λαμμένους ἐγκόλαμμα σφραγίδος ἐκ τῶν ὀνομάτων τῶν υἱῶν Ἰσραήλ. Au. Ver.-6 And they wrought onyx stones inclosed in ouches of gold, graven, as signets are graven, with the names of the children of Israel. Ged. And in gold they enchased onyx stones; on which were engraven, like the engravings on a signet, the names of the sons of Israel. See notes on xxviii. 11. Ver. 7. Au. Ver.-Unto the children of Israel. Ged., Booth.-For the children of Israel. Ver. 8. See notes on xxviii. 15. Ver. 10-13. See notes on xxviii. 17-20. Ver. 15. See notes on xxviii. 22. Ver. 16. Ouches. See notes on xxviii. 11. Ver. 17-21. See notes on xxviii. 24-27. After the 21st verse Ged. and Booth. add וְהֵבֵאתָ אֶת־הַמְּנֹרָה וְהַעֲלֵיתָ אֶת־ on the authority of the Sam., They also made the Urim and Thummim; as Jehovah had commanded Moses." Ver. 26. Au. Ver.-A bell. Ged., Booth.-A golden [Sam.] bell. Ver. 29. See notes on xxv. 4, and xxvi. 36. Ver. 30. See notes on xxviii. 36. Ver. 32. Au. Ver.-Tabernacle of the congrega-notes on xxx. 18. tion. See notes on xxvii. 21. Ged., Booth. The chandelier of pure established in a perpetual priesthood, through gold. out all their generations. Bp. Patrick.-Spread abroad the tent over the tabernacle.] The ohel, which we translate tent, sometimes signifies the whole house of God (see ver. 19), but here only the external part of it, which covered that which was properly called mishchan [the tabernacle]. Which Moses having erected with all its sockets, boards, bars, and pillars, ver. 18 (and hung it, we must suppose, with the inward hangings, which were the richest), he spread abroad over them the curtains of goats' hair, called the tent (xxvi. 11), to be a covering over the tabernacle (xxvi. 7, xxxvi. 14, 19). Put the covering.] Mentioned in xxvi. 14. Ver. 20, 21. Au. Ver.-Testimony. xxv. 16. Mercy seat. See notes See notes on xxv. 17. on Ver. 27. Au. Ver.-27 And he burnt sweet incense thereon; as the LORD commanded Moses. νεφέλη γὰρ ἦν ἐπὶ τῆς σκηνῆς ἡμέρας, καὶ up v éπ' avtŷs vuкtòs évavríov navτòs ’Io paǹλ, ἐν πάσαις ταῖς ἀναζυγαῖς αὐτῶν. Au. Ver.-38 For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys. Ged., Booth.-For the cloud of Jehovah was upon the tabernacle by day, and became as a blaze of fire by night, in the sight of all the house of Israel, throughout all their journeys. Bp. Patrick. And fire was on it by night.] The fire and the cloud (as I said, ver. 35) were not different things; but the same pillar which was dark by day, when there was no need of light, shone like fire by night, when the dark part of it could not be seen, to lead and conduct them. It appeared, therefore, like a cloud by day, and turned the light side to them (which was as bright as fire) by night, that they might march, if there were occasion, by its direction, both day and night. And thus it is described, xiii. 21, 22; Numb. ix. 15, 16, &c. And so this verse may be translated, "the cloud of the Lord was upon the tabernacle by day, and the fire was [bo] in it (i.e., in the cloud) by night." For so they are elsewhere described, as one within the offered other (Deut. v. 22): "The Lord spake unto all your assembly out of the midst of the fire of the cloud, and of the thick darkness." Ged. On which he made aromatic incense to be burnt. The Heb. lit., he burnt, &c. But as this was the task of Aaron, I have given the phrase another turn, which the idiom of the original readily admits, both here and in many other similar cases. Booth. That he might offer upon it. CHAP. I. 1. LEVITICUS. Pool. Of his own voluntary will. Ac Tabernacle of the congregation. See notes cording to this translation, the place speaks on Exodus xxvii. 