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the end of the fourteenth century, would be truly remarkable. 
I therefore take the liberty of laying this question before the learned 
Editors and readers of this Review. 

Eb. Nestle. 
Ulm, October, 1897. 


The interpretation of niJT© in Judges v. 2 which I offered in the 
last number of the Jewish Qttartebly Review may not un- 
reasonably suggest a question as to the manner in which the same 
word is to be explained in Deut. xxxii. 42. I suppose the view 
most widely accepted at the present time is that which takes the 
word as denoting " long hair " in accordance with the sense of JTlf 
in Num. vi. 5 ; Ezek. xliv. 20. Thus Prof. Driver in his recently 
published Commentary translates — 

" I will make mine arrows drunk with blood, 

And my sword shall devour flesh; 

With the blood of the slain and of the captives, 

From the long-haired heads of the foe." 

And he gives in a note : — 

"Long-haired heads] alluding either to the exuberant vigour and 
pride of Israel's wild assailants, or perhaps (W.R. S. in Black's 'Judges ' 
in the Smaller Camb. Bible for Schools, p. 39) to their being as warriors 
consecrated to their sanguinary work, the unshorn locks being the 
mark of a vow." 

On consideration, however, it may perhaps appear that this inter- 
pretation is open to serious objection. It is pretty generally admitted, 
and is not, indeed, to be denied, that the verse furnishes an example 
of alternating parallelism. The third line is to be taken as a con- 
tinuation of the first, and similarly the fourth is to be connected with 
the second. Now that the third line is, as regards the first, 
epexegetic, giving the sense more fully and particularly, need 
occasion no difficulty when we take it as referring to the combatants 
slain in battle, and the subsequent slaughter of those who had been 
made captives. But when we connect the second and fourth lines the 
case is otherwise. " My sword shall devour flesh from the long-haired 
heads of the foe," presents a manifest incongruity, the head being 
a part of the body by no means abounding in flesh ; and the mention 
of "long hair" does not diminish the difficulty. In "IJffi* 1p1? J*PID* 


of Ps. lxviii. 22 there is no similar incongruity. Regarding JTUDfl, 
however, as originally meaning " Pharaohs " we may perhaps attain 
a more suitable sense. The transition from " Pharaohs " to " chiefs " 
or " leaders " generally is not difficult to understand ; and thus we 
may come to the rendering of the Septuagint, tmb K€(f>a\fjs apxovrav 
ix6p°>v. But the difficulty with regard to the head as a part of the 
body remains. If, however, we render tPNI, as we are quite justified 
in doing, by "chief" or "principal" (cf. Ezek. xxvii. 22; Exod. 
xxx. 23), the difficulty disappears ; and there is no incongruity in 
"My sword shall devour flesh from the chief leaders of the foe." 
If it should be said that, from the sense of 111JJ1S it may be inferred 
that the "Song of Moses" is of later date than the "Song of 
Deborah," the inference is probably just ; but it need scarcely be 
added that to determine the relative dates of the two poems is a 
matter of no small difficulty. The attempt to do so need not now be 

Thomas Tyler. 


I would suggest a few corrections in the texts recently commu- 
nicated by Mr. I. Abrahams from the fragments of the Genizah. 

The note, p. 44, note I, lnSDH by\ p¥3 E^ 'HON, ought most likely 
to be read VISDin IV P*3 n^D 'lOtH^, and refers to Hosea vii. 4 as 
the source for the words in the text, }»Dnni> • ♦ • • |p¥3 p'BDn *6b>. 
But ly is written instead of ?JJ, p. 45, 11. 7 and 9 at the bottom. 

P. 47, 1. 2. Read W< for V2<, and 1. 6, nJ13 instead of .1313. 

P. 48, 1. 4 at the bottom. Read f|D33 nam W 'B» after Ps. lxviii. 14. 

Ibid., 1. 3. The sign of interrogation must be deleted. The words 
JfTf ri7N)vN1 are Arabic, and denote additional words pronounced 
on taking the third cup. 

P. 50, 1. 19. In the sentence i'1p , l 1N"t» tbn flTNobt "pfV Dn, 
read ritOD instead of "IN1D, i. e. " then he moves the table three 
times and says." 

Ibid., 1. 21. The gap must be simply filled thus : [DN3^NJ 3(0' Dn 
?)\?) y&WvN, i. e. "the second cup is poured out and say." 

I have in my possession a fragment of the Hagadah from the 
Genizah in Cairo. It consists of four sheets of paper, 13.5 x 9-5 cm., 
and commences with the words, ?3il "ttpy? Cp3. The verses from