directs the incense altar to be placed before from 75.

bread and the chandelier.

But it may come from p, and

the veil; and the second marks the precise although I consider not the dageshed nun as place; namely directly opposite to the lid an indisputable proof, it is sufficient to make of the ark, the supposed residence of one doubt, at least, as it tells us that the Jehovah. Before this residence, but with- punctator, whoever he was, considered the out the veil, the incense altar was to be word as coming from what is called a gerplaced, between the table of the presence minating root. As then, in Arabic, signifies to cover, it is very probable that here denotes a cover. This derivation was thought of by Louis de Dieu, and has been adopted by Clemens, Dathe, and Schulze. And, indeed, we might expect to find a for the laver mentioned among the utensils of the tabernacle. As the laver stood in the open court, the water would soon be liable to be sullied without such a cover.-Geddes.

Ver. 7.

Au. Ver.—7 And Aaron shall burn thereon sweet incense [Heb., incense of spices] every morning when he dresseth the lamps, he shall burn incense upon it.

Ged., Booth. And on it Aaron shall burn sweet incense. Every morning when he dresseth the lamps, he shall burn incense upon it.

Au. Ver. It is.

Ver. 10.

Ged., Booth.-It shall be.

Ver. 13.

cover

Rosen. interpretes fere vertunt basin aut scapum ejus, labri, quasi nomen sit a deductum, quod in conjugationibus deSed rivatis stabilire, firmare significat. dagesch forte in 2, ut monet Dathius, innuit radicem mediæ geminatæ, non mediæ quies

Au. Ver.-13 (a shekel is twenty centis. Quare ei præferenda videtur intergerahs.)

pretatio Ludov. de Dieu (in Crit. Sacr. ad

Ged., Booth.-(The shekel of the sanc- h. 1.) et Clementis (de labro aneo, Græntuary [Sam.] being twenty gerahs.)

Ver. 16.

Au. Ver.-Unto the children of Israel.
Ged., Booth. For the children of Israel.

Ver. 18.

inga, 1732. Cap. 2), qui, quum Arabibus 12, texit, denotet, deductum inde substantivum tegmen, sive operculum, significare statuunt. Usus enim, inquiunt, cui hoc labrum destinatum fuit, necessitatem attulit, ut operculo tegeretur. Nam, quum vas sub dio, non in loco tecto esset collocatum, aqua facile potuisset inquinari, nisi illud tectum

fuisset. Deinde Moses, quoties hujus labri לְרָחְצָה וְנָתַתָּ אֹתוֹ בֵּין־אֹהֶל מוֹעֵד וּבֵין

mentionem facit, inprimis in initiatione ejus et consecratione (vs. 28; xxxi. 9; xxxv. 16; ποίησον λουτῆρα χαλκοῦν, καὶ βάσιν αὐτῷ xxxviii. 16, etc.), semper et τοῦ ? meminit. χαλκῆν, ὥστε νίπτεσθαι. καὶ θήσεις αὐτὸν Jam vero non apparere, cur hoc fecerit, ἀνὰ μέσον τῆς σκηνῆς τοῦ μαρτυρίου, καὶ ἀνὰ si R, basin vel scapum notat, isque scapus μέσον τοῦ θυσιαστηρίου. Kai KXeeîs eis vel ea basis unam cum labro partem con

αὐτὸν ὕδωρ.

Au. Ver.-18 Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein.

19 For Aaron and his sons shall wash their hands and their feet thereat.

stituit. Quodsi vero separata et distincta ejus pars fuit, utique necesse erat, ut utriusque faceret mentionem. Verum utut speciose hæc dicta sunt, tamen operculi significatio nullo modo quadrat loco Jes. xxxiii. 23, ubi de mali navis basi dicitur, neque illis locis, quibus locum, quem quis obtinet, dignitatem, indicare, dubio caret,

His foot. So Patrick, Rosen., Gesen., veluti Gen. xl. 13; xli. 13; Dan. xi. 7; Lee, &c.

