition,  72  does  not 
 imply  absolutely  all,  but  here  means  either  the  greater  part,  or  a  great  part. 
 
 8.  ITIXI  His  brethren,  the  Samaritan  has  ITIX.  "IDI  DStO  pT  07ily  their  little 
 ones,  their  flocks,  and  their  herds,  they  left  in  the  land  of  Goshen.  According  to 
 Abarbanel,  the  great  cortege  of  Egyptians,  who  accompanied  Joseph  and  his  bre- 
 thren, was  intended  to  compel  their  return  to  Egypt ;  as  hostages  for  which,  they 
 moreover  were  obliged  to  leave  their  children  and  their  property  behind  them. 
 But  Fhilippson  remarks,  that  this  circumstance  is  related  to  show  that  all  the  de- 
 scendants of  Jacob,  who  were  capable  of  undergoing  the  fatigues  of  the  journey, 
 accompanied  his  corpse,  and  that  only  the  infants  were  exempted  from  that  sacred 
 duty. 
 
 9.  D''C1Q  D3  331  DJ  Both  chariots  and  horsemen.  According  to  tradition, 
 Joseph  anticipated  and  prepared  to  resist  hostilities  from  the  family  of  Esau,  who 
 also  claimed  the  cavern  of  Machpelah.  And  that  it  actually  came  to  a  battle  between 
 the  two  parties,  in  which  Joseph  and  his  brethren  were  victorious.  Fhilippson  re- 
 marks, that  even  in  the  present  age,  so  rich  a  caravan  could  not  pass  through  those 
 countries  without  an  armed  escort,  sufficiently  strong  to  protect  it  against  the  pre- 
 datory attempts  of  the  Arabs  of  the  desert.  The  motive  of  the  sacred  historian, 
 however,  in  stating  all  these  particulars,  is  evidently  to  show  the  great  state  and 
 high  honour  in,  and  with  which  the  funeral  of  Jacob  was  performed.  D^EJ'ia  ho)-se- 
 men,  riders.  According  to  some,  from  B'"IS  to  spread  the  legs  in  the  act  of  riding. 
 According  to  others,  from  Ei'lQ  to  goad,  or  prick  with  the  spur.  The  Egyptians 
 always  had  a  numerous  cavalry,  and  employed  Avar-chariots  at  a  very  early  period. 
 1XD  T3D  very  great,  literally,  very  heavy,  making  slow  progress.  (Compare  supra 
 xiii.  2.  note.) 
 
 10.  IDNH  p3  The  threshing  floor  of  Atad.  ntiX  Atad,  a  word  which  the  Sep- 
 tuagint  does  not  translate,  and  which  all  modern  versions  have  considered  as  a 
 proper  noun.     According  to  Rashi,  it  is  the  n^mc  oiilic prickly  thorn,  {Rhamnus 
 
'im:2  "?i*:3«-n«  ^hp^  n':'^  ny^is  n2:«*i  6    ♦  r^:i)m)  ^n«-nx 
 
 ^v    -:  1-       I    V   T  V         ^  |:  a-'^:        ^    :"  v        '.-  t       i      t  :      v    t 
 
 n\5^  vriNi^  !:iDV  n\5  '^^1  ^    :  Dn^p-p.5^  ^;|':pT  Sbi  in^i  ^ipT 
 -D^  id:;  S^  9    :  1^^  p{si5  iiijxt  t^hp^^  Dix^^i  fas^  pi  v;ik 
 
 T    T   IT     I    vj        ^-  T-  i     :         ^^   T        «.•.--:  r   r       v  :  -  a-     t  it        -         v  v.v 
 
 v:3«S  wi  nxx:  nn:)i  ^n^  nsDZ:  DSJ^-n^on  i1yr^  ^nys  njyt< 
 
 6.  nby  Go  tip.  Compare  supra  xiii.  1.  note  :  "lyitJTI  "IK'XS  As  he  made  thee 
 swear.  "  If  he  had  not  made  thee  swear,  I  would  not  have  permitted  thee  to  quit 
 the  country."  {Rashi.)  Jacob's  foresight,  prudence,  and  worldly  wisdom,  appear 
 unimpaired,  even  when  he  is  at  the  brink  of  the  grave.  He  knows  that  the  jealousy 
 with  which  foreigners  are  regarded  in  Egypt,  is  strongly  against  their  quitting  the 
 country  after  they  have  once  been  permitted  to  reside  in  it,  and  that  communication 
 with,  or  a  return  to  Canaan,  might  be  considered  as  particularly  objectionable.  He 
 therefore  exacts  from  Joseph  an  oath,  which  he  knows  the  religious  feelings  and 
 scruples  of  the  Egyptians  will  not  call  upon  him  to  violate.  Thus  Jacob  not  only 
 gains  his  end,  but  Joseph  stands  exonerated  from  all  blame,  as  the  circumstance 
 which  compells  him  to  solicit  leave  of  absence  is  so  solemn  and  sacred,  that  it  places 
 him  above  all  suspicion. 
 
 7.  ""JpT  The  elders,  i.  e.  the  principal  officers.  To  this  day  the  chiefs  of  Arab 
 tribes  are  called  elders,  Sheik,  as  were  the  senators  of  Rome,  a  title  also  preserved 
 in  the  Spanish  Senor,  and  the  Italian  Signore.  D^"1VD  }'^S  '•JpT  731  and  all  the 
 elders  of  the  land  of  Mitsrayim.  "The  first  or  obvious  meaning  of  the  word  PD 
 all  or  entire,  implies  the  generality,  tvhole,  or  total  of  any  subject ;  bu*it  also  means, 
 each  individual  of  a  totality.  Comp.  Genesis  xvii.  23.  Dm3N  JT'l  ''K^3J<2  "I3t  73. 
 On  other  occasions,  the  word  73  implies  the  majority,  or  greater  part.  Compare 
 Numbs,  xiv.  10.  D''33X3  DDX  DUn*?  mj?n  '?3  IIDX*'!.  Sometimes  ^3  implies 
 a  considerable  proportioti  of  the  whole,  though  such  proportion  be  not  the  major 
 part,  as  Isa.  xxxiv.  2.  DX3^  ^3  hv  HOHI  DMjn  !?3  hv  "h"?  ^l^p  ''3.  Sometimes 
 ?3  is  applied  to  a  small  portion,  instead  of  the  whole.  Compare  Genesis  xli.  57. 
 ntonVD  1N3  y-Min  b  1st  Kings  X.  25.  HoVk'  »JD  n5<  D^E^paD  |>1Sn  bl.  This 
 difference  of  meaning  arises  from  a  peculiarity  in  the  language  of  Holy  Writ,  viz, 
 the  omission  of  the  ^)D^n  "13 ;  but  these  instances*  will  show  the  importance  of 
 properly  defining  the  word  73  and  its  great  usefulness  in  assisting  us  to  under- 
 stand the  language  of  scripture."  (JR.'  Joseph  Albo.)  We  have  been  induced  to 
 transcribe  this  explication  of  73  all,  from  the  Sepher  Ikkarim,  ii.  xx.,  because 
 several  Rationalists  have  impugned  the  truth  of  the  text  and  have  enlarged  on  the 
 improbability,  not  to  say  impossibility  of  all  the  elders  of  Egypt  accompanying 
 
 *  R.'  Joseph  Albo  cites  several  other  texts  in  support  of  each  explication.  For 
 which,  see  Sephir  Ikkarim,  division  ii.  chap.  20.,  or  Hebrew  Review,  vol.  i.  page 
 167,  168. 
 
343 
 
 GENESIS   L. 
 
 11.  When  the  inhabitants  of  the  land,  the  Canaanites,  saw  the 
 mourning  in  the  floor  of  Atad,  they  said,  A  grievous  mourning  is 
 this  to  the  Mitsrites.  Therefore  the  name  of  it  was  called  Abel- 
 mizraim,  which  is  beyond  Yordan. 
 
 12.  His  sons  did  unto  him  even  as  he  commanded  them. 
 
 13.  For  liis  sons  carried  him  into  the  land  of  Canaan,  and  buried 
 him  in  the  cave  of  the  field  of  Machpelah;  which  Abraham 
 bought  with  the  field  for  a  burying-place  possession,  of  Ephron 
 the  Hittite,  before  Mamre. 
 
 14.  And  Yoseph,  after  he  had  buried  his  father,  returned  into 
 Mitsrayim,  he,  his  brethren,  and  all  that  went  up  with  him  to 
 bury  his  father. 
 
 15.  Now   when  Yoseph's  brethren  saw  that  their  father   was 
 
 seiice  of  these  idolatrous  aliens.  This  is  another  instance  of  the  hyper-criticism  which 
 but  too  often  is  busy  in  the  sacred  text.  It  is  difficult  to  conceive  what  superior 
 claims  to  sanctity  the  Canaanites  possessed  over  the  Egyptians ;  and  if  the  Egyp- 
 tians had  been  made  to  await  at  the  floor  of  Atad,  the  return  from  Hebron  of  Joseph 
 and  his  brethren,  it  is  more  natural  to  ascribe  this  circumstance  either  to  the  diffi- 
 culty of  so  numerous  a  cortege  crossing  the  Jordan,  or  to  the  unwillingness  of  the 
 Canaanites  to  allow  foreign  chariots  and  horsemen  to  march  through  the  land  as  far 
 as  Hebron,  than  to  so  silly  a  fanaticism  on  the  part  of  Joseph  and  his  brethren. 
 But  not  only  is  tradition  silent  respecting  the  absence,  at  any  time,  of  the  Egpptians 
 from  the  funeral  procession  ;  but  on  the  contrary,  after  placing  three  of  the  sons  of 
 Jacob  as  bearers  at  each  side  of  the  coffin,  it  relates  that  the  Egyptians  followed. 
 Moreover,  the  next  verse  plainly  indicates  that  all  those  who  came  with  Joseph 
 from  Egypt,  were  present  at'the  funeral.  n'?S3rDn  ni^  mj/D  the  cave  of  the  field 
 of  Machpelah,  this  is  the  last  time  the  cave  is  mentioned  in  the  Pentateuch. 
 
 14.  "131  VriNI  Kin  He,  his  brethren,  and  all  that  went  up  with  him.  Abarbanel 
 calls  attention  to  the  order  of  the  funeral  procession  observed  on  this  occasion,  and 
 which,  as  he  remarks,  still  subsists.  When  the  cortege  left  Egypt,  {supra  verse  7-8.) 
 the  servants  of  Pharaoh,  the  elders  of  his  house,  and  all  the  elders  of  Egypt,  are  all 
 mentioned  before  Joseph's  brethren  and  his  father's  house,  because  the  sons  and 
 family  of  Jacob,  as  the  chief  mourners,  came  last  in  the  procession  ;  but  when  they 
 returned,  after  the  funeral,  Joseph  and  his  brethren  are  named  first,  and  then  those 
 who  accompanied  the  chief  mourners,  because  the  order  of  the  procession  was  in- 
 verted. VnS  nX  '['^^p  ^"inX  after  he  had  buried  his  father.  "  These  words  are 
 the  last  of  the  verse  in  the  Hebrew  text.  The  order  of  the  text  is,  Joseph,  after  he 
 had  buried  his  father,  returtied  into  Eg^ypt,  §c."  {Dubyio.)  Mendelssohn,  Cahen, 
 and  most  moderns,  have  rendered  the  text  in  accordance  with  this  order,  which  we 
 also  have  followed. 
 
