LEVITICUS.

Tabernacle of the congregation. See notes cording to this translation, the place speaks on Exodus xxvii. 21.

way of supplication for any mercy which he אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן־ .giving for any favour or blessing received הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצאן תַּקְרִיבוּ But it may seem improper to restrain the אֶת־קָרְבַּנְכֶם :

,before the Loup: and the priests, Aaron's sons יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב shall bring the blood and sprinkle the blood אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה :

Pool. He shall kill; either, 1. The offerer, who is said to do it, to wit, by the priest; for men are commonly said to do what they cause others to do, as John iv. He shall offer it of his own voluntary will, 1, 2. Or, 2. The priest, as it follows, or &c.-before the Lord.

For (to show in brief what belonged to the owners of the sacrifice, and what to the priests) it may be fit to note out of Abarbinel, that each of them had five things to do. The owner of the sacrifice laid his hand upon it, killed, flayed, cut it up, and washed the inwards: and then the priest received the blood in a vessel; sprinkled the blood; put fire on the altar; ordered the wood on the fire; and ordered the pieces of the sacrifice upon the wood.

Rosen. Et excoriet holocaustum. Pro

Bp. Patrick. He shall kill the bullock.] | here expressed. The Jews say it belonged That is, the man himself who brought it, as not to the priests to do this, but to the man Rasi interprets it; or one of the Levites, as himself, who brought the beast to be offered. others understand it: for they killed the paschal lamb at that great passover mentioned 2 Chron. xxx. 17, as Bochart observes. But he should have added the reason of it, which Rasi there gives; that a great many of the congregation having not sanctified themselves (as we read in that place), "therefore the Levites had the charge of the killing of the passover, for every one that was not clean, to sanctify them unto the Lord." Otherwise every man might kill his own passover (Exod. xii. 6), as they might do all their other sacrifices. For certain it Cod. Sam. et LXX legerunt 10'007), is, this was none of the work of priests, as atque " pro ^. Tunc esset sensus, a Maimonides shows in a passage mentioned sacerdotibus (non ab offerente) victimam esse by Dr. Cudworth (in his book concerning excoriandam et in frusta dividendam. the Lord's Supper, p. 27), out of Biath Ammikdath: where he quotes this very place to prove, that "the killing of the holy things might lawfully be done by a stranger; yea, of the most holy things: whether they were the holy things of private persons, or of the whole congregation." The common objection to this is, that none might come into the court where the altar was but the priests. To which the answer is plain, that upon this occasion other persons might come so far within the court, because it was indispensably necessary that the man who brought the sacrifice should lay his hand

Ver. 9.

Au. Ver.-9 But his inwards and his legs burn all on the altar, to be a burnt sacrifice, shall he wash in water: and the priest shall an offering made by fire, of a sweet savour unto the LORD.

Shall he wash.

Ged.-Being washed.
Booth.-Shall be washed.
The priest. So the Heb.
Ged., Booth.-A priest.

Ver. 10.

וְאִם־מִן־הַצאן קָרְבָּכָוֹ מִן הַבְּשָׂבִים אוֹ | upon the head of it; which was to be done

at the altar when it was to be slain.

Rosen., Et mactet, sc. mactans, i.e., vel is ipse, qui victimam adduxit, vel, ut alii volunt, Levita aliquis, quod colligi posse putant ex 2 Chr. xxx. 17, et xxxv. 10, 11, ubi Levitæ paschales agnos jugulant, sed sanguinem spargunt sacerdotes. Sic apud Romanos sacerdos non jugulabat victimam, sed popa, aut victimarius, ad sacerdotis nutum.

ἐὰν δὲ ἀπὸ τῶν προβάτων τὸ δῶρον αὐτοῦ τῷ κυρίῳ, ἀπό τε τῶν ἀρνῶν, καὶ τῶν ἐρίφων εἰς ὁλοκαυτώματα, ἄρσεν ἄμωμον προσάξει auró.

Au. Ver.-10 And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.