Ged., Booth.-Its cover.

xx. 21. Retinenda itaque vulgo recepta illius nominis significatio, quam veteres Our translators render, his foot, or omnes exprimunt. LXX, Báow, Chaldæi stand, or base, after Sept., and all the p, quod est ipsum Græcum Báois. Nec antient, and most modern, interpreters, in obstat, quod a verbo deducitur. Conthe supposition that the word is derived stat enim, verba geminantia mediam ra

dicalem, et verba secundæ quiescentis Vav | Moses, Take unto thee sweet spices, stacte, significationes frequenter invicem mutuas and onycha, and galbanum; these sweet sumere; vid. Gesenii Lehrg., pp. 369 et 453. spices with pure frankincense: of each shall Au. Ver. And thou shalt put water therein. there be a like weight. Ged. And thou shalt put water thereby. 19 Au. Ver.-For Aaron and his sons shall, &c.

Ged., Booth.-That Aaron and his sons may, &c.

Ver. 25.

And the Lord said unto Moses.
Ged., Booth.-Again Jehovah spoke unto
Moses, saying [Sam. and one MS.].
Au. Ver.-Stacte.

Gesen. A fragrant gum. Exod. xxx. 34.
LXX, στáкtη. According to the Hebrew

Au. Ver.-25 And thou shalt make it an commentators, opobalsamum, according to

---

others, storax.

Prof. Lee.-Myrrh.

Rosen.- proprie gutta, deinde kar' écox ita vocatur liquor aromaticus, admodum pretiosus, ex myrrha et cinnamomo stillans, quem Græci vocant στακτὴν (στάζω, stillo). Dioscorides i. 74. Στακτὴν vocari ait pinguedinem recentis myrrhæ, cum exigua aqua tusæ et origano expressæ. Au. Ver.-Onycha.

Ged., Booth.-Bdellium.

Bp. Patrick. Onycha.] The Hebrew word secheleth is translated by Jonathan ceseth, which the famous Bochartus proves,

ἔλαιον ἄλειμμα χρίσεως ἅγιον ἔσται by many arguments, to be ladanum, which τοῦτο ὑμῖν εἰς τὰς γενεὰς ὑμῶν.

was one of the principal aromatics among the Arabians. The stream of interpreters, indeed, carry it for onycha, but are not agreed what that is; for some take it for the hoof or claw of an animal (as Maimonides), others (as Jarchi) for the root of a plant, which is smooth and transparent as the nail of a man's hand, which the Greeks call onyx; but there are others, and more numerous, who take it for the shell of a fish, in the fens of India, that are full of spikenard, upon which this fish feeding, it makes the very shell odoriferous (see Hierozoic, par. ii., lib. v., cap. ult.). He observes also, par. i., lib. iii., cap. 1, that there was such a shell-fish in Babylonia, which was nearer to the Jews than the Indians. The Greeks called it onyx, from the form of it; and the Hebrews secheleth, from its colour,

which was black.

Gesen.-, fem. Exod. xxx. 34, according to most versions, Hebrew interpreters and Talmudists, ovvέ, i.e., unguis

odoratus, the well-known Constantinople נָטָף וּ וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה

It consists of the shells of several kinds of זַכָּה בַּד בְּבַד יִהְיֶה :

sweet-hoof, blatta byzantina of the shops.

καὶ εἶπε κύριος πρὸς Μωυσῆν. λάβε σε- muscles, which, when burned, produce a αυτῷ ἡδύσματα, στακτὴν, ὄνυχα, χαλβάνην scent similar to that of the castoreum. ἡδυσμοῦ, καὶ λίβανον διαφανῆ. ἴσον ἴσῳ ἔσται. See Dioscorid., ii. 10, and the passages of Au. Ver.-34 And the LORD said unto Arabic authors, in Bochart. (Hieroz., ii. 803,

esse.

&c.) Root, probably i. q. Arab. Mendosio, laudatissimo unguento, adjectum Js, to peel off, to shell (comp., a date-tree), hence, a muscle-shell. Without this authority of the ancient versions, the Syr. etymol.,, to run in drops, exude, to distil, would lead to the idea of a resinous and odoriferous substance of the vegetable kingdom, perhaps bdellium; and this is preferred by Bochart in the cited passage. Moreover, Dioscorides and Pliny compare the fragments of this gum, on account of their smoothness, with nails sit Aben-Esræ sententia, verba Hebræa hoc (unguibus).