 15.  "\y\  IXT'I  Now  when  Yoseph's  breth7'en  satv  that  their  father  ivas  dead. 
 According  to  Bereshith  Rabbah,  they  perceived,  (or  thought  Ihey  perceived,)  that 
 
 VOL.    I.  4   K 
 
S:ii^  iit2ty  Nnp  p--Sy  on^ibS  nr  nns-Sns*  nDx*l  nb^^n 
 
 ji"   T  T   :  <TJT       I"  <-  •  AT  :    ■    :  vv  v   t  v  i-  :        J  t     t  it 
 
 :  CD^^  ^m^  p  1^  vii  ^2rj;*i  12  :  nn*n  nnys  nt^^^5  an.v^ 
 ■■'^'J?  'rinn  psj^  nxo  nl|rn•T^^^?S  nn|^n-nN*  Dnn:;«  hip  n^^f 
 
 ..  .>,T  t:  t...    :  .  T   =   -:     .  ).•  tt-  ,-.  . 
 
 r\f2-'2  PiDv^nx  ^1X1*1 15    :  vn^^-n^^  rap  nns*  vnx-nx  nap? 
 
 ^  t  ar  t  ••<  T  •    T  <••    r  ;        \^--  v    :     :     •       ^  :        i  " 
 
 paliiirus  Lin.)  "  This  species  rises  ■with  a  pliant  shrubby  stalk  to  the  height  of 
 eight  or  ten  feet,  sending  out  many  -weak  and  slender  branches,  garnished  with  pale 
 green  oval  leaves.  The  greenish  yellow  flowers  are  succeeded  by  curious  round 
 buckler  shaped  seed  vessels,  which  have  borders  like  the  brim  of  a  hat,  so  that  it 
 has  considerable  resemblance  to  a  head  with  a  broad-brimmed  hat  on — hence  its 
 French  name,  parte  chapeau."  {Kitto.)  1331  and  grievous,  literally,  and  heavy. 
 Onkelos  here  renders  it  t)''pni  and  strong.  Ctt''  T)V^^  seven  days.  This  is  the 
 first  mention  of  that  most  ancient  observance  still  in  use  among  Israelites,  the  nyaC 
 seven  days  mourning . 
 
 11.  '•jyjDn  The  Canaanites,  Samaritan  |y:3n  pX— ^Dt^>  its  7ianie,iem.  Sama- 
 ritan lOK'  masc.  D'1^'0  ?2X  Abel  Milsrayim.  According  to  Jerome,  this  place 
 was  two  miles  east  of  the  Jordan,  and  near  the  third  mile  stone  from  Jericho.  In 
 his  time  it  was  called  Bethagla.  Tradition  relates,  that  the  descendants  of  Ishmael, 
 and  of  the  sons  of  Keturah,  were  likewise  present  and  joined  in  the  mourning. 
 Jacob  was  probably  considered  as  the  head  of  the  house  of  Abraham.  ?3X  Ahel  is 
 a  threshing  floor,  meadow,  or  grass  plat.  The  word,  preceding  some  other  noun, 
 frequently  occurs.  (See  Numbs,  xxxiii.  49.  W^r^^n  ^3N  Jud.  xi.33.  D^DIDH  "piK 
 1st  Kings  XV.  20.  HDyO  JT'l  "pHS  2nd  Chron.  xvi.  4.  CD  •??«  1st  Kings  xix.  16. 
 n7inO  ?5X  )  Here  the  word  supplants  the  p3  in  the  preceding  part  of  the  verse. 
 But  some  moderns  propose  to  read,  72X  mourning,  and  support  their  view  by  the 
 Septuagint,  which  has  -jrevOos   Ai<^v7nov,  mourning  of  the  Egyptians. 
 
 12.  D1^  ■^E^*SJ  p  Even  as  he  had  commanded  them.  "  This  is  the  statement 
 in  general  terms,  the  particulars  of  which  the  narrative  gives  in  the  next  verse." 
 {Duhno.) 
 
 13.  "131  Via  inX  1N{J'''1  For  his  sons  carried  him,  ^c.  According  to  tradition, 
 (^Rashi,  after  the  Medrash  Rabhah,)  the  coffin  was  carried  by  Jacob's  sons  only,  and 
 in  the  same  order  as  the  tribes  subsequently  encamped  and  marched  in  the  wilder- 
 ness, Joseph  and  Levi  being  replaced  by  Ephraim  and  Manasseh.  (Comp.  Numbs, 
 ii.  1.  nnS3  1?31  ?y  V^^f,).  From  the  circumstance  of  the  Egyptians  not  being  ex- 
 pressly mentioned  in  this  verse,  some  modern  Rationalists  have  charged  Joseph  and 
 his  brethren  with  intolerance  and  bigotry,  in  causing  the  Egyptian  cortege  to  remain  at 
 the  floor  of  Atad,  so  that  the  holy  land  of  Canaan  should  not  be  defiled  with  the  pre- 
 
344  GENESIS    L. 
 
 dead,  they  said,  Yoseph  may  perhaps  hate  us,  and  fully  requite 
 us  all  the  evil  which  we  did  unto  him. 
 
 16.  They  therefore  deputed  one  to  Yoseph,  saying,  Thy  father 
 did  command  before  he  died,  saying, 
 
 17.  Thus  shall  ye  say  unto  Yoseph,  Forgive,  I  pray  thee  now, 
 the  crime  of  thy  brethren,  and  their  sin  ;  though  they  did  evil 
 unto  thee.  And  now,  we  pray  thee,  forgive  the  crime  of  the  ser- 
 vants of  the  God  of  thy  father.  And  Yosej)h  wept  when  they 
 spoke  thus  unto  him. 
 
 tion  of  the  kind ;  zxiii  Nachmanides  is  of  opinion,  that  Jacob  was  never  made  ac- 
 quainted with  the  fact,  that  they  had  sold  Joseph  into  slavery. 
 
 17,  "1D1  X3  NCi*  X3X  Forgive,  I  pray  thee  now,  the  crime  of  thy  brethren.  "  N3S 
 interjection  of  intreating,  (compounded  of  HX  or  nriNI  and  K3)  Ah  I  pray  you!  ah 
 qucBso.  Sometimes  it  is  written  nJX."  (Gesetiius.)  According  to  the  Masora, 
 this  word  with  the  termination  H  is  found  six  times  in  scripture.  "  Joseph's 
 brothers  at  once  address  themselves  to  his  feelings  and  to  his  reason  :  they  first  re- 
 mind him  how  nearly  they  are  related  to  him,  and  that  the  voice  of  nature  pleads  for 
 them ;  (TTli^)  then  of  the  bonds  of  religion  in  which  they  are  united,  and  which  with 
 men  whose  faith  was  so  lively  as  that  of  Joseph  and  his  brethren,  and  who  were  the 
 only  true  believers  amongst  millions  of  idolaters  in  Egypt — would  most  strongly  in- 
 cline him  to  forbearance  and  pardon."  (Philippson.)  nnyi  ayid  now.  "  According 
 to  some,  the  portion  of  the  address  to  Joseph  which  follows  this  word,  was  not  part 
 of  Jacob's  message,  as  that  ended  with  the  confession  of  guilt.  C]1?CJ  Hyi  '3) 
 This  nny  is  argumentative — Now  therefore,  such  having  been  thy  father's  dying 
 injunction,  we  pray  thee,  &c."  (Dubno.)  ii,\y  forgive,  root  XJJ'J.  yC'S?  the  crime. 
 "  As  if  the  text  had  yj^S  DS."  {Dubno.)  ym  ^"1^S  mV  the  servants  of  the 
 God  of  thy  father.  "  Though  thy  father  is  dead,  the  God  of  thy  father  liveth." 
 {Rashi.)  "  Forgive  those  who  were  the  instruments  of  the  God  of  ihy  father, 
 and  whose  crime  was  the  first  step  towards  raising  thee  to  thy  present  high  sta- 
 tion." {Abarbanel.)  "  Who,  even  though  they  were  not  thy  brethren  in  the  flesh, 
 are  thy  brethren  in  the  faith,  and  whom  therefore  it  is  thy  duty  to  love  and  to 
 pardon."  {Dubno.)  These  words  form  the  strongest  possible  climax  to  their  mes- 
 sage. "  Remember  they  pray  for  mercy  to  the  same  God,  whose  mercy  thou  im- 
 plorest,  and  who  will  hearken  unto  thee  even  as  thou  hearkenest  unto  them." 
 f\DV  ^S^l  Yoseph  wept.  His  tender,  pious,  and  forgiving  character,  is  maintained 
 throughout.  He  weeps  at  the  recollection  of  his  beloved  parent;  at  receiving  what 
 was  related  to  him  as  his  dying  injunction ;  and  perhaps  also  at  the  want  of  con- 
 fidence in  his  forbearance,  which  that  injunction  implies.  0^213  when  they  spoke. 
 From  the  plural  termination  some  maintain,  that  more  than  one  emissary  were  em- 
 ployed on  the  occasion ;  while  others  consider,  that  this  plural  applies  to  Joseph's 
 brethren,  who  spoke  to  him  through  their  emissary. 
 
^DV  "^nn  "^^i^  ^nSwV?  n^V-  V^ph  ^)  «^  nn^i  ^'hf2^  ^)!y^ 
 
 his  manner  towards  them  was  less  kind  and  affectionate  after  the  death  of  their 
 father,  than  what  it  had  been  before  that  event.  It  is  evident  from  Joseph's  sub- 
 sequent conduct  towards  them,  that  their  fears  were  groundless ;  but  a  guilty  con- 
 science needs  no  accuser.  17  perhaps.  "  This  particle  has  various  meanings,  some- 
 times it  is  a  wish,  or  prayer ;  (see  supra  xvii.  18.  y^zh  n'TT'  PXyOt^''  1?  ib.  xxx.  34. 
 1")mD  n^n^  1^)  sometimes  it  is  used  for  if.  (See  Judges  viii.  19.  DniN  DH'Tin  17 
 Isa.  xlviii.  18.  >niVD'?  nnE^pn  si"?),  in  our  text  1^  means,  perhaps,  the  only 
 time  that  it  is  so  used  in  the  sacred  text."  {Rashi,  Dubno.)  The  Septuagint  render, 
 urj  TTOTc,  and  Gesenius  considers  the  17  in  our  text  as,  O  that  not.  UODK'''  may 
 hate  us,  root  Dt3K>  to  hate,  persecute.  (Compare  supra  xxvi.  21.  and  note,  and 
 Hoseah  ix.  8-9.  nonL^D).— 13^  TtJ'^  ItJ^HI  &nd  fully  requite  us.  Seventeen  years 
 of  continued  friendly  intercourse  had  not  removed  from  their  hearts  that  dread  of 
 consequences,  which  always  haunts  a  guilty  conscience,  and  which  forms  one  of  the 
 strongest  punishments  that  attends  crime.    127D3  we  did,  root  70^  to  do,  to  show. 
 