Ged., Booth. And if his offering to Jehovah [Sam., LXX] be from the flocks, whether of the sheep, or of the goats, let him offer a male without blemish; at the door of the congregation-tabernacle shall he

καὶ ἐκδείραντες τὸ ὁλοκαύτωμα μελιοῦσιν ofer it [Sam.].

αὐτὸ κατὰ μέλη.

Au. Ver.-6 And he shall flay the burnt offering, and cut it into his pieces.

And he shall.

Booth. And one shall.

Bp. Patrick.-Flay the burnt offering.]

Ver. 11.

καὶ σφάξουσιν αὐτὸ ἐκ πλαγίων τοῦ θυσιασ

Whose work it was to fay the beast, is not τηρίου πρὸς βοῤῥᾶν ἔναντι κυρίου.

Ver. 16.

מרְאָה Vox

Au. Ver.—11 And he shall kill it on the | hic non per plumas, sea per sordes, vel Mihi locus ita redside of the altar northward before the LORD. fimum exposuerunt. Ged., Booth. And he shall lay his hand dendus videtur: amovebit ventriculum ejus commode upon its head [LXX], and one shall kill it cum sordibus ejus. [Ged., it shall be slaughtered] on the side sumitur pro ventriculo, et reliquis visceribus, quæ cibo concoquendo et digerendo inserviunt of the altar northward before Jehovah. ipsa ingluvie non exclusa. Descendit enim a, quod Arabibus significat cibum concoxit et digessit. Quod autem additum πi vertam cum sordibus ejus, sc. ventriculi, id nihil habet difficultatis. Nam in cognato verbo i vidimus; propriam emiexcretionem candi notionem ad sordium translatam esse (apud Arabes vocantur sordes, quæ ex valva ovis prodeunt post partum). Addi potest, pro sordibus, quæ adhuc in intestinis hærent, occurrens, Jes. iv. 4; Prov. xxx. 12.

καὶ ἀφελεῖ τὸν πρόλοβον σὺν τοῖς πτεροίς,

κ.τ.λ.

Au. Ver.-16 And he shall pluck away with his feathers [or, the filth his crop thereof] and cast it beside the altar on the east part, by the place of the ashes.

With his feathers.

Bp. Patrick.—With his feathers.] Which were no more to be offered, than the skin of the beasts (ver. 6).

Pool, Rosen., Ged., Booth., Lee, &c.With its contents.

Gesen.-, fem. Levit. i. 16, the filth in the crop, probably for i, as part. Niph. from w, excrementum, quod excernitur, ejicitur. So Onkelos, Targum Hieros., Syr. Arab., and Samar. comp. 7 and is.

-pleri וְהֵסִיר אֶת־מִרְאָתוֹ בְּנֹצָתָהּ Rosen. Verba

Quare mirum non

est, etiam, quod particip. est, dicens rem emicantem, honeste sordes intestinorum, quæ emicando excernuntur, designare."

CHAP. II. 1.

ἐὰν δὲ ψυχὴ προσφέρῃ δῶρον θυσίαν τῷ κυρίῳ, σεμίδαλις ἔσται τὸ δῶρον αὐτοῦ, καὶ ἐπιχεεῖ ἐπ' αὐτὸ ἔλαιον, καὶ ἐπιθήσει ἐπ ̓ αὐτὸ

λίβανον. θυσία ἐστί.

Au. Ver.-1 And when any will offer a meat offering unto the LORD, his offering shall be of fine flour, and he shall pour oil upon it, and put frankincense thereon: Meat offering.

