τῆς σεμιδάλεως σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν significatione denotat celebrationem Dei, λίβανον αὐτῆς, καὶ ἐπιθήσει ὁ ἱερεὺς τὸ μνη- quæ sive interna sive externa commemoraμόσυνον αὐτῆς ἐπὶ τὸ θυσιαστήριον. θυσία tione fit in cultu divino, adeoque ipsum ὀσμὴ εὐωδίας τῷ κυρίῳ. cultum Dei. igitur est ea Minchæ Au. Ver.-2 And he shall bring it to (vs. 1) pars, quæ ad cultum et commemoraAaron's sons the priests: and he shall take tionem, sive celebrationem nominis divini thereout his handful of the flour thereof, pertinebat; reliqua enim pars non in cultum, 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. 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 a, 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. קָרְבָּן 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 MD, fragrantiam, posuit; sed hæc, significatio neque dialectis cognatis, neque linguæ usu evinci potest. Provocant quidem ad Hos. xiv. 8, ubi im in a multis vertitur : odor ejus sicut vinum Libani. Sed ibi sensus est memoriam Israelis non minus fore gratam et jucundam, quam vinum Libani. AT δῶρον ἀπαρχῆς προσοίσετε αὐτὰ κυρίῳ, ἐπὶ δὲ τὸ θυσιαστήριον οὐκ ἀναβιβασθήσεται εἰς doμny evwdias kupiw. 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 the only proof, or rather presumption, that Ver. 13. וְכָל־קָרְבַּן מִנְחָתְךָ בַּמֶּלַח תִּמְלָה ,Secondly . מלח טהור or מלה ברור have used berit, 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 : Kaì ñâv dŵpov Ovσías vμŵv åλì åλíðýra. οὐ διαπαύσατε ἅλας διαθήκης κυρίου ἀπὸ θυσιασμάτων ὑμῶν. ἐπὶ παντὸς δώρου ὑμῶν προσοίσετε κυρίῳ τῷ θεῷ ὑμῶν ἅλας. Au. Ver.-13 And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. Meat offering. See note on verse 1. most commentators. of come in most awkwardly. I word T would, if that were the meaning cannot, therefore, accede to this interpretation, 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 covenant, but food, from . It is found in this signification three times in one chapter of 2 Sam. xiii. 5, 7, 10. It is here visibly in construction, governed by ♫”, and governing T. 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 burnt 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. offering to the Lord." Booth. The salt of the food of your God. Rosen.-Nunquam desit sal fœderis Dei tui, i.e., sal sacrificio farreo addendus in signum fœderis 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 hostiæ adspergerentur. Hom. Il. I., 449, believers themselves, inasmuch as they con- Χερνίψαντο δ ̓ ἔπειτα καὶ οὐλοχύτας ἀνέλοντο. 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 Ex. xxx. 35. Sed quum veterum interpp. | the tribe of Asher, and not far from the nullus de nitro cogitarit, et prior interpre- Mediterranean sea, &c. II. Any well cultitatio sensum aptissimum efficiat, vocalia re-vated or fruitful place, &c. III. Meton. cepta voc. na videntur retinenda esse. First produce, or fruits, as obtained from the best cultivated grounds, Lev. ii. 14, Ver. 14. the produce of a fruitful field, i.e., as being na zipo bana ing the best. Aquila, Symm., áraðà λáxava dσmpion. LXX, xidpa épiктá. Theod., Lev. xxiii. 14; 2 Kings ἐὰν δὲ προσφέρῃς θυσίαν πρωτογεννημάτων ίν. 42, ή, seems to signify, and first τῷ κυρίῳ, νέα πεφρυγμένα χίδρα ἐρικτὰ τῷ fruits generally, without specifying further. κυρίῳ καὶ προσοίσεις τὴν θυσίαν τῶν πρωτο- LXX, καὶ παλάθας. γεννημάτων. Au. Ver.-14 And if thou offer a meatoffering of thy first-fruits unto the LORD, thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire, even corn beaten out of full ears. Rosen.- esse contusum, comminutum, nulla est dubitatio. Sed eo major de voce 22, quæ præter hunc locum, bis tantummodo occurrit, Lev. xxiii. 