 16.  Il^^il  They  deputed,  literally,  comtnanded.  "The  verb  HIV  followed  by 
 '?X  or  ^y  is,  to  commission,  depute,  or  send.  Compare  Exod.  vii.  13.  7K  D1V1 
 bsitf*  ^32."  (Gesenius.)  Rashi,  after  the  Medrash,  says  they  commissioned  the 
 sons  of  Bilhah,  with  whom  Joseph  had  been  most  intimate.  (See  supra  xxxvii.  2.) 
 But  according  to  the  tradition  oi  Jonathan,  and  the  Jerusalem  Targum,  it  was  Bilhah 
 herself  whom  they  deputed.  Duhno  prefers  this  tradition,  as  it  is  supported  by  the 
 discourse  of  the  emissary,  who  did  not  say  to  Joseph  13''2X  our  father,  as  any  one 
 of  the  sons  of  Jacob  naturally  would  have  done,  but  "|''1S  thy  father,  as  one  who 
 was  not  a  son  of  Jacob  would  say.  1JDS7  sayinc/.  This  word  is  twice  repeated  in 
 the  sentence.  (See  text.)  According  to  Dubno,  whenever  this  word  is  used  it  im- 
 plies, that  the  words  about  to  be  repeated,  or  the  message  about  to  be  delivered 
 is  repeated  or  delivered  verbatim,  and  precisely  as  uttered  by  the  speaker.  Some 
 have  been  mclined  to  consider  the  second  "l?DN7  as  a  pleonasm ;  but  Dubno  main- 
 tains that  it  is  absolutely  required;  inasmuch  as  the  emissary  has  two  distinct 
 messages  to  deliver ;  one  from  Joseph's  brethren,  introduced  by  the  first  10X7  and 
 beginning,  IDIO  ''3Q7  Hl^*  "|"'3X  thy  father  did  command  before  his  death ;  and 
 another  from  Jacob,  introduced  by  the  second  "10X7  and  beginning  PlDIv  1"lOSn  113 
 Thus  shall  ye  say  unto  Yoseph.  And  as  each  message  was  repeated  verbatim,  each 
 requires  its  own  IDx'?  to  acquaint  us  with  that  fact.  According  to  Abarbanel,  this 
 message  was  sent  to  Joseph  immediately  after  the  funeral  in  Canaan,  and  before 
 their  return  to  Egypt ;  as  the  brothers  were  so  apprehensive  of  Joseph's  just  dis- 
 pleasure, that  they  would  not  go  back  and  place  themselves  in  his  power,  until  they 
 had  ascertained  his  sentiments  towards  them.  According  to  the  Talmud,  (tr.  Yeba- 
 moth,  fol.  65,)  they  invented  this  message  in  order  to  ensure  a  continuance  of  his 
 favor,  as  his  father,  who  knew  him  better,  never  suspected  him,  and  left  no  injunc- 
 
34.5  GENESIS    L. 
 
 18.  Then  his  brethren  also  went  and  fell  down  before  him :  and 
 they  said,  Behold,  we  are  thy  bondmen. 
 
 19.  But  Yoseph  said  unto  them,  Pear  not:  for  am  I  in  the 
 place  of  God  ? 
 
 20.  Though  you  devised  evil  against  me,  God  designed  it  for 
 good,  in  order  to  accomplish,  as  at  this  day,  the  preservation  of  a 
 numerous  people. 
 
 21.  Now  therefore  fear  ye  not:  I  will  support  you,  and  your 
 little  ones.  Thus  he  comforted  them,  and  spoke  kindly  unto 
 them. 
 
 22.  So  Yoseph  dwelt  in  Mitsrayim,  he,  and  his  father's  house  : 
 and  Yoseph  lived  a  hundred  and  ten  years. 
 
 23.  Yoseph  saw  Ephrayim's  children,  of  the  third  generation  : 
 the  children  also  of  INIachir,  the  son  of  Manasseh,  were  brought 
 up  upon  Yoseph's  knees. 
 
 '21.  DSDN  ?3?3X  ''3J5<  /  u'ill  support  you.  (Compare  supra  xlv.  11.)  The 
 allowance  which  .foscph  had  made  to  his  father's  house,  he  promised  still  to  con- 
 tinue. D3?  ?y  ")2T'1  and  spoJce  kindly  unto  them,  literally,  and  spoke  on,  or,  to 
 their  hearts.  He  addressed  himself  to  their  feelings,  or  as  Rashi  explains  it,  he 
 reasoned  with,  and  convinced  them,  they  had  nothing  to  fear.  The  Medrash  pre- 
 serves some  of  the  arguments,  which  according  to  tradition  he  employed.  That  the 
 Egyptians,  previous  to  the  arrival  of  his  father's  house,  had  looked  upon  him  as  a 
 slave  by  birth,  but  his  recognition  by  his  father  and  brothers  had  proclaimed  him  to 
 be  a  free  man  born.  "  If,"  said  he,  "  I  were  now  to  put  you  to  death,  or  otherwise 
 injure  you,  my  enemies  would  say,  '  As  long  as  it  suited  his  purpose  he  passed  himself 
 off  for  their  brother ;  but  now  he  proves  that  he  is  not  of  kin  to  them,  for  what 
 brother  would  ever  injure  his  brothers.'  " 
 
 22.  ■"1D1  D'lJK'  "iC^yi  nXtO  A  hundred  and  ten  years.  He  survived  liis  fatlicr 
 fifty-four  years,  and  died  a.  m.  2309.  Joseph  and  Levi  are  the  only  two  of  Jacob's 
 sons,  whose  age  is  recorded  in  scripture. 
 
 23.  W^^?'^  *33  DnSN?  Ephrayim's  childre7i  of  the  third  generation.  According 
 to  some  commentators,  the  text  here  speaks  of  Joseph's  great-grand  children, 
 i.  e.  of  Eram,  the  son  of  Shuthela,  the  son  of  Ephraim.  (Comp.  Numbers  xxvi. 
 35,  36.)  But  according  to  others,  among  them  Aben  Ezra,  and  Eashbani,  the  text 
 speaks  of  the  great-grand  children  of  Ephraim,  the  children  of  Eram.  1^3D  '•32 
 the  children  also  of  Machir.  Rashbam  calls  W''^l^  CJ!!  children  of  the  second 
 generation.  IT?'*  were  brought  up.  (Comp.  supra  s-xx.  3.  note.)  Mendelssohn 
 renders,  ivere  born  and  brought  up,  after  Onkelos,  who  has  PlDV  *3"I1  IT"  PTlN, 
 but  who  omits  translating  ""Dia  7V.  Dubtio  remarks,  that  the  text,  when  speaking 
 of  the  children  of  Ephraim,  uses  the  word  f\OV  J^T*!  Joseph  saw,  because  Ephraim 
 as  the  younger  son,   did  not  reside  in  his  father's  mansion,  but  formed  a  separate 
 
v)  :  ^v   •  :        1-         ATT    :  v.    :  -r  t   v  -  :i"-  it    ••  jt  :     -   : 
 
 V        v:  -  y-  -:         .y  at     •  -         )^-  .y.-  ■■   -.  :■       i  -  i-  t  ^:r 
 
 mh  niibS  n^srn  bfhi^  np  ^W  onnsj^n  Drii^^i  20    *  ^;3^^ 
 ^:Dh^^  ^«n^n-^^<  hm  21    ^y^nti'    ♦  nrdy  n^nnS  n-in  di*5  nb^y 
 
 :)•      IT  T    •  -  T  ^-  :  [T       "-        J  -.  \-  :         >.v  -  y  -  3   <-: 
 
 !i^*.l  22    t  Di^^j;  'nsi;i  Dni«  dh^;)  D5$t?-nxi  D^p^  Ss^^^^ 
 :  mp  ^t)i)  ni<o  ^6v  'n;i  vpiSt  n\n^  «^ri  tz^nv^?  ^dv 
 
 IS.  ITIX  DJ  His  irethren  also.  After  they  had  thus  ascertained  his  sentiments 
 toward  them,  they  likewise  go  to  obtain  his  pardon,  by  the  confession  of  their  Avrong 
 and  the  expression  of  their  penitence.  D''1Dy?  "1?  133n  Behold  we  are  thy  bond- 
 men. According  to  the  lex  talionis,  having  sold  him  into  slavery,  their  just  punish- 
 ment was.  that  they  too  should  be  reduced  to  bondage. 
 
 19.  ""JX  D\n?5<  nnnn  Am  I  in  the  place  of  God,  the  supreme  disposer  of  all 
 events  ;  nnnn  literally,  under.  According  to  Rashi,  Duhno,  and  others,  the  mean- 
 ing is,  "  Have  I  the  power  to  harm  you  if  even  I  were  so  inclined  ?  Since  you, 
 though  all  ten  of  you  intended  to  harm  me,  were  not  able  to  effect  your  purpose ; 
 how  could  I  alone  expect  to  succeed  better  against  you  all,  since  it  is  God  whose 
 providence  rules  the  world,  and  he  has  promised  to  protect  you."  Another  opinion 
 is,  "  Have  I  the  right  to  revenge  myself,  and  to  usurp  the  place  of  God  to  whom 
 alone  belongeth  vengeance."  Joseph  here  repeats  the  very  words  which  his  father 
 had  used  when  his  mother,  Rachel,  importuned  him  for  children,  (compare  supra 
 XXX.  2.)  and  probably  with  the  same  intention.  For  as  Jacob  there  designs  to  im- 
 press Rachel  with  his  utter  inability  to  comply  with  her  request,  so  Joseph  likewise, 
 in  order  perfectly  to  tranquilize  their  minds,  expresses  his  utter  inability  to  coun- 
 teract the  designs  of  Providence.  On/celos  renders  it,  XiX  "iM  X?m  ""l^^  for  I 
 fear  the  Lord. 
 