21. Ver. 2. only of free-will offerings, or such as were not prescribed by God to be offered in course, but were offered at the pleasure and by the voluntary devotion of any person, either by needed or desired, or by way of thanks 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־הַגּוֹן תַּקְרִיבוּ But it may seem improper to restrain the אֶת־קָרְבַּנְכֶם : λάλησον τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτούς. ἄνθρωπος ἐξ ὑμῶν ἐὰν προσαγάγη δῶρα τῷ κυρίῳ, ἀπὸ τῶν κτηνῶν καὶ ἀπὸ τῶν βοῶν καὶ ἀπὸ τῶν προβάτων προσοίσετε τὰ δώρα ὑμῶν. Au. Ver.-2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock. Bp. Horsley." If any man of youflock." Rather, "If any man of you bring an offering to Jehovah of cattle, of the herd, and of the flock shall you bring your offering." God does not command that an offering should always be of beasts; but, when any one shall choose to make an offering of beasts, he prescribes what beasts they must be. Namely, kine, sheep, or goats, not asses, swine, horses, dogs, &c. Ver. 3. rules here given to free-will offerings, which were to be observed in other offerings also. And the Hebrew word is by the LXX, Chaldee, Syriac, and Arabic, and others, rendered to this purpose, for his acceptation, or that he may be accepted with God, or that God may be atoned, as it is ver. 4. And so this phrase is used Lev. xxiii. 11. Bp. Patrick. He shall offer it of his own voluntary will.] In this translation we follow the opinion of the Jews, who refer this to the persons that brought this offering; which they might do when they pleased. The like expressions we read xxi. 5, xxii. 19. But the LXX thought it hath respect to God; and so the phrase may be interpreted, he shall bring it for his acceptation, i.e., that he find a favourable acceptance with God. may Au. Ver.-5 And he shall kill the bullock ,before the LoRD: and the priests, Aaron's sons יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב shall bring the blood and sprinkle the blood אֹתוֹ לִרְבֹּנוֹ לִפְנֵי יְהוָה : ἐὰν ὁλοκαύτωμα τὸ δῶρον αὐτοῦ, ἐκ τῶν βοῶν ἄρσεν ἄμωμον προσάξει πρὸς τήν θύραν τῆς σκηνῆς τοῦ μαρτυρίου, προσοίσει αὐτὸ δεκτὸν ἐναντίον κυρίου. Au. Ver.-3 If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD. He shall offer it of his own voluntary will, &c.-before the Lord. Bp. Horsley, Pool, Rosen., Ged., Booth., Lee, &c.-He shall offer it for his acceptance before Jehovah. round about upon the altar that is by the door of the tabernacle of the congregation. And he shall kill, &c. Ged. The steer shall then be slaughtered. Booth. And one shall kill. 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. 1, 2. Or, 2. The priest, as it follows, or the Levite, whose office this was. Exod. xxix. 11; Lev. viii. 15; Numb. viii. 19; 1 Chron. xxiii. 28, 31; 2 Chron. xxx. 16; xxxv. 11. See 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 For (to show in brief what belonged to the paschal lamb at that great passover men- owners of the sacrifice, and what to the tioned 2 Chron. xxx. 17, as Bochart observes. priests) it may be fit to note out of AbarBut he should have added the reason of it, binel, that each of them had five things to which Rasi there gives; that a great many do. The owner of the sacrifice laid his of the congregation having not sanctified hand upon it, killed, flayed, cut it up, and themselves (as we read in that place), washed the inwards: and then the priest "therefore the Levites had the charge of the received the blood in a vessel; sprinkled the killing of the passover, for every one that blood; put fire on the altar; ordered the was not clean, to sanctify them unto the wood on the fire; and ordered the pieces of Lord." Otherwise every man might kill his the sacrifice upon the wood. own passover (Exod. xii. 6), as they might do all their other sacrifices. For certain it Cod. Sam. et LXX legerunt, 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 Rosen. Et excoriet holocaustum. Ver. 9. Pro burn all on the altar, to be a burnt sacrifice, place to prove, that "the killing of the holy shall he wash in water: and the priest shall Au. Ver.