que vertunt: et removebit ingluviem ejus cum plumis ejus. Putant, hæc duo præcipi, evellendam esse ingluviem, et totam deplumandam esse. Sed hæc interpretatio (bene monente Nic. Guil. Schroedero in Gesen. fem. (from D in Arab. to Observv. ad Origg. Hebrr., p. 178, sq.) variis make a present.) 1. A present, gift, Gen. "Nam 1. non premitur incommodis. Si xxxii. 14, 19, 21; xliii. 11, 15, 25, 26, &c. potest reddi cum plumis ejus, scil. avis. enim ad avem rediret hoc pron., scribendum 2. Especially, a present offered to God, an fuisset in. 2. Particula in tali vocum offering, Gen. iv. 3, 4, 5. In the Mosaic structura, non per cum exponi potest. Ea ritual it is applied especially to the unbloody quidem hanc vim habet, quando agitur de sacrifices as offerings of meat and drink, rebus ita conjunctis, ut una alteri insit, vel which were offered with the animal sacrifices, proxime adhæreat, ut Ex. viii. 1. Extende Levit. ii. 1, 4, 5, 6; vi. 7; vii. 9; xiv. 10; xxiii. 16; Numb. xv. 4, 6, and frequently. manum tuum, cum baculo tuo, quem sc. Hence, sacrifice and offering, Ps. in manu tua teneas. Sed ut ingluvies sit xl. 7; Jer. xvii. 26; Dan. ix. 27. cum plumis, talis structuræ nullum puto exemplum proferri posse. Moses, si ejusmodi sensum intendisset, scripsisset saltem, ingluviem, ejus, et plumas ejus. 3. Non hic simul

Ged. and Booth. follow Sam. and LXX

Ver. 2.

præcipi, docent verba: The, et pro-Anon i pứ? v??? jiciet eam juxta altare, sc. eam unam rem, Anısb-ba by mipwpi

, מנחה היא which at the end of this verse add

וְהֵבִיאָה אֶל־בְּנֵי אַהֲרֹן הַכֹּהֲנִים ingluriem, simul plumas avis, removendas קָמְבּוֹ אֹתָהּ : מְלֹא מִשָּׁם .dicta erat מִרְאָתוֹ בְּנֹצָתָהּ quae וּמִשַׁמְנָהּ עַל כָּל־לְבָנָתָהּ וְהִקְטִיר הַכֹּהֵן Quid cause 4 אֶת־אַזְכָּרָתָהּ הַמִּזְבֵּחָה אִשָּׁה רֵיחַ נִיחֹחַ,fuit, cur ex avibus ingluvies evellenda fuerit

TIT:

לַיהוָה :

--

non item ventriculus et intestina, cum sor-
dibus, quæ in his hærent? cf. vs. 9 et 13.
Ob has, puto, rationes complures tam
veterum, quam recentiorum interpp.

καὶ οἴσει πρὸς τοὺς υἱοὺς ̓Ααρὼν τοὺς ἱερεῖς. Kai dpagáμevos áñ' avtîs tλýρη tηv dρáka ȧñò

τῆς σεμιδάλεως σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν significatione denotat celebrationem Dei, λίβανον αὐτῆς, καὶ ἐπιθήσει ὁ ἱερεὺς τό μνη- quæ sive interna sive externa commemoraμόσυνον αὐτῆς ἐπὶ τὸ θυσιαστήριον. θυσία ὀσμὴ εὐωδίας τῷ κυρίῳ.

Au. Ver.-2 And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD.

tione fit in cultu divino, adeoque ipsum cultum Dei. igitur est ea Minchæ (vs. 1) pars, quæ ad cultum et commemorationem, sive celebrationem nominis divini pertinebat; reliqua enim pars non in cultum, sed in usum sacerdotum cedebat. Sic vs. 9, Et tollit sacerdos de Mincha, eam ejus partem, quæ commemorationi nominis divini est dicata. Similiter xxiv. 7, thus, quod panibus propositionis imponi jubetur, Ged., Booth.—And he shall bring it to dicitur fore panibus, in celebrationem Aaron's sons, the priests; and a priest shall Dei, additurque explicationis gratia take his handful of the flour, and of the, ignitum Domino, quia panes ipsi cedeoil, with all the incense; and he shall burn bant sacerdotibus, at thus illud adolebatur them, as a memorial of it upon the altar, a Deo, in laudem ejus. Quam interpretationem burnt-offering of a sweet savour to Jehovah. non parum fulcit, quod in Hiphil (ex Pool. He shall take,] i.e., that priest to qua forma nomen procul dubio deriwhom he brought it, and who is appointed vatur) pro celebrare accipitur, ut 1 Chron. to offer it. The memorial of it; that part xvi. 4, ubi Levitæ dicuntur constitui ? thus selected and offered; which is called ani, ad commemorandum, et ad memorial, either, 1. To the offerer, who by laudandum et ad gratias agendas. est offering this part is minded that the whole incensum, sacrificium igne absumendum. of that he brought, and of all which he hath of that kind, is God's, to whom this part was paid as a quit-rent or acknowledgment. Or, 2. To God, whom (to speak