 20.  "I^l  nyi  vl?  DnitJ'n  DnSI  Though  you  devised  evil  against  me,  God  de- 
 signed it  for  good.  Rashi,  and  others,  consider  this  as  the  continuation  and  expli- 
 cation of  the  preceding  sentence.  But  Rashbam  considers  it  as  an  excuse,  if  not  a 
 justification  with  which  Joseph  supplies  his  brethren,  in  order  to  restore  their  self 
 esteem,  a  means  to  which  he  had  already  resorted  when  first  he  makes  himself 
 known  to  them.  (Compare  supra  xlv.  7-8.  note.)  Ti^]}  to  accomplish,  irregular 
 form  of  the  infinite,  which  should  change  the  third  radical  (n)  into  n.  This  irre- 
 gular form  is  sometimes,  but  not  frequently  met  with  in  scripture,  ntn  D1'*3  as  at 
 this  day,  i.  e.  at  this  present  time.  "  The  word  Dl""  day  is  often  used  for  nj?  time. 
 Thus  for  instance,  in  Numbs,  viii.  17.  we  read  ")"ID1  73  '•n^n  DV^  on  the  day  I 
 smote  all  the  first-born  ;  but  as  the  first-born  were  smitten  at  night  and  not  by  day, 
 the  word  D1''3  must  evidently  be  rendered,  at  the  time."  (_£>ubno.)  21  UV  a,  nu- 
 merous people.  Some  apply  this  expression  to  Israel,  destined  to  become  a  numer- 
 ous people,  while  others  with  better  reason  apply  it  to  the  Egyptians,  who  but  for 
 Joseph's  salutary  measures,  must  have  been  destroyed  by  the  fumine. 
 
34G  GENESIS    L. 
 
 24.  Yoseph  said  unto  his  brethren,  I  die :  but  God  will  assur- 
 edly visit  you,  and  bring  you  out  of  this  land,  unto  the  land  which 
 he  swore  to  Abraham,  to  Yitschak,  and  to  Yaiicob. 
 
 25.  And  Yoseph  took  an  oath  of  the  children  of  Yisrael,  say- 
 ing, God  will  assuredly  visit  you,  then  ye  shall  carry  up  my  bones 
 from  hence. 
 
 26.  So  Yoseph  died,  heiiig  a  hundred  and  ten  years  old :  they 
 embalmed  him,  and  he  was  put  in  a  coffin  in  Mitsrayim. 
 
 AniTARAH.     1  Kings  ii.  1 — 12. 
 
 wall.  (Ilay^mer,  vol.  ii.  p.  153.)  "  Thus  we  have  seen  all  the  great  men  who  held 
 a  prominent  rank  in  the  eventful  history  of  the  book  of  Genesis,  depart  in  peace. 
 The  secondary  personages  silently  disappear.  The  object  of  this  first  period  has 
 been  attained.  The  family  of  Israel  is  progressing  on  its  course ;  it  is  about  to 
 become  a  nation.  But  it  stands  isolated,  without  support  or  influence  among  the 
 suspicious  Egyptians.  It  is  about  to  enter  on  a  new  era.  The  yoke  of  bondage 
 awaits  it,  and  its  deliverance  from  this  yoke  open  a  second  greater  Epocha  in  its 
 history."     {PJdlippson.) 
 
 END  OF  SECTION     ^H^l 
 
 SUPPLEMENTARY     NOTES. 
 
 Note  (a)  page  322.  "131  PlDI''  DX  ■j"in''1  He  blessed  Joseph,  Ssc.  "  We  hav£  here 
 a  threefold  invocation,  each  one  applying  to  a  distinct  benediction.  First,  God, 
 whose  commandments  have  been  faithfully  obeyed  by  Abraham  and  Isaac,  and  who 
 has  vouchsafed  to  promise  that  he  would  bless  their  descendants  ;  next,  God,  whose 
 providence  directs  for  man's  good  all  the  events  of  this  life,  from  his  birth  even  unto 
 his  death,  and  whose  guardianship  is  appropriately  represented  under  the  simile  of 
 a  shepherd — an  idea  that  subsequently  was  most  beautifully  carried  out  by  David  in 
 23rd  Psalm.  And  lastly,  God,  the  redeemer  from  all  evil.  These  invocations  at 
 the  end  of  Jacob's  mortal  career,  contrasted  with  his  former  exclamations  of  despon- 
 dency, and  even  of  despair,  (supra  xxxvii.  35.,  xlii.  36,  38.,  xliii.  14.)  afford  a  strik- 
 ing and  bright  picture  of  the  perplexities  of  human  life,  mercifully  unravelled  by  the 
 hand  of  God."  (Philippson.)  "  Whatever  blessings  a  man  can  pray  for  or  invoke, 
 may  be  ranged  under  one  of  three  heads.  1.  Spiritual.  That  man  may  prosper  in 
 his  earnest  pursuit  of  virtue,  piety,  and  the  treasures  of  eternal  life.  2.  Temporal. 
 That  the  good  things  of  this  life  may  fall  to  his  lot,  so  that  want  may  not  compel 
 him  to  neglect  or  abandon  the  higher  end  and  aim  of  his  existence.  3.  The  divine 
 protection  to  deliver  him  from  all  temptations,  snares,  and  evils,  that  beset  the  path 
 of  man.  All  three  kinds  of  blessings  are  here  invoked  by  the  patriarch.  With  re- 
 spect to  the  first,  he  calls  on  the  memory  of  his  fathers.  (Comp.  supra  xvii.  1.)   Willi 
 
V^^i  ^m  f 'i.2sin-^iNi  nx-b  p>^ri-|^  bpii^  ^bv3]  ^^K^^  "'i??* 
 ibx^  b^;n^^.  ^J5-nx  t|6i^  yj^n.  25  ♦  npy^'^Ji  pr^^^^^  onnn^^'? 
 t)pv  n?)*i  26  J  r\p  ^nbvri^N*  ^o'^S^Dl  ^^^n*  t^Sx  ip^^.  ip3 
 pTH    :  tDn^?DS  niiSS  ob'^*"!  in^^^  ^bin**i  iiD^:iti^  ^b^yi  riiS^^-p 
 
 I  mt:     •     :      I       .T  IT  :,--  .    :   - ,-  a- t  v   ^vt         vt   ••      )  . 
 
 :  p^D  nhvh  ^OK'  HT  *  1"^  vnrtJ^nai  :  n^nn  "inin  ^yi  vvni  :  p^D 
 :  p^D  i3Mp  ^"^  i3jn  "^^  "i  vp-iai   :  jto^D  n^n^  inn    q;;   ♦  y^j  v-noi 
 
 establishment  when  he  married.  So  that  Joseph  only  saw  his  descendants  occa- 
 sionally, either  when  they  were  brought  to  him  or  when  he  visited  his  younger  son. 
 But  Manasseh,  as  the  elder,  resided  with  his  family  in  the  paternal  mansion,  so 
 that  his  children  were  born  and  reared  under  the  immediate  care  of  Joseph,  which 
 the  text  expresses  by  n?V 
 
 24.  natil  pSn  p  D3nX  n^yni  And  Irmg  yon  out  of  this  land.  From  these 
 words  it  is  evident,  that  the  family  of  Jacob,  having  once  been  permitted  to  take 
 up  their  abode  in  Egypt,  were  no  longer  free  to  quit  that  country,  but  that  like  the 
 natives,  all  intercourse  with  foreign  lands  was  interdicted  to  them.  And  that, 
 therefore,  their  return  in  a  body  to  the  land  of  promise,  could  only  be  effected  by 
 the  interposition  of  the  God  of  their  fathers. 
 
 25.  'pSIt^i  ''32  nS  The  children  of  Israel.  Having  comforted  his  surviving 
 brethren  with  the  assurance  that  God  would  not  leave  them  unprotected,  he  takes 
 an  oath  from  their  descendants  generally,  that  whenever  they  return  to  Palestine 
 they  should  carry  his  remains  with  them.  He  does  not  require  them  at  once  to 
 proceed  with  his  corpse  to  Canaan,  because  he  knows  that  his  interest  at  court 
 having  died  with  him,  they  would  not  be  able  to  obtain  permission  to  quit  the 
 country.  The  promise  made  to  Joseph  was  fulfilled  by  Moses ;  (See  Exod.  xiii. 
 19,)  and  Joshua  eventually  interred  the  remains  of  Joseph  at  Shechem  ;  (Josh.  xxiv. 
 32,)  TlDVy  my  hones,  the  usual  term  for  mortal  remains.  (Comp.  2nd  Samuel  xxi. 
 12-14.,  2nd  Kings  xxiii.  14-18-20.,  et  alib  passim.) 
 
 26.  ins  ItOinM  They  embalmed  him.  They,  scil :  the  physicians.  (Comp. 
 supra  verse  2.)  DK'''^1  and  he  was  put.  (Compare  supra  xxiv.  33.)  According  to 
 some,  this  unusual  form  is  the  conjugation  Hiphil  of  the  root  DIK^  while  others 
 consider  it  as  the  imperfect  in  the  conjugation  Kal  of  U^y  The  former  opinion  is 
 that  most  generally  adapted.  p5<2  in  a  coffin.  This  is  certainly  mentioned  here  as 
 a  distinction,  as  coffins  were  not  frequently  used  in  the  East.  In  Egypt,  however, 
 such  coffins  or  chests  used  for  the  purpose  of  inclosing  bodies  that  had  been  em- 
 balmed, were  deposited  in  a  inner  chamber  of  the  house,  and  reared  against  the 
 
348  SUPPLEMENTARY    NOTES. 
 
 Judah.  At  first,  they  were  among  those  -who  refused  to  recognise  that  monarch, 
 (1st  Sam.  ii.  9.)  and  at  a  later  period,  they  joined  those  who  disputed  the  right  of 
 Judah  to  restore  David  to  the  throne  :  a  dispute  which  led  to  the  rebellion  of  Sheba. 
 (ib.  xix.  41.  43.)  Eventually  Jeroboam,  an  Ephraimite,  who  during  the  life-time  of 
 Solomon,  (1st  Kings  xi.  26.)  had  rebelled  against  him,  was  placed  at  the  head  of  the 
 defection  against  Rehoboam,  which  led  to  the  final  division  of  the  monarchy.  Ten 
 tribes  made  common  cause  with  Ephraim,  against  the  house  of  David :  and  Jero- 
 boam fixed  the  seat  of  his  royalty  at  Shechem,  in  the  land  of  Ephraim.  During  all 
 these  important  events,  the  tribe  of  Manasseh  held  but  a  subordinate  rank,  the  trans- 
 Jordanic  portion  was  often  subjected  to  foreign  invaders,  and  carried  into  captivity 
 several  years  before  Ephraim. 
 