Au. Ver.-Galbanum; these sweet spices.
Ged.-Sweet-scented galbanum.

Au. Ver.-Of each there shall be a like weight. So most commentators. Rosen. Solum in solo erit, quod LXX reddunt toov to orai, Vulgatus: æqualis ponderis erunt omnia. Similiter Onkelos et Jonathan : pondus in pondere erit, quod Fagius sic explicat: æqualis ponderis erunt. Alios autem sic accipere ait, ut sensus sit: uniuscujusque pondus sit seorsim. Nescio tamen, annon præferenda

velle, unumquodque aromatum seorsim comminuendum, ac postea omnia inter se miscenda fuisse. Ceterum notatu haud indignum est, consuevisse et Ægyptios sacerdotes speciem aliquam aromatis, ex pluribus rebus compositi, quotidie circa occasum solis magno huic lumini mundi adolere, teste

Ver. 35.

καὶ ποιήσουσιν ἐν αὐτῷ θυμίαμα μυρεψικὸν

Au. Ver.-35 And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together [Heb., salted], pure and holy.

Tempered together. So Booth.
Rosen., Gesen., Lee.-Salted.

Bp. Patrick.-Galbanum.] That which is sold in our shops is of an offensive smell; but there was another in Syria, in the mount Amanus, which had an excellent scent. And, therefore, to distinguish it from ordi- Plutarcho de Iside, p. 372. nary galbanum, there is a word added to it, as the Vulgar Latin takes it, in which it is called galbanum boni odoris. translation joins the next word (which we translate sweet spices) unto galbanum: as if he had said, aromatic galbanum. Rosen., quod in textu Samaritano ἔργον μυρεψοῦ μεμιγμένον. καθαρὸν ἔργον scriptum (enuntiandum), LXX, ayiov. verterunt xaλßávŋv, galbanum, quod est gummi seu resina grave olens, ferulæ galbaniferæ, in Syria et Arabia nascentis, initio coloris albidi, unde ex adeps, hinc gummi, et albus recte dici potuit. Vetus flavescit albicantibus tamen maculis distinctum. Quum autem galbanum sit Bishop Horsley. - Tempered together. mali odoris (quod et innuere videtur He- Margin, salted. Both I think wrong; 'ko, braicum Tadpositum, ita ut as a verb, is properly to dissolve. Hence vertendum sit acris odoris, non, ut vulgo, no, as a noun, becomes a name for salt, boni odoris, Arab. D enim de quovis odore from its characteristic property of solubility. ponitur); plures quæsivere, cur hoc suffitui The word, used here, probably sigsacro admixtum fuerit? Haud improbabile nifies a substance of the most easy and est, hoc ideo factum esse, ut aromatum perfect solubility, i.e., a volatile substance, aliorum odorem acueret. Sæpe enim ac- which, in the fire, would be perfectly discidere solet, ut graveolentia cum suaveolentibus mixta suavissimum præbeant odorem. Cujus rei exempla attulit Hillerus Hierophyt. p. i. p. 450, qui aliam præterea attulit causam, cur suffitui admistum fuerit gal- Pool.-Tempered together, Heb., salted; banum: videlicet quum galbanum sit medium either, 1. Properly, for salt was to be inter resinarum et gummi genera, et aliorum offered with all offerings, Lev. ii. 13. And aromatum odorem diutius continuisse; tra- the Hebrew doctors tell us that six egg-shells dere enim Plinium H. N. 13, 1, adjici full of salt were used. Or, 2. Metaphounguentis resinam et gummi ad continendum rically, well mixed together, as salt was odorem in corpore; celerrime eum evanescere, with things either offered to God, or eaten si non sit hæc addita; hinc galbanum etiam by man.

sipated, without leaving any cinder or ash. "And thou shalt make of it an incense of perfume; a perfume the work of the perfumer: a volatile substance, pure, holy."

p

But

CHAP. XXXI. 7.

Tabernacle of the congregation. See notes on xxvii. 21.