Ver. 4, 5.

Mingled with oil, &c. See notes on Exod. xxix. 2.

Ver. 12.

קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם לַיהוָה after the manner of men) this did put in

mind of his gracious covenant, and promises of favour and acceptance of the offerer and his offering. See Exod. xxx. 16; Lev. vi. 15; Numb. v. 26.

Gesen., fem. A praise-offering, or, after LXX, Vulgate, a memorial sacrifice, μvnμoσvvov, memoriale, a sacrificial term for that part of the meat-offering, which was burnt. Levit. xxiv. 7; ii. 2, 9, 16; v. 12; Numb. v. 26. The priest took, namely, from the meat-offering a handful of flour, some oil, and the whole of the incense, and burnt it on the altar; the rest was for himself. Comp. especially Lev. ii. 9; Numb. v. 26. Rosen.- plerique odoramentum suffimentum interpretantur, Saadiam sequuti, qui inD, fragrantiam, posuit; sed hæc significatio neque dialectis cognatis, neque linguæ usu evinci potest. Provocant quidem ad Hos. xiv. 8, ubi in a multis vertitur : odor ejus sicut vinum Libani. Sed ibi sensus est memoriam Israelis non minus fore gratam et jucundam, quam vinum Libani.

δῶρον ἀπαρχῆς προσοίσετε αὐτὰ κυρίῳ, ἐπὶ δὲ τὸ θυσιαστήριον οὐκ ἀναβιβασθήσεται εἰς dounv evwdias kupio.

Au. Ver.-12 As for the oblation of the first-fruits, ye shall offer them unto the LORD: but they shall not be burnt [Heb., ascend] on the altar for a sweet savour.

Pool.-Or, the offering, or, for the offering of the first-fruits you shall or may offer them, or either of them, to wit, leaven or honey, which were offered and accepted in that case, Lev. xxiii. 17; 2 Chron. xxxi. 5. They shall not be burnt; but reserved for the priests, Numb. xviii. 13; Deut. xviii. 4.

Ged.-12 As first-fruit-offerings ye may offer them to the Lord: but they must not be burned, &c.

Booth. As to an offering of the firstfruits, ye may offer them to Jehovah; but they shall not be burnt, &c.

Rosen. In primitiis quidem ea (sc. ferautem spectat ad cultum Dei et com- mentum et mel) offerre licebit. Primitiæ memorationem laudis ejus: nam Arab, 5, enim rerum inanimatarum non altari imquod ejusdem est radicis et significationis ponebantur, sed cedebant in sacerdotum cum, peculiari quadam et absoluta portiones Num. xviii. 11—13.

express pure salt, he would most probably
Secondly,

the only proof, or rather presumption, that

Ver. 13.

וְכָל־קָרְבַּן מִנְחָתְךָ בַּמֶּלַח תִּמְלָה . מלח טהור or מלה ברור have used doritn, ever signifies nitre, is founded on, בורית וְלֹא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ מֵעַל this very disputed passage. Thirdly, the מִנְחָתֶךָ עַל כָּל־קָרְבָּנְךְ תַּקְרִיב מֶלַח :

κaì ñâv dŵpov Ovσías vμŵv áλì áλio¤ýσeral. οὐ διαπαύσατε ἅλας διαθήκης κυρίου ἀπὸ θυσιασμάτων ὑμῶν. ἐπὶ παντὸς δώρου ὑμῶν προσοίσετε κυρίῳ τῷ θεῷ ὑμῶν ἅλας.