 Note  (c)  page  324.  "1D1  3py^  X")p''1  Then  Yaiicob  called  to  his  so7is.  "  If  we 
 examine  the  most  generally  adopted  views  and  opinions  respecting  this  remarkable 
 poem,  the  first  which  presents  itself  to  us  is,  that  entertained  by  the  Jewish  tradition 
 and  commentators,  with  which  that  of  Christian  churchmen  corresponds,  and  which 
 pronounces  this  benediction  of  Jacob  to  be  an  inspired  prediction  of  the  future  for- 
 tunes of  his  sons,  preserved  to  us  by  the  sacred  historian.  Accordingly,  the 
 Medrash,  which  Rashi  and  other  commentators  follow,  finds  in  every  expression  a 
 direct  reference  to  some  historical  fact,  either  belonging  to  the  past  as  the  allusion 
 to  Reuben's  violating  his  father's  couch,  to  Simeon's  and  Levi's  deed  at  Shechem, 
 and  to  the  sale  of  Joseph;  or  to  the  future,  as  in  DID^  their  secret  council  io  Zimri, 
 in  D?np3  their  public  assembly  to  Korah,  in  n''"1X  a  lion  to  David,  in  y*l3  he 
 kneeleth  to  Solomon,  and  in  7?^  the  prey  to  Mordecai  and  Esther.  Some  {Onkelos, 
 Rashi,  §c.),  even  find  the  promise  of  a  Messiah  contained  in  this  benediction.  This 
 special  reference  to  particular  facts  and  circumstances,  is  however  rejected  by  Rash- 
 bam,  who  considers  the  poem  as  a  prediction  generally  of  what  would  befal  Israel. 
 Abarbanel  considers  the  end  and  aim  of  Jacob's  blessing  to  have  been,  an  (!xamina- 
 tion  into  the  claims  of  the  various  tribes  to  hold  the  sovereignty  or  royalty  over 
 Israel.  But  though  thus  differing  in  minor  details,  these  commentators  all  agree  in 
 the  opinion,  that  this  poem  is  an  inspired  prediction,  and  that  the  patriarch  Jacob 
 was  its  author.  In  opposition  to  this  view,  several  biblical  critics  of  later  date  main- 
 tain, that  this  poem  was  not  the  production  of  Jacob,  but  that  it  was  composed  long 
 after  the  Israelites  had  taken  possession  of  Palestine,  about  the  times  of  David  ;  and 
 some  of  these  critics,  {Friederich  and  Von  Bohlen,)  even  assign  the  authorship  to 
 Natlian  the  prophet.  The  reasons  they  advance  in  support  of  their  opinion,  are 
 principally  the  following  four.  First,  many  things  mentioned  in  this  benediction, 
 did  not  happen  until  after  the  conquest  of  Canaan ;  and  the  foreknowledge  of  these 
 things  is  what  the  Rationalist  critics  will  not  concede  to  Jacob.  Secondly,  they  do 
 not  think  that  a  feeble  old  man,  at  the  point  of  death,  could  be  able  to  use  language 
 so  lofty  and  forcible.  Thirdly,  they  do  not  conceive  how  this  poem  could  be  pre- 
 served verbatim  in  the  very  words  Jacob  used,  or  who  could  have  penned  them 
 down  as  they  fell  from  the  lips  of  Jacob.  Fourthly,  they  do  not  consider  that  this 
 blessing  has  any  relation  to  that  of  Moses,  (Deut.  xxxiii.  2.  29.)  who  alludes  to 
 periods  of  national  calamity,  while  our  text  treats  of  times,  when  Israel  was  flourish- 
 ing and  prosperous.  Although  in  the  body  of  our  notes,  we  meet  and  refute  some 
 of  these  objections  in  detail,  we  think  it  necessary  to  place  before  the  reader  at  one 
 view,  the  reply  to  the  Rationalist  arguments,  which  ranged  vmder  four  heads  we 
 VOL.    I.  4    L 
 
SUPPLEMENTARY    NOTES.  347 
 
 respect  to  the  second,  he  recalls  the  mercies  of  God  to  himself.  (Comp.  supra  xxviii, 
 15.,  xxxii.  II.)  And  with  respect  to  the  third,  he  alludes  to  the  means  providence 
 had  employed  to  preserve  him  amidst  his  many  trials.  (Comp.  sicpra  xxxviii.  12.) 
 And  the  patriarch,  in  speaking  of  eternal  bliss,  and  also  of  temporal  prosperity,  de- 
 scribes both,  as  bestowed  by  the  Deity  directly  without  the  interposition  of  any 
 instrumentality;  therefore  he  says,  DTl^Ni"!  the  God.  But  when  speaking  of  de- 
 liverance from  danger,  or  evil — as  that  is  effected  according  to  the  ordinary  working  of 
 nature — he  saya;  "]X?On  the  angel,  messenger,  or  instrument,  employed  by  the 
 Deity  to  carry  out  the  divine  purpose."  {Aharhanel.*')  "  The  noun  substantive 
 *1N?0  (root  *]{<?  to  work),  signifies  messenger,  agent,  or  instrument.  It  is  only 
 used  in  a  dignified  sense  of  an  honorable  object,  employed  by  an  honorable  principal 
 for  an  honorable  purpose.  Hence  the  word  has  been  applied  to  spiritual  messengers, 
 angels  or  prophets  of  the  Lord.  Therefore,  also,  every  power  of  nature,  and  evei-y 
 dispensation  of  providence,  whether  to  reward  or  to  punish,  is  called  ■]K??2.  Thus 
 in  Psalms  civ.  4.  ninil  VSSPD  HJJ'IV  where  the  winds  are  so  designated  as  the 
 instruments  of  the  Deity :  and  (ibid.  Ixxviii.  49.)  CJ?"!  ''3N?Q  nn?ti'D  where  the 
 plagues  of  Egypt  have  that  designation  applied  to  them."  (Ben  Sew.)  Hence  it 
 follows,  that  in  a  general  way,  whatever  be  the  means  or  instrument  employed  by 
 the  Deity — whether  spiritual  or  material,  animate  or  inanimate,  it  is  in  scripture 
 called  "|i<7?0  and  generally  rendered  angel,  a  word  derived  from  the  Greek,  and 
 which  in  that  language  has  the  same  meaning  as  "ISpD  in  Hebrew. 
 
 Note  (b)  page  323.  1300  hli''  ppH  VnX  d'?1X1  But  yet  his  younger  brother 
 shall  be  greater  than  he.  At  the  first  enumeration  in  the  wilderness,  the  tribe  of 
 Ephraim  numbered  40,500  fighting  men,  and  was  at  the  head  of  the  third  or  western 
 division,  in  which  the  tribe  of  Manasseh,  that  only  numbered  32,200  warriors, 
 held  a  subordinate  rank.  At  the  second  enumeration,  Manasseh  had  increased  to 
 52,700  men,  while  Ephraim  was  reduced  to  32,500.  But  a  part  of  the  tribe  of  Ma- 
 nasseh became  located  cast  of  the  Jordan ;  and  as  the  two  divisions  of  the  tribe  had 
 not  the  same  interests,  and  their  territories  were  nuich  less  compact  and  secure  from 
 invasion  than  those  of  Ephraim :  as  moreover,  Moses'  successor  in  the  command, 
 Joshua  was  of  the  tribe  of  Ephraim,  and  his  high  personal  character  reflected  great 
 honor  and  importance  on  his  clansmen,  Ephraim  maintained  its  preponderance,  and 
 eventually  became  the  most  powerful  tribe  in  the  north  of  Palestine,  and  headed  the 
 opposition  against  Judah  the  southern  power.  Within  the  limits  of  Ephraim,  the 
 important  localities  of  Beth-el,  Ramah,  Shechem,  Ebal  and  Gerizim,  were  situated; 
 as  was  also  Shiloh,  which  until  the  days  of  David  was  the  station  of  the  tabernacle, 
 and,  consequently,  the  religious  metropolis  of  Israel.  Deborah  dwelt  in  the  land  of 
 Ephraim,  (Judges  iv.  5.)  and  the  men  of  that  tribe  shared  her  victory,  (ib.  v.  14.) 
 The  evanescent  kingdom  of  Abimelech  was  founded  in  Ephraim,  (ib.  ix.  I.)  Gideon 
 of  the  kindred  tribe  of  Manasseh  had  found  it  needful,  in  the  midst  of  his  victorious 
 career,  to  soothe  the  offended  pride  of  Ephraim.  (ib.  viii.  1.)  And  though  in  their 
 opposition  to  Jephta,  they  were  defeated  with  great  slaughter,  and  lost  42,000  men  : 
 yet,   during  David's  reign,  they  were  again  sufficiently  powerful  to  compete  with 
 
 *  We  have  considerably  abbreviated,  so  as  to  give  rather  the  purpose  than  tlie 
 precise  words  of  Abarbanel. 
 
