It was his prayer that obtained for him permission to view the land of promise.
In supplication. Since the text means that having rejected their sacrifices, God will even reject their supplications, it follows that prayer is of higher importance than the offering.
To pronounce the priestly benediction.
I.e. anticipates its fulfilment as a reward for its length.
The word for "hope" is here connected with a root meaning "to pray."
M. adds : corresponding to the twelve tribes.
Wiinsche, p. 53 n. 1, suggests that the namber 30 is to be connected with the number of days in the month.
The words used here are the Aramaized forms of the Latin military terms: legio, numerus (רהטון is possibly a corruption of הרטמון = ἄριθμοϛ), cohors, castra; cf. Krauss, pp. 574 f. On this passage see A. P. A. i. p. 396 n. 3, and Krauss in R. E. J. xxxix. pp. 57 f.
By a change of vowels "Yea these may forget" becomes "Yea 'these' will be forgotten," i.e., the incident where Israel exclaimed "These are thy gods" (Exod. xxxii. 4).
R.V. "Yet will I not forget thee," but the word "I" is emphasized in the Hebrew. Hence it is taken to refer to the incident at Sinai when God declared "I am the Lord thy God" (Exod. xx. 2). That will not be forgotten by Him.
In silent meditation.
Here the word "dwell" occurs after "they shall give thanks"; but in the former quotation it is followed by "They are ever praising Thee."
There being three statutory Services daily.
Without constant study.
So that they did not have to devote much time to it.
The word annos is not clear. Since the parallel passage in J. T. reads the word for "ass," some (e.g. Pinner) connect it with ὄνοϛ. If a Hebrew word, it means "a man of violence." M. reads: hegmon, i.e. ἡγεμὠυ.
See p. 144 n. 7.