word T would, if that were the meaning
of come in most awkwardly. I
cannot, therefore, accede to this interpreta-
tion, although it has been followed by Dathe
and Schulz. After a careful examination
of the difficulty, I think it is to be resolved
thus. The word here does not signify

Au. Ver.-13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant, but food, from a. It is found covenant of thy God to be lacking from thy in this signification three times in one meat offering: with all thine offerings thou chapter of 2 Sam. xiii. 5, 7, 10. It is here shalt offer salt. visibly in construction, governed by, and governing. The literal version then So will be sal edulii Dei tui, the salt of the food, or portion, of thy God. See ch. iii. 11, where that part of the sacrifice which was burnt on the altar is called "the food, or aliment, of a sweet-savoured burntoffering to the Lord."

Meat offering. See note on verse 1.
The salt of the covenant of thy God.

most commentators.

Pool. The salt of the covenant of thy God: so salt is called, either, 1. Because it fitly represented the durableness and perpetuity of God's covenant with them, which is designed by salt, Numb. xviii. 19; 2 Chron. xiii. 5. Or 2, Because it was so particularly and rigorously required as a condition of their covenant with God; this being made absolutely necessary in all their offerings, as it follows.

Booth. The salt of the food of your God. Rosen.-Nunquam desit sal fœderis Dei tui, i.e., sal sacrificio farreo addendus in signum foederis fuit amicitiæ cum Deo tuo initæ. Sal enim apud antiquas gentes signum fuit amicitiæ. Ratio autem videtur Bp. Horsley.-13 The salt of the covenant repetenda inde, quod nulla amicorum epuof thy God. Rather, the salt, the purifier laris accubatio absque sale soleret agitari ; of thy God, i.e., the purifier appointed by ob idque nec decebat sacrificia, seu Dei thy God. "Salt added to the sacrifices, was convivia, sine eo apparari. Hinc in Græa type of the purity or sinlessness of Christ, corum etiam et Romanorum sacrificiis farinæ and of that which purifies believers. Now addi solebat sal. Plin. H. N. 31, 7, 41: that which purifies believers is faith in Christ Maxime in sacris intelligebatur salis aucand his atonement, and a consequent hope toritas; quando nulla conficiuntur sine mola of seeing God through him. Salt was there- salsa. Mola autem, ut docet Festus, vocatur fore a type of that purifying faith and hope far tostum et sale sparsum, quod eo molito which is the gift of the Holy Spirit. And hostia adspergerentur. Hom. Il. I., 449, believers themselves, inasmuch as they con- Χερνίψαντο δ ̓ ἔπειτα καὶ οὐλοχύτας ἀνελοντο. tribute to propagate these heavenly graces, Ulochyte hordea erant sali admixta, quæ and thereby purify the corrupted mass of effundebant in aram ante sacrificium (intermankind, are sometimes called salt." (Park- pretante Eustathio). Cf. Heynium in hurst,, 2.)

Opuscc. Acad., p. I., p. 368. Etiamnum Ged. The salt of the portion of your principes Arabum si fœdus pangunt, patellam God. Notwithstanding the speciousness of salis adponere et frustula aliquot panis sale the common interpretation, it has not given conspersa comedere solent; foedus hoc modo universal satisfaction. Michaelis imagined pactum vocant barat milech, fœdus salis. that should be written, and that it Quod ipsum esse Hebr. Num. has here the same meaning as in Jer. ii. 22. xviii. 19, quisquis intelligit. Plura vid. in Then will be pure salt; that is, d. a. u. n. Morgenl. II., p. 149, sqq. Sine saltpetre, or nitre; which it is supposed was necessitate Michaelis pro legendum called pure, to distinguish it from sea-salt. censet puritas; a purus fuit; ut This is ingenious, but not convincing; for, sit sal puritatis (nitrum), i.e., sal first of all, if the legislator had meant to purus in sacrificiis adhiberi solitus; vid. ad