350  SUPPLEMENTARY    NOTES. 
 
 The  office  conferred  on  these  firstborn,  whom  the  Levitcs  superseded — also  originiited 
 in  an  historical  fact  connected  with  the  exit  from  Egypt  (Exod.  xiii.  2).  In  the  days 
 of  Jacob,  the  idea  of  a  sacerdotal  family  and  tribe  could  not  arise,  nor  yet  during  the 
 bondage ; — the  appointment  of  the  Levites  took  place  before  the  second  month  of  the 
 second  year  of  the  exit  from  Egypt,  and  has  continued  ever  since.  Consequently, 
 as  our  text,  far  from  considering  Levi  as  distinguished  among  the  tribes,  pronounces 
 a  heavy  judgment  on  him  jointly  with  Simeon,  it  follows  that  the  composition  of  this 
 poem  must  be  older  than  the  mission  of  Moses.  The  second  of  the  above  mentioned 
 arguments  appears  to  us  most  weak.  To  answer  it,  we  do  not  deem  it  necessary 
 with  Bosenmuller  to  depreciate  the  poetical  merits  of  Jacob's  blessing;  but  on  the 
 contrary,  we  at  once  admit  that  this  poem  abounds  in  lofty  diction,  boldness  of 
 imagery,  warmth  and  sublimity  of  expression  :  but  at  the  same  time,  it  also  presents 
 the  most  striking  contrast  with  the  elegance  and  polish  of  the  poems  of  Moses  and 
 of  David,  even  as  the  gloomy  grandeur  of  .^Eschylus  contrasts  with  the  melodious 
 ease  of  Euripides.  To  assert  that  a  highly  gifted  old  man,  animated  with  ardent 
 love  and  pious  confidence,  could  not  have  held  such  language  in  his  last  moments,  is 
 the  argument  of  a  narrow  mind,  which  is  incapable  of  comprehending  the  powers  of 
 a  firm  and  energetic  volition,  exerted  at  a  season  of  the  highest  excitement.  Do  not 
 the  blessing  of  Moses  (Deut.  xxxiii.),  and  the  last  oration  of  David  (2  Sam.  xxiii. 
 and  1  Kings  ii.  1 — 9),  aff'ord  us  similar  instances  of  great  mental  power,  retained  up 
 to  the  moment  of  death  ?  With  respect  to  the  third  argument,  the  preservation  and 
 transmission  of  the  poem,  we  would  call  attention  to  a  case  precisely  similar,  and 
 occurring  at  a  much  later  age — the  preservation  cf  the  poems  of  Homer.  The  Ilias 
 and  Odyssei  were,  during  centuries  preserved  and  transmitted  by  minstrels  (called 
 Rhapsodists)  ;  portions  are  said  to  have  been  collected  and  brought  to  Greece  by 
 Lycurgus  ;  (890  ?)  but  the  whole  was  not  committed  to  writing  till  three  centuries 
 later,  (590)  at  Athens,  by  the  means  of  Pisistratus  and  Hipparchus.  If  thousands 
 of  verses  could  be  committed  to,  and  retained  in  the  fresh  and  unburthened  memory 
 of  the  men  of  that  age,  why  should  not  the  sons  of  Jacob  have  been  able  to  preserve 
 twenty-six  verses  in  a  still  more  primitive  age  ?  Having  thus  disposed  of  three  out 
 of  the  four  Rationalist  arguments  we  adduced,  we  now  turn  to  consider  the  last — 
 the  comparison  between  the  blessing  of  Jacob  and  that  of  Moses.  It  is  natural 
 that  Jacob — when  he  looked  at  his  descendants  increasing,  flourishing  and  approach- 
 ing the  fulfilment  of  the  divine  promise,  should  have  regarded  the  future  with  joyous 
 anticipation.  Whereas  Moses,  at  the  end  of  his  laborious  career,  after  forty  years' 
 exertion  in  the  midst  of  a  stiff'necked  people,  who  but  shortly  before  had  shewn  him 
 how  prone  they  were  to  rebellion  against  the  law  of  God  (Numb.  xxv.  I — 9),  Moses 
 could  not  avoid  feeling  some  gloomy  forebodings  as  to  the  future  state  of  Israel. 
 Still  Moses  does  justice  to  the  present  greatness  and  glorious  hopes  of  his  people ; 
 and  in  fact  repeats  the  benediction  of  Jacob,  though  with  such  modifications  as  the 
 difference  in  the  condition  of  those  whom  he  and  Jacob  respectively  addressed — and 
 who  from  a  family  were  become  a  people — rendered  necessary.  Thus  Moses  softens 
 Jacob's  dictum  against  Reuben,  and  weakens  it  in  the  case  of  Judah,  whose  pre- 
 ponderance and  arrogance  he  did  not  think  it  right  to  confirm.  In  the  case  of  Levi, 
 Moses  departs  from  the  dictum  of  Jacob,  because  the  altered  condition  of  that  tribe 
 required  he  should  do  so  ;  but  to  Joseph  he  almost  repeats  the  words  of  Jacob,  with 
 the  additional  notice  of  the  actual  division  into  Manassch  and  Ephrayim;  to  Zebulun 
 
SUPPLEMENTARY   NOTES.  349 
 
 have  submitted  to  him.  With  respect  to  the  first  then  wc  say  :  that  thougli  some 
 things,  after  the  conquest  of  Canaan,  did  so  turn  out  as  Jacob  here  predicts,  yet 
 many  other  things  did  not  at  anytime  take  place.  But  if  this  poem  is  to  be  con- 
 sidered as  made  \x^  post  factum,  in  order  to  describe  the  condition  of  Israel  at  that 
 particular  period,  everything  that  it  relates  should  have  existence,  and  become  con- 
 firmed by  history.  As  a  special  proof  in  support  of  this  our  view,  we  adduce  the 
 words  addressed  by  Jacob  to  Levi,  which  do  not  at  all  notice  the  ministration  and 
 priestly  dignity  to  be  enjoyed  by  that  tribe,  but  which  considers  its  dispersion  in 
 Israel,  to  be  a  punishment  decreed  against  it  conjointly  with  Simeon,  because  of 
 deeds  of  violence  committed  by  the  progenitors  of  these  two  tribes.  This  fact  alone 
 is  a  complete  refutation  of  those,  who  place  the  date  of  this  poem  in  the  days  of 
 David.  It  is  time  that  they  retort  by  saying,  that  the  whole  sacerdotal  institution 
 of  priests  and  Levites,  did  not  have  its  origin  till  under  David  and  Solomon.  In 
 reply  to  this,  however,  we  say  that  even  though  we  may  not,  in  arguing  against 
 them,  adduce  the  authority  of  the  Pentateuch,  since  they  contend  that  it  was  com- 
 posed even  at  a  much  later  period,  yet  they  must  equally  renounce  the  book  of 
 Joshua,  where  (iii.  .3.)  ^Ae  priests,  the  Levites,  are  mentioned  as  heariiig  the  ark; 
 where  (viii.  33.)  the  priests,  the  Levites,  minister  on  the  two  mountains  of  Ebal 
 and  Gerizim  ;  where  again  (xiii.  14.  33.),  the  Levites  are  not  to  have  no  in- 
 heritance in  the  land  of  Israel,  because  the  fire  offerings  of  the  Lord  are  their 
 heritage;  where  (xxi.  1.  42.),  they  receive  forty-eight  cities  as  their  habitation. 
 These  critics  would  in  like  manner  be  held  to  give  up  the  book  of  Judges,  where 
 (xviii.  9.  10.  13.),  Michah  engages  a  Levite  as  his  priest,  and  considers  it  an  especial 
 mark  of  divine  favor,  that  he  has  a  Levite  to  minister  before  his  ephod :  and  where 
 subsequently  the  Danites  (xviii.  19.  27.),  consider  it  an  important  achievement, 
 that  they  have  enticed  this  Levite  to  quit  Michah  and  become  their  priest.  But 
 the  books  of  Samuel  likewise,  would  have  to  be  renounced  by  those  critics,  since  in 
 these  books  we  find  (1st  Sam.  ii.  13.),  the  dues  of  the  priest,  are  especially  men- 
 tioned; since  (iii.  27.  28.),  the  appointment  of  Aaron  and  his  descendants  to  the 
 priesthood,  at  the  time  of  the  exit  from  Egypt,  is  dwelt  on  as  a  fact  important  and 
 generally  known.  Since  (ib.  viii.  15.),  the  Levites,  ex  officio,  receive  the  ark  of  the 
 covenant;  since  (ib.  xxi.  1.),  David  pays  a  visit  to  a  numerous  family  of  priests 
 dwelling  at  Nob ;  since  (xxii.  17.)  Saul's  warriors  refuse  to  lay  hands  on  the 
 priests  of  the  Lord.  All  these  facts  prove,  that  the  hereditary  priesthood  and  minis- 
 tration had  existed  in  Israel,  from  the  time  they  took  possession  of  the  land ;  that 
 the  rights  of  priests  and  Levites  were  fully  recognized,  and  their  persons  generally 
 respected.  And  to  deny  all  these  records  and  facts,  is  to  deprive  David  and  Solo- 
 mon themselves  of  all  historical  foundation  and  support,  and  to  reduce  the  prophet 
 Nathan  into  a  mere  shadow. 
 
 From  all  that  has  hitherto  been  said,  it  follows  that  the  appointment  of  the  Le- 
 vites to  a  hereditary  priesthood,  does  undeniably  date  from  the  days  of  Moses  :  and  if 
 this  be  so,  then  the  blessing  of  Jacob  must  bear  date  prior  to  the  days  of  Moses, 
 when  this  clerical  office  of  the  tribe  of  Levi  was  not  at  all  expected,  or  even  thought 
 of.  For  scripture  tells  us  that  the  appointment  of  the  Levites  rests  altogether  on 
 historical  data,  since  they  were  so  appointed  in  the  wilderness,  and  in  lieu  of  the 
 firstborn,  on  an  important  occasion  when  the  latter  proved  faithless,  while  the 
 Levites  were  found  zealous  and  faithful.    (Exod.  xxxii.  26,  28 ;  comp.  Numb.  iii.  1 2.) 
 
352 
 
 SUPPLEMENTARY    NOTES. 
 
 integral  part,  is  subject  to  the  declaration  which   the    Deity  dictated    to    Moses, 
 
 (Deiit.  xxviii.  3G.)  fiyi*  i6  i^K  »"i3  "pK  yhv  W'pn  "itj'N  ^3'?o  nxi  iriK  "n  i^» 
 
 TTl^XI  nnX  T'l^e  Lord  shall  bring  thee  and  thy  king  whom  thou  shalt  set  over 
 thee  tinto  a  nation,  which  neither  thou  nor  thy  fathers  have  known.  When  this 
 denunciation  is  verified  through  the  sins  of  the  people,  Judah  of  course  forfeits 
 the  staff  of  power  and  command,  which  during  the  term  of  exile  is  placed  in  the 
 hands  of  his  victors;  but  even  in  that  condition,  Jacob  holds  out  to  him  the  pro- 
 phetic confirmation   of  the   gracious   promise  subsequently  made  through   Moses, 
 
 Levit.  xxvi.  14.    DTi'pyj  vh\  c^noKD  i6  nT\>y<\^  ps3  Dnvnn  ni<T  dj  fixi 
 