14; 2 Reg. iv. 43, quibus locis omnibus cum cerealibus jungitur. Veteres ita dissentiunt, ut jam eorum tempore vocabuli notio oblivione obruta esse pateat. LXX h. 1. proponunt xíopa pikтa, ubi tamen, ut Michaelis in Suppll., p. iv., p. 1356, monet, "manifestum, Corn beaten out of full ears. So Ged. I take to be the radical word, and seek its primitive meaning in the Arabic, where it frequently occurs, and in various significations, but which are all, I think, re- non per xíopa reddi, quod spicas vertere ducible to one general idea, generous. It is solent, sed per epiтa, comminuta; deinde particularly used to denote a generous fertile ipsa xídpa in Judaici interpretamenti gratiam soil. Hence, no doubt, , the name of a spica vertitur, cum potius contusum, granum vineyard both in Heb. and Arab., and in the in grossiores particulas contusum, aut farinam latter, is the generous vine itself. But grossiorem notet." Hic vero animadverit is equally applicable to any other generous tendum est primo, xídpa apud Græcos aucplant or vegetable, and consequently to tores esse hordeum viride, et tostum tusumque generous, plump, well-filled ears of corn: (vid. Heynii. Opuscc., t. i., p. 371, not.); and it was out of such ears that the Israel- deinde, LXX eam vocem omnino pro ites are here ordered to rub out the oblation ponere, id quod patet ex Lev. xxiii. 14, ubi which was to be offered to the Lord. But ejus vocabuli loco xídpa véa habent. Sed how came the lamed to be added? As an 2 Reg. iv. 42. in Alex. versione αaugmentative, I conceive, standing in lieu λádai, massæ ficuum redditur. Theodotion of. Hence Carmel, as a proper name, nostro loco míova äλpira ponit, qua postewill signify the vineyard of God, or any riore voce apud Græcos designatur puls ex other spot of generous earth deserving of hordei torrefacti, et pilo vel mola tusi farina such an epithet. The above, I think, is the facta, vid. Heynium, l. c. Aquila et Symtrue etymon of, and its meaning here machus: áraλà λáxava ỏσπρiwdŋ, mollia seems to be choice, full, plump, generous, olera, leguminosa. Onkelos h. 1. pro contusa tenera ; sed ,פֵירוּכָן רַכִּיכֶן ponit כַּרְמֶל |. כרם according to the primitive meaning of -Geddes. xxiii. 14, pro solo duntaxat ; item Gesen.- according to the versions: Chaldæus interpres 2 Reg. iv. 41. Eo ipso pounded, ground grains (or ears of corn). vocabulo duobus hisce locis posterioribus The etymology and connexion with the pre- utitur Syrus, exhibens; sed nostro ceding is not clear. The Hebrew lexico- loco shop, perfricata pura, habet. graphers render it by green ears, which is Saadias h. 1.:, contusum de... however inapplicable. ultimum vocabulum enim, quod rem elatam, Prof. Lee.-, compd. of +. The tumulum, scopum, significat, quid h. 1. sibi Dagesh in, in , may be considered as velit, ignoro. Arabs autem Erpenii hic a compensation for the loss of . Lit., vine-TDD, fractum confricatum vertit. Sed yard of God, i.e., best vineyard. I. Carmel, infra xxiii. 14, uterque Arabs: T. Saa very fruitful hill, situated on the south of maritanus decorticatum interpretatur. sit Vulgatus denique nostro loco: confringes in notat retribuere, rependere, ita ut modum farina; xxiii. 14, pultes; atque sacrificium, quod retribuat, sc. beneficia a 2 Reg. iv. 42, frumentum novum; ubi et Deo accepta, i.e., eucharisticum, ein DanArabs: o, spicæ in tegumento. kopfer., Mas sit sive femina. Quod Hebræorum philologi præiverunt, qui Prima differentia inter sacrificium euchaKimchio teste in Lexico, nomine hoc et risticum et holocaustum erat hæc, quod in duobus reliquis locis spicam teneram adhuc illo mares et feminæ; in hoc autem nonnisi et succosam, viridem, designari ajunt; verum mares offerri fas esset. Deinde in holocausto sine idonea auctoritate, solis etymologiis, præter boves, oves et capras etiam columbæ parum probabilibus, ducti. Videtur, et turtures offerri poterant: in eucharistico polenta, species fuisse, de qua vid. Plin. boves tantum, oves et capræ. Causa forH. N., xviii. 7. tasse hæc fuit, quod hostiæ eucharisticæ in partes tres dividerentur; quarum una Deo, altera sacerdoti, tertia offerentibus in epulum cedebat. Jam vero et molesta fuisset in exiguis volucribus ea divisio, et jejuna ex iis epulatio. Ver. 16. Au. Ver.-16 And the priest shall burn the memorial of it, part of the beaten corn thereof, &c. Ged., Booth. And the priest shall burn, as a memorial of it, a part of, &c. ἐὰν δὲ θυσία σωτηρίου τὸ δῶρον αὐτοῦ τῷ κυρίῳ, ἐὰν μὲν ἐκ τῶν βοῶν αὐτὸ προσαγάγῃ, ἐάν τε ἄρσεν, ἐάν τε θῆλυ, ἄμωμον προσάξει αὐτὸ ἔναντι κυρίου. Au. Ver.