-9 But his inwards and his legs 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 Ged.-Being washed. Ver. 10. וְאִם־מִן־הַצאן קָרְבָּנָוֹ 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. And he shall. Booth. And one shall. Bp. Patrick.-Flay the burnt offering.] ἐὰν δὲ ἀπὸ τῶν προβάτων τὸ δῶρον αὐτοῦ τῷ κυρίῳ, ἀπό τε τῶν ἀρνῶν, καὶ τῶν ἐρίφων εἰς ὁλοκαυτώματα, ἄρσεν ἄμωμον προσάξει aró. 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 ofer it [Sam.]. door of the congregation-tabernacle shall he καὶ σφάξουσιν αὐτὸ ἐκ πλαγίων τοῦ θυσιαστ Whose work it was to fay the beast, is not τηρίου πρὸς βοῤῥᾶν ἔναντι κυρίου. Au. Ver.-11 And he shall kill it on the | hic non per plumas, sea per sordes, vel side of the altar northward before the LORD. fimum exposuerunt. Mihi locus ita reddendus videtur: amovebit ventriculum ejus cum sordibus ejus. Ged., Booth. And he shall lay his hand upon its head [LXX], and one shall kill it [Ged., it shall be slaughtered] on the side of the altar northward before Jehovah. Ver. 16. commode מִרְאָה Vox sumitur pro ventriculo, et reliquis visceribus, quæ cibo concoquendo et digerendo inserviunt ipsa ingluvie non exclusa. Descendit enim a, quod Arabibus significat cibum concoxit et digessit. Quod autem additum kaì ảþeλeî tòv πρóλоßoν σùν тоîs пTEроîs, vertam cum sordibus ejus, sc. ven κ.τ.λ. triculi, id nihil habet difficultatis. Nam in cognato verbo si vidimus; propriam emi Au. Ver.-16 And he shall pluck away his crop with his feathers [or, the filth candi notionem ad sordium excretionem 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, excrementum, quod excernitur, ejicitur. So Onkelos, Targum Hieros., Syr. Arab., and Samar. comp. and i. -pleri וְהֵסִיר אֶת־מִרְאָתוֹ בְּנֹצָתָהּ Rosen. Verba 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 Observv. ad Origg. Hebrr., p. 178, sq.) variis premitur incommodis. "Nam 1. ią non potest reddi cum plumis ejus, scil. avis. Si enim ad avem rediret hoc pron., scribendum fuisset in. 2. Particula 1 in tali vocum structura, non per cum exponi potest. Ea quidem hanc vim habet, quando agitur de rebus ita conjunctis, ut una alteri insit, vel proxime adhæreat, ut Ex. viii. 1. Extende manum tuum, cum baculo tuo, quem sc. in manu tua teneas. Sed ut ingluvies sit 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 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. 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. Gesen. fem. (from in Arab. to make a present.) 1. A present, gift, Gen. xxxii. 14, 19, 21; xliii. 11, 15, 25, 26, &c. 2. Especially, a present offered to God, an offering, Gen. iv. 3, 4, 5. In the Mosaic ritual it is applied especially to the unbloody sacrifices as offerings of meat and drink, which were offered with the animal sacrifices, Levit. ii. 1, 4, 5, 6; vi. 7; vii. 9; xiv. 10; xxiii. 16; Numb. xv. 4, 6, and frequently. Hence, sacrifice and offering, Ps. xl. 7; Jer. xvii. 26; Dan. ix. 27. Ged. and Booth. follow Sam. and LXX ans, pro-phon jiciet eam juxta altare, sc. eam unam rem, 1óbo ansb-ba by mapwpa fuit, cur ex avibus ingluvies evellenda fuerit,e nyn nws ngàyen Anzeistos non item ventriculus et intestina, cum sordibus, quæ in his hærent? cf. vs. 9 et 13. Ob has, puto, rationes complures tam veterum, quam recentiorum interpp. i καὶ οἴσει πρὸς τοὺς υἱοὺς ̓Ααρὼν τοὺς ἱερεῖς. kai dpaģáμevos áñ' avτĤs πλýρη Tην dρákа ảπò לַיהוָה: |