 DnX  *n^11  "ISn?  Dn?^?.  And  yet  for  all  that,  when  they  are  in  the  land  of 
 their  enemies  I  will  tiot  reject  them,  nor  cast  them  off  to  destroy  them  utterly, 
 or  to  break  my  covenant  with  them.  Jacob  therefore  continues  HJ/  for  ever.  "  As 
 a  substantive,  eternity,  i.  g.  d?iy."  {Gesenius.)  Much  confusion  has  been  in- 
 troduced into  the  translation  of  this  important  verse,  by  considering  ly  as  a 
 particle,  and  rendering  it,  combined  with  '•3,  until.  But  according  to  the  tonic 
 accent  under  ly,  (^  3*n^  Yethib,  a  pause  accent  equal  to  a  note  of  interjection,) 
 the  word  iy  is  distinct  from,  and  not  connected  with  ''3,  which  latter  is,  moreover, 
 by  means  of  a  P]pO  ("  hyphen)  connected  with  K3*  and  therefore  cannot,  without 
 violating  the  Masora  and  punctuation,  be  joined  to  *iy.  Onkelos  also  disconnects 
 Ty  from  ^3,  and  renders  the  former  word  NDpyiy  for  ever,  a  rendering  of  which 
 Ave  approve,  as  it  appears  to  us  much  to  simplify  the  meaning  of  the  text ;  while,  at 
 the  same  time,  the  word  *3  which  in  the  usual  rendering,  until,  is  altogether  lost 
 in  our  translation,  retains  its  place  and  importance,  ly,  as  a  noun  is  frequently  used 
 in  scripture,  particularly  in  poetic  compositions,  as  Isaiah  ix.  5.  Hy  ''2K,  ib.  Ivii.  15. 
 ly  p1EJ>  Kabak.  iii.  6.  ly  mn  Psalms  Ixxxiii.  18.  ly  "•JD^iy  ly  et  alib.  plur. 
 We  would  therefore  propose  to  render,  (after  J?.'  Manasseh  Ben  Israel,)  '  The  staff 
 shall  not  depart  from  Judah ;  for  ever. ^  HP^t^  N^*"  'D  For  Shiloh  cometh.  Jacob 
 having  given  Judah  the  assurance,  that  the  staff  of  command  should  not  for  ever 
 depart  from  him,  even  though  the  sins  of  the  house  of  Israel  might  for  a  time 
 reduce  him  with  the  rest  of  the  nation  to  exile,  and  foreign  subjection — now  pro- 
 ceeds in  these  words  to  state  the  reason  for  this  assurance.  n?^5J'  Shiloh.  "  This 
 word  is  understood  by  no  one,  though  there  is  not  any  expression  throughout  the 
 scriptures,  respecting  which  so  much  has  been  written,  and  which  has  served  as 
 the  foundation  stone  for  theological  systems,  like  this  much  disputed  word."  {Cahen.) 
 The  three  opinions  which  enjoy  the  most  favor,  are  : — the  oldest,  advanced  by  the 
 Medrash,  adopted  by  Onkelos,  Jonathan,  and  the  Jerusalem  Targum,  and  adduced 
 by  Rashi,  that  Shiloh  is  the  anointed  king,  Messiah.  The  second,  advanced  by 
 Rashbam,  and  adopted  by  Mendelssohn,  and  most  modern  Jewish  authorities,  con- 
 siders Shiloh  as  the  name  of  a  city  near  Shcchem,  in  the  tribe  of  Ephraim,  where 
 the  division  of  the  monarchy  took  place  under  Rehoboam  and  Jeroboam.  They 
 therefore  render,  until  he  (Judah)  cometh  to  Shiloh.  The  third,  supported  by 
 Herder,  Rosenmuller,  Gesenius,  and  others,  consider  Tv?''^  as  formed  from  n?f 
 and  synonymous  with  n"l?B'  quietness,  peace.  They  therefore  render,  until  peace, 
 or  the  brinyer  of  peace  cometh,  and  after  the  Samaritan  version,  apply  it  to  Solomon. 
 We  ourselves  are  strongly  biassed  in  favour  of  the  first  opinion,  supported  as  it  is  by 
 the  authority  of  the  prophet  Ezekiel,  xxi.  32.  tSDK^On  1^  ■|t^♦X  N3  ny  in  probable 
 allusion  to  the  present  text  :    Since  it  is  only  by  coupling  this  prediction  of  Jacob, 
 
SUPPLEMENTARY    NOTES.  351 
 
 and  Issachar  Moses  only  recalls  the  words  of  Jacob,  adding  a  religious  aspiration  ; 
 to  Gad  he  extends  and  carries  out  that  to  which  Jacob  only  hinted,  while  to  Asher  he 
 repeats  the  patriarch's  blessing,  and  adds  a  new  source  of  wealth.  (Compare  for 
 the  which,  Deut.  xxxiii.)  Thus  the  blessing  of  Moses,  in  all  its  parts,  refers  to  the 
 older  composition  of  Jacob,  without  which  it  would  be  perfectly  incomprehensible." 
 Philippson. 
 
 We  must  leave  it  to  our  readers  to  decide  whether,  or  not,  the  objections  of 
 Rationalists  have  been  fully  and  fairly  met ;  while  we  confess  that  to  ourselves  these 
 objections  appear  refuted  in  all  their  parts;  and  that  we  see  no  reason  whatever  to 
 ascribe  this  poem  to  another  date,  or  to  another  author,  than  are  assigned  thereto  in 
 scripture. 
 
 Note  {d)  page  330.  miH^D  tDnC'  "I1D''  n"?  The  staff  shall  not  depart  from  Ye- 
 hudah.  The  interpretations  of  this  most  difficult  verse  are  so  numerous,  and  the 
 arguments  by  which  they  are  supported  so  voluminous,  that  even  in  tliis  supplemen- 
 tary note  we  can  only  give  the  sense  in  which  we  ourselves  understand  the  text, 
 and  which  is  strictly  in  accordance  with  the  oldest  version  of  the  Pentateuch,  and 
 one  of  the  oldest  commentaries  on  the  scriptures ;  Onkelos  and  the  tonic  accents. 
 (D''?3yt3n  ?y3)  in  the  preceding  two  verses,  Jacob  describes  the  claims  which 
 Judah  shall  acquire  on  his  brethren,  through  his  valour  and  eminent  services.  In 
 the  present  verse  the  patriarch  goes  on  to  declare,  that  these  claims  shall  be  re- 
 warded by  a  supremacy,  not  merely  temporary  and  while  the  exertion  of  Judah's 
 prowess  is  required,  but  lasting  and  permanent ;  so  that  at  no  time  shall  any  of 
 the  other  tribes  arrogate  to  themselves  any  superiority  over  Judah.  This  decla- 
 ration is  fully  borne  out  by  the  subsequent  history  of  that  tribe,  which  on  all 
 occasions — on  the  march  through  the  wilderness,  at  the  inauguration  of  the  taber- 
 nacle, during  the  conquest  of  Palestine,  and  at  the  division  of  the  conquered 
 land — took  the  lead ;  which  furnished  the  greatest  number  of  warriors,  and  from 
 which  the  royal  house  of  David  descended.  The  authority  which  Moses,  the 
 legislator,  and  Saul,  the  first  king  of  Israel,  exercised,  was  altogether  personal, 
 and  did  not  confer  any  supremacy  on  their  respective  tribes.  On  the  contrary, 
 the  tribe  of  Levi,  to  which  Moses  belonged,  was  excluded  from  all  chance  of 
 political  preponderance ;  and  Benjamin,  of  which  Saul  was  a  descendant,  con- 
 tinued still,  as  ever,  one  of  the  least  and  weakest  of  the  tribes ;  while  even  dur- 
 ing the  reign  of  Saul,  the  tribe  of  Judah  maintained  its  independence  to  such  a  de- 
 gree, that  the  contingent  of  troops  they  furnished  to  the  king  were  not  mustered 
 along  with  the  levies  of  the  other  tribes,  but  formed  a  distinct  body.  (Jst  Samuel 
 xi.  8;  XV.  4.)  And  when  after  the  division  of  tlie  Hebrew  state  and  the  destruc- 
 tion of  the  hostile  kingdoms  into  which  it  was  formed,  a  few  exiled  captives  were 
 permitted  to  return,  and  again  to  take  root  in  the  land  of  promise,  the  tribe  of  Judah 
 still  preserved  its  pre-eminence  over  the  other  tribes,  and  retained  it  to  the  last 
 moment  of  the  existence  of  the  body  politic.  As  we  understand  the  text,  Jacob, 
 under  the  influence  of  the  divine  spirit,  promises  Judah,  that  the  baton  of  com- 
 mand shall  not  depart  from  him,  nor  the  legislator's  staff  be  removed  from  be- 
 tween his  feet.  This  promise,  like  every  other  in  scripture,  is  to  a  certain  extent 
 conditional,  ai.d  contingent  on  Judah's  obedience  to  the  law  of  God.  For  though 
 Judah  was  under  any  circumstances,  to  preserve  his  pre-eminence  over  the  tribes 
 of  Israel,  yet  the  political  existence  of  the  whole  nation  of  which  Judah  forms  an 
 
354 
 
 CHRONOLOGICAL   TABLE. 
 
 A.   M.  JE.  V. 
 
 Enosh,  aged  905  years,  died 1140        2S48 
 
 Kenan,  aged  910  years,  died 1235         2753 
 
 Mahaleel,  aged  895  years,  died 1290        2698 
 
 Yered,  aged  9G2  years,  died 1422         2566 
 
 Yaphet,  the  eldest  son  of  Noach,  born 1556         2432 
 
 Shem,  the  second  son  of  Noach,  born 1558         2430 
 
 Lamech,  aged  777  years,  died 1651         2337 
 
 Methushelach,  aged  969  years,  died 1656         2332 
 
 Mankind  become  depraved — On  the  10th  of  the  second  month,  a 
 great  flood  is  foretold — Noach,  his  wife,  his  three  sons  and  their 
 ■wives,  enter  the  ark — Commencement  of  the  deluge,  on  the  17th  of 
 the  second  month— On  the  17th  of  the  7th  month,  i.  e.  after  150  days, 
 tlie  ark  rests  on  one  of  the  mountains  of  Ararat — On  the  1st  day  of 
 the  10th  month  the  summits  of  the  mountains  become  visible — On 
 the  1st  day  of  the  1st  month,  the  earth  commenced  to  dry,  till  the 
 
 27th  of  the  second  month,  when  it  was  quite  dried 1657         2331 
 
 Noach  cultivates  the  earth,  and  plants  a  vineyard — The  earth  is 
 peopled  by  his  descendants. 
 
 Arpachshad,  {Arphaxad)  son  of  Shem,  born 1658         2330 
 
 Shelach,  son  of  Arpachshad,  born 1693        2295 
 
 Eber,  son  of  Shelach,  born 1723        2265 
 
 Pelcg,  son  of  Eber,  born 1757         2231 
 
 Birth  of  Yoktan,  patriarch  of  the  Arab  tribes— Building  of  the 
 Tower  of  Babel — Confusion  of  languages — Nimrod,  a  mighty  hunter 
 and  hero,  founds  Babylon.  About  the  same  time  the  kingdoms  of 
 Egypt,  Assyria,  Babylon,  and  Ethiopia,  are  also  founded. 
 
 Reu,  son  of  Peleg,  born 1787         2201 
 
 Serug,  son  of  Reu,  born 1819         2169 
 
 Nachor,  son  of  Serug,  born ^    1849         2139 
 
 Terach,  son  of  Nachor,  born 1878         2110 
 
 Abram,  son  of  Terach,  born 1948         2040 
 
 Sarai,  wife  of  Abram,  born 1958         2030 
 
 Birth  of  Nachor  and  Haran,  sons  of  Terach. 
 
 Peleg,  aged  239  years,  died 1996         1992 
 
 Nachor,  father  of  Terach,  aged  148  years,  died 1997         1991 
 
 Noach,  aged  950  years,  died 2006         1982 
 
 Haran  died  in  Ur  Kasdim 
 
 Nachor,  son  of  Terach,  marries  Milcah,  daughter  of  Haran  .     .     . 
 
 Terach,  Abram,  and  Lot  son  of  Haran,  remove   to  Charan   in 
 
 Mesopotamia  ;  Abram  removes  thence  to  Canaan,  and  proclaims  the 
 
 name  of  the  Lord 2023         1965 
 
 He  sojourns  some  time  in  Egypt,  and  is  called  "  the  Hebrew." 
 
 Reii,  aged  239  years,  died       2026         1962 
 
 Lot  resides  in  Sedom,  in  the  valley  of  the  Jordan — Eliezer  of  Da- 
 mascus is  Abram's  steward — Abram's  victory  over  the  confederated 
 kings. 
 