Testimony. See notes on xvi. 34.
Mercy seat.

See notes on xxv. 17.

Ged.-A composition pure and sacred. Tabernacle of the congregation. See notes By Arias Montanus rendered salitum mundum on xxvii. 21. sanctitas: and some modern interpreters, among whom Michaelis, think that here implies the addition of a sort of salt, namely, nitre, or saltpetre; which, mingled with the other ingredients, gave a stronger and more extensive flavour to them. So Dathe adhibito sale puro et sancto. there is no vestige of this additional salt in the ancient versions; and, indeed, the construction will not admit of it. The most that can be inferred from the etymon of is, that the composition was made up, or granulated, in the manner of salt. The Sam. reading corresponding with the preceding is in favour of this idea.

Ver. 8.

Au. Ver.-8 And the table and his furniture, and the pure candlestick with all his furniture, &c.

Ged., Booth.-The table and all [Sam., LXX, Syr., Arab., Targ., and MSS.] its utensils, and the chandelier of pure gold with all its utensils, &c.

Ver. 9.

Au. Ver. And the laver and his foot.
Ged., Booth.-And the laver and its cover.

Rosen.-, salitum. LXX, peμyμévov mixtum, Vulgatus: mistum diligenter. Onkelos et Jonathan: mixtum. Sunt qui putent, interpretes illos subaudisse sale, See notes on xxx. 18. quum salire et miscere sale idem sint. Recte vero Moses Mendelii fil. observat,

Ver. 10.

sal Sodomiticum admiscendum fuisse, uti tradunt Talmudici, in Cerithuth, fol. 6, col. 8, ubi de præparatione illius sacri suffitus agitur. J. D. Michaelis de nitro Hebræorum, § 7 (in Commentatt. per annos 1758, sqq. prælectt., Brem. 1774) verba vertit salitum pure, sanctum, statuitque, Hebræos distinxisse, ut Ægyptii, salem purum et impurum. Impurus eis sal marinus, purus autem nitrum (s. Salpeter), quod Egyptii in sacrificiis adhibebant, teste Arriano de Expedit. Alexandri M., lib. iii., p. 161, edit. Blancardi. De hoc nitro et nostro loco Mosen loqui putat Michaelis, et Lev. ii. 13, ad quem loc. vid. tamen not. Esse autem nitrum saliendo suffimento aptissimum, quippe cujus dissultu et ignis celerius et fumus latius spargitur.

Ver. 36.

Au. Ver.-36 And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee, &c. Testimony. See notes on xvi. 34.

Bp. Patrick.-Put of it before the testimony.] Burn it upon the altar of incense, which was placed before the ark, as we read ver. 6. This seems to be the meaning, and not that he should put it in a dish upon the table, ready to be burned; for the table did not stand before the ark of the testimony.

καὶ τὰς στολὰς τὰς λειτουργικὰς Ααρὼν, καὶ Tàs σroλàs tŵv viŵv avtoû iepaтevel μoi.

Au. Ver.-10 And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.

Ged. And the service-cloths for the service of the sanctuary [so seven Hebrew MSS., four copies of the Chald., and the parallel places], and the holy garments, &c.

שרד But

Bp. Horsley." And the clothes of service,” π 72. Our translators seem to follow the Samaritan for T. I take to be the true reading, though I am much in doubt what these might be. They are clearly distinguished in this place from the vestments of the priests. And still more clearly in other places where they are mentioned, viz. chap. xxxv. 19, and chap. xxxix. 1, 41. Some understand by them the hangings of the tabernacle. Some the wrappers for covering the sacred fur niture and utensils, when the camp moved. (See Numbers, chap. iv.) Some the ordinary garments of the priests, "quæ exutis pontificalibus residuæ erunt et reliquæ." Some certain loose frocks which they threw over the sacred vestments, to keep them clean, when they were washing out the vessels, or sweeping the court of the taber

nacle, or engaged in other services of the like kind. The chief objection I have to any one of the three last interpretations, is, that no directions have been given about the material or the make of any such things.