-1 And if his oblation be a the herd; whether it be a male or female, וְהִקְטִירוּ אֹתוֹ בְנֵי אַהֲרֹן הַמִּזְבְּחָה sacrifice of peace-offering, if he offer it of עַל־הָעֹלָה אֲשֶׁר עַל־הָעֵצִים אֲשֶׁר עַל־ he shall offer it without blemish before the LORD. καὶ ἀνοίσουσιν αὐτὰ οἱ υἱοὶ Ααρὼν οἱ ἱερεῖς ἐπὶ τὸ θυσιαστήριον ἐπὶ τὰ ὁλοκαυτώματα ἐπὶ τὰ ξύλα, τὰ ἐπὶ τοῦ πυρὸς ἐπὶ τοῦ θυσιαστηρίου. κάρπωμα ὀσμὴ εὐωδίας κυρίῳ. Au. Ver.-A sacrifice of peace-offering. Michaelis, Booth.-A feast-sacrifice. Au. Ver.-5 And Aaron's sons shall burn Prof. Lee.-, The offering of a sacri- it on the altar upon the burnt-sacrifice, fice, either as the completion, performance of which is upon the wood that is on the fire: a vow, or in acknowledgment of peace, it is an offering made by fire, of a sweet prosperity; a peace-offering, a thank- savour unto the LORD. offering. Ged. All which the sons of Aaron, the Rosen. De vocis propria significa- priests [LXX, Syr., and one MS.] shall tione interpp. dissentiunt. LXX, Ovoía burn upon the altar with the holocaust that σwrηpiov, hostia salutis. Vulgat., hostia is on the wood upon the fire on the altar pacificorum. Hi igitur derivant a bi, [Sam., LXX]; a sweet-savoured burntpace, tranquillitate, salute; ut significetur offering to the Lord. sacrificium, quod quis offerat pro salute, Booth. And Aaron's sons, the priests qua fruitur, pro beneficio aliquo a Deo [LXX, Syr., and one MS.], shall burn accepto. Non defuerunt, qui verterent them upon the burnt-offering, which is on sucrificium teleticum, àñò тîs Teλerns, quod the wood that is on the fire upon the altar puris solum eo comedere liceret (vii. 20). [Sam., LXX]: it is a burnt-offering of a Equidem referre mallem ad , quod sweet savour to Jehovah. Ver. 6. upon the altar: it is the food of the offering made by fire unto the LORD. Ged., Booth. And a priest shall burn them upon the altar, as the food of a sweet לַיהוָה זָכָר אוֹ נְקֵבָה תָּמִים יַקְרִיבֶנּוּ : càv dè àñò tôv πроßáтwv тò dŵpov avrov savoured [LXX, and two MSS.] burnt-offerθυσία σωτηρίου τῷ κυρίῳ, ἄρσεν ἢ θῆλυ, ing to Jehovah. ἄμωμον προσοίσει αὐτό. Ver. 13, 14. Au. Ver.-13 And he shall lay his hand Au. Ver.-6 And if his offering for a sacrifice of peace-offering unto the LORD be of the flock; male or female, he shall offer upon the head of it, and kill it before the it without blemish. tabernacle of the congregation: and the Ged. If his offering be an eucharistic sons of Aaron shall sprinkle the blood sacrifice from the flock, he may likewise thereof upon the altar round about. 14 And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards. Ged., Booth.-13 And he shall lay his hand upon its head, and before Jehovah at the door of [LXX] the congregation-taberkilled; and the sons of Aaron the priests nacle [see notes on xxvii. 21], it shall be about upon the altar. 14 And of it, he [Sam., LXX] shall sprinkle its blood round shall offer, as a burnt-offering to Jehovah, &c. [Syr., and one MS.] the congregationtabernacle [Ged., convention-tent; see notes: on Exod. xxvii. 21]; and Aaron's sons, the priests [LXX, and one MS.], shall sprinkle Ver. 16, 17. כָּל־חֵלֶב וְכָל־דָּם לֹא the blood thereof round about upon the מְוֹשְׁבֹתֵיכֶם תאכֵלוּ : altar. Ver. 9. Au. Ver.9 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LoRD; the fat thereof, and the whole rump, it shall he take off hard by the back-bone; and the fat that covereth the inwards, and all the fat that is upon the inwards. Ged., Booth. And of the feast-sacrifice [Ged., eucharistic sacrifice; see notes on verse 1] he shall offer, as a burnt-offering to Jehovah, the large fat tail [see notes on Exod. xxix. 22] entire, taken off close to the rump and the fat, &c. Ver. 10. See notes on verse 4. Ver. 11. that 17 It shall be a perpetual statute for your generations throughout all your dwellings, eat neither fat nor blood. ye Ged., Booth.-16 And the priest shall burn them upon the altar, as the food of a burnt-offering of a sweet savour to Jehovah [Sam., LXX]. The whole fat is Jehovah's, by a perpetual statute. 17 Throughout your generations in all your dwellings, ye Au. Ver.-11 And the priest shall burn it shall eat neither fat nor blood. |