 He  marries  Hagar,  the  Egyptian  maid 2033         1955 
 
 Yishmael,  son  of  Abram  and  Hagar,  born 2034         1954 
 
 Abram's  name  is  changed  to  Abraham,  and  that  of  Sarai  to  Sarah. 
 
 — Institution  of  the  rite  of  circumcision 2047         1941 
 
 Destruction  of  Sedom  and  Amorrah,  {Gomorrah)  and  salvation  of 
 Lot. 
 
 Yitschak,  (Isaac)  son  of  Abraham  and  Sarah,  born 2048        1940 
 
 Serug,  aged  230  years,  died 2049         1939 
 
 Period  of  Abraham's  residence  in  the  country  of  the  Philistines — 
 Of  the  sacrifice  of  Yitschak  ordered,  but  countermanded  by  God — Of 
 Bethuel,  son  of  Nachor. 
 
 Terach,  aged  205  years,  died  at  Charran 2083         1905 
 
 Sarah,  aged  127  years,  died  at  Chebron 2085         1903 
 
 Abraham  purchases  from  tlic  Hitites  the  cave  of  Machpclah,  for 
 an  hereditary  biuial  place. 
 
 Marriage  of  Yitschak  and  Ribcah,  {Rebecca) 2088        1900 
 
 Abraham  marries  Keturah. 
 
 Arpachshad,  aged  438  years,  died 2096         1892 
 
 Esav  and  Yaiicob,  {Jacob)  sons  of  Yitschak,  born 2108        1880 
 
SUPPLEMENTARY    NOTES.  353 
 
 -with  those  pronounced  hy  subsequent  prophets  of  the  Lord,  that  we  can  understand 
 the  assurance  the  patriarch  gives  Judah,  that  though  his  supremacy  may  for  a  time 
 1)6  suspended,  yet  it  shall  not  depart  for  ever,  but  at  some  future  period  be  restored 
 to  him. 
 
 Note  (e)  page  340.  CNS'in  lOirT^I  The  Physicians  emlalmed.  In  Herodotus, 
 (book  ii,  ch.  36,)  we  find  the  following  account : — "  There  are  in  Egypt,  certain 
 persons  duly  appointed  to  embalm  corpses,  and  who  make  that  their  profession. 
 If  a  corpse  is  brought  to  them,  they  show  the  bearers  different  models  of  painted 
 wood,  and  inquire  like  which  of  these  the  body  is  to  be  prepared  :  When  they  have 
 agreed  as  to  the  price,  the  relations  withdraw.  The  following  is  the  manner  in 
 which  the  embalmers  proceed :  First,  they  extract  the  brain  through  the  nostrils, 
 partly  by  means  of  instruments,  and  partly  by  means  of  drugs,  which  they  introduce 
 into  the  head.  They  then  make  an  incision  between  the  ribs  by  means  of  a  sharp 
 stone,  and  extract  the  intestines,  which  they  cleanse  with  palm  wine  and  put  into 
 aromatics.  They  then  fill  the  stomach  with  pure  pounded  myrrh,  and  various  other 
 perfumes — except  frankincense,  and  sew  it  up  again.  After  that  they  salt  the  body, 
 covering  it  with  natron  during  seventy  days.  At  the  expiration  of  this  period,  they 
 wash  the  body,  and  wrap  it  up  in  broad  bands  of  cotton,  soaked  in  comma,  (gum 
 arable)  which  the  Egyptians  use  as  glue.  The  relatives  of  the  dead  then  fetch  away 
 the  corpse,  which  they  put  in  a  wooden  case  made  in  the  shape  of  a  man,  and  place 
 it  upright  against  the  wall  in  a  room  consecrated  to  the  purpose."  The  expense  of 
 this  process,  according  to  Diodorus,  is  a  talent  of  silver,  or  about  £240. 
 
 CHRONOLOGICAL   TABLE 
 
 FOR    THE 
 
 BOOK  OF   GENESIS 
 
 From  the  German  of  Dr.  L.  Zunz. 
 
 g^  The  cyphers  in  the  first  column  indicate  the  years  since  the  creation,  those 
 in  the  second,  denote  the  year  before  the  vulgar  era. 
 
 A.  M.  M.  V. 
 
 Adam  and  Chava,  {Eve)  the  first  pair  of  human  beings  created     .     •  3988 
 
 Cay  in  (Cam)  and  Abel  born — Abel  murdered  by  Cayin. 
 
 Shet,  {Seth)  son  of  Adam,  born 130  3858 
 
 Enosh,  son  of  Shet,  born 235  3753 
 
 Kenan,  (Camaw)  son  of  Enosh,  born 325  3663 
 
 Mahalaleel,  son  of  Kenan,  born 395  3593 
 
 Yered,  {Jared)  son  of  Mahalaleel,  born 460  3528 
 
 Chanoch,  {Enoch)  son  of  Yered,  born 622  3366 
 
 Methushelach,  son  of  Chanoch,  born 687  3301 
 
 Lamech,  son  of  Methushelach,  born 874  3114 
 
 Adam,  aged  930  years,  died 9.30  3058 
 
 Chanoch,  aged  365  years,  died     . 987    •     3001 
 
 Shet,  aged  912  years,  died ,     .     .  1042  2946 
 
 Noach,  son  of  Lamech,  born 1056  2932 
 
^  '  CHRONOLOGICAL   TABLE.  355 
 
 A.  M.  X..  V. 
 
 Abraham,  aged  175  years,  died 2123        1865 
 
 Shelach,  aged  433  years,  died 2126        1862 
 
 Yitschak  resides  in  Gerar,  afterwards  in  Beersheba,  'in  the  aputh  f^ 
 
 of  Canaan — Esav  marries  to  the   great  grief  of  his  parents,   two 
 
 Canaanitish  women 2148         1840 
 
 Shem,  aged  600  years,  died ' 2158         1830 
 
 Yishmael,  patriarch  of  some  Arab  tribes,  dies  aged  137  years   .     .     2171         1817 
 Yaacob  is  blessed  by  his  fatlier — His  flight  to  Charan  for  fear  of 
 
 his  brother  Esav 2185         1803 
 
 EsaA''s  marriage  with  a  daughter  of  Yishmael 
 
 Eber,  aged  464  years,  died 2187         1801 
 
 Yaacob  marries  Leah  and  Rachel,  daughters  of  Laban,  his  mother's 
 
 brother 2192        1796 
 
 Birth  of  the  ten  sons  of  Yaacob,  viz.  Reuben,  Shim'on,  {Simeon) 
 Levi,  Yeudah,  {Judah)  Yissachar  and  Zebulun,  from  Leah.  Dan  and 
 Naphtali,  from  Bilhah,  Rachel's  bondwoman;  and  Gad  and  Asher, 
 from  Zilpah,  bondwoman  of  Leah — Residence  of  Esav  at  Edom. 
 
 Yoseph,  son  of  Yaacob  and  Rachel,  born 2199         1789 
 
 End  of  the  term  of  Jacob's  service  of  fourteen  years  to  Laban. 
 Yaacob  flies  from  Laban. — Isreconciled  tohim  and  to  Esav  .  .  .  2205  1783 
 Rape  of  Dinah,  daughter  of  Yaacob,  by  Shechem,  son  of  a  prince 
 of  the  Chivites — The  vengeance  of  her  brothers — Death  of  Deborah, 
 nurse  of  Ribcah — Yaacob  obtains  the  name  of  Yisrael — Rachel  dies 
 in  giving  birth  to  Benjamin,  and  is  buried  near  Bethlehem — Yaacob, 
 who  is  now  father  of  twelve  sons,  resides  in  Chebron. 
 
 Yoseph,  to  whom  his  father  shows  partiality,  is  hated  by  his 
 brethren,  whose  hatred  he  increases  by  relating  to  them  some  dreams ; 
 at  the  age  of  seventeen  he  is  sold  by  his  brethren,  at  Dotan,  for 
 twenty  pieces  of  silver,  to  some  Arab  merchants,  who  sell  him  again 
 
 in  Egypt  to  Potiphar,  a  royal  officer 2216         1772 
 
 Tamar  becomes  Judah's  wife — Birth  of  his  sons  Perets  and  Zarach 
 — Yoseph  resists  the  seductive  attempts  of  his  unchaste  mistress ; 
 she  calumniates  him,  and  he  is  sent  to  prison  in  consequence.  There 
 he  interprets  the  dreams  of  two  of  his  fellow  prisoners,  and  his  prog- 
 nostications are  verified  by  the  event 2227         1761 
 
 Yitschak,  aged  180  years,  died 2228         1760 
 
 Dreams  of  Parho,  (PAarflo^)  king  of  Egypt.     Yoseph,  who  inter-     2229         1759 
 prets  them,  is  raised  to  the  dignity  of  first  minister  of  the  state — is 
 named   Tsafnat    Paneach — Years   of  plenty  in  Egypt — Birth  of 
 Menasseh  and  Ephrayim,  sons  of  Joseph  and  Assenath. 
 
 End  of  the  seven  years  of  plenty,  and  commencement  of  the  seven 
 years  of  famine  in  Egypt,  and  in  the  adjacent  countries    ....     2236         1752 
 
 Yoseph's  brethren,  who  come  to  Egypt  to  purchase  corn,  are  tried 
 by  him — Yehudah's  fidelity  to  Benyamin  and  Yaacob — Yoseph 
 makes  himself  known  to  his  brethren,  and  forgives  them. 
 
 Yaacob  and  his  family,  together  seventy  persons,  remove  from 
 Canaan   and  dwell   in  Goshen,  or  Rameses,  a  district  in  Egypt, 
 
 adapted  for  pasture 2238         1750 
 
 The  years  of  famine  end 2243         1745 
 
 Yaacob  blesses  his  sons,  dies  at  the  age  of  147  years,  and  his  em- 
 balmed corpse  is  buried  in  the  cave  of  Machpelah,  near  his  fathers 
 
 Abraham  and  Yitschak 2255         1733 
 
 Yoseph,  aged  110  years,  died 2309        1679 
 
 END    OF   THE    FIRST    VOLUME. 
 
 '^ 
 
 VARTY,  37,  CAMOMILE  STREET,  BISHOrSGATE,  LONDON. 
 
s-e^ 
 
 iji:al  J'i^miniirg*  | 
 
 PRINCETON.  N.   J. 
 
 Part  of  the 
 
 ADDFBON  ALKXANDKR  LIHUARY, 
 
 wliicli  was  presented  by 
 
 Mk«sks.  ii.  I..  AND  A.  Stuart. 
 
 t- 
 
 Section ^y. 5. 
 
 N. „... I 
 
 <y>e«^a«a^ 
 
BS1235.S684 
 
 The  Sacred  Scriptures  in  Hebrew  and 
 
 Princeton  Theological  Seminary-Speer  Library 
 
 1    1012  00043  3302