, בִּגְדֵי־שְׂרָד only in the phrase שְׂרָד-.Gesen

Exod. xxxi. 10; xxxv. 19; xxxix. 1, 41, according to the most ancient translators, garments of service or office. Compare the expressions added to the three last passages:

, to serve in the sanctuary. But the holy garments,, are still distinguished from the former. Perhaps better, garments of various colours, according to the Samarit., a coat of various colours. Prof. Lee.-, m. only in the phr. 7, T, Exod. xxxi. 10; xxxv. 19; xxxix. 1, 41. The LXX translate ràs σToλas Tàs Xeitovрyikás, as if the word were ; and similarly the Vulg. Gesenius takes the

Arab., contexuit conseruitque loricam;

و سرد

lorica; and translates the word knitting-work. From Exod. xxxix. 1, it appears that these garments were of various colours; and hence, comparing the preced

Rosen., Booth.-Nevertheless sabbaths ye shall keep.

Sed

Rosen. Attamen sabbatha mea custodietis. Recte post Jarchium et Aben-Esram monet Clericus, in hoc versu non esse sermonem de quovis labore, sed de laboribus his sacris perficiendis. Poterant enim Israelitæ existimare, labores, quos rebus sacris impenderent, septimo die esse licitos. his quoque Deus vult abstineri die sabbati. Quo nexu neglecto plane non apparet, cur Deus in fine descriptionis sacrarii sibi exstruendi præceptum repetat de sabbato diligenter observando. Igitur particula h. 1. est vertenda verumtamen, ut Genes. xxxiv. 15; 2 Sam. iii. 13; 2 Reg. xxiii. 26.

Ver. 14.

וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא, שרדה ing word, as well as the Samaritan

variè picta, et colorata vestis, it seems likely that colour is the true signification of this word, and coloured dresses the meaning of the phrase.

Rosen. —, LXX explicant kai τὰς στολὰς τὰς λειτουργικὰς Ααρών, et eodem

, וְיַת לְבוּשִׁי שִׁמּוּשָׁא: sensu Onkelos et Jonathan

καὶ φυλάξεσθε τα σάββατα, ὅτι ἅγιον τοῦτό ἐστι κυρίῳ ὑμῖν.

Au. Ver.-14 Ye shall keep the sabbath therefore, for it is holy unto you. For it is holy, &c.

Ged. Because for you it hath been hallowed.

et vestes ministerii. Videntur significatione non diversum credidisse any, quod ipsum h. 1. legitur in textus Samaritani Booth. For holy shall it be esteemed by libris editis, sed invitis octo codd. manu you. scriptis, nec in reliquis locis, quibus

occurrit, xxxv. 19; xxxix. 1, 41; textus

Sam. ab Hebræo discedit.

Sed vestes,

Ver. 16, 17.

16

לַעֲשׂוֹת אֶת־הַשַׁבָּת לְדֹרֹתָם בְּרִית -quibus dum sacra ministrabat Aaron, in 17 בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת testes, בִּגְדֵי הַקְדֶשׁ dutus esset, statim vocantur עוֹלָם : הִוא לְעֹלָם כִּי־שָׁשֶׁת יָמִים וגו

T:

sacræ, et a disserte discernuntur. Rectum vidisse non dubito Jarchium, T esse vocem Aramæam, et eadem 16 καὶ φυλάξουσιν οἱ υἱοὶ Ἰσραὴλ τὰ σάβ esse, quæ apud Onkelosum xxvii. 9 Baтa ñoleîv avтà eis tàs yeveàs aitŵv. dia(ubi cf. not.) pro Hebraico D, aulæa, et Onên aivos. 17 ἐν ἐμοὶ καὶ τοῖς υἱοῖς significari tam tabernaculi aulæa, quam vela, Ἰσραὴλ, σημεῖόν ἐστιν ἐν ἐμοὶ αἰώνιον. ὅτι quibus utebantur Levitæ ad tegenda vasa ἓξ ἡμέραις, κ.τ.λ. sacra, dum ea bajulabant; cf. Num. iv. 7, 13.

Ver. 12.

Au. Ver. And the Lord spake.
Ged., Booth.-Again Jehovah spake.

Au. Ver.-16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.

17 It is a sign between me and the chil