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και εξάρας 'Ααρών τας χείρας επί τον λαόν, και Ιθάμαρ τους υιούς αυτού τους καταλελειμ. ευλόγησεν αυτούς, και κατέβη ποιήσας το μένους. την κεφαλήν υμών ουκ απoκιδαπερί της αμαρτίας, και τα ολοκαυτώματα, και ρώσετε, και τα ματια υμών ου διαρρήξετε, να τα του σωτηρίου,

μη αποθάνητε, και επί πάσαν την συναγωγήν Au. l'er.-22 And Aaron lifted up his otai Oujós, K.t.. hand toward the people, and blessed them, Au. Ver.-6 And Moses said unto Aaron, and came down from offering of the sin and unto Eleazar and unto Ithamar, his offering, and the burnt offering, and peace sons, Uncorer not your heads, neither rend offerings.

your clothes; lest ye die, and lest wrath His hand.

come upon all the people: but let your Ged.-Ilis hands.

brethren, the whole house of Israel, bewail And came down from offering of, &c. the burning which the Lord hath kindled.

Ged., Booth.--And came down from the Ilis sons. allar when he had offered, &c.

Ged., Booth.-llis remaining [LXX,

Syr.) sons.
Chap. X. 3.

Uncover not your heads. Au. Ver.-3 Then Moses said unto Bp. Patrick.—The Hebrew doctors inAaron, This is it that the LORD spake, say-| terpret it quite contrary, Let not the hair of ing, I will be sanctified in them that come your head grow : so long, that is, as to cover nigh me, and before all the people I will be their faces: which was the custom of glorified. And Aaron held his peace.

mourners (2 Sam. xv. 30; xix. 4, and many I will be sanctified.

other places). And thus Onkelos, and the Ged., Booth.-I will be accounted holy. | Arabic version set forth by Erpenius, and

Pool.-I will be sanctified: this may note many of the Jewish commentators (such as either, 1. Their duty to sanctify God, i.e., R. Solomon and Aben Ezra), who give the to demean themselves with such care, and same account of Lev. xxi. 10, where the reverence, and watchfulness, as become the same thing is required of the high priest. holiness of the God whom they serve, and and the time of their letting their hair of the worship in which they are engaged; grow on such occasions, they determine by whence he leaves them to gather the justice the law of the Nazarites, who were not to of the present judgment for their gross cut their hair all the time of their vow of neglect herein. Or, 2. God's purpose to separation, which the Jews say was at least sanctify himself, i.e., to declare and manifest | thirty day's (Numb. vi. 5). Therefore the himself to be a holy and righteous God by priests were not to let their hair grow so his severe and impartial punishment of all long: if they did they were incapable of transgressors, how near soever they are to officiating. Only they make this difference him. In them that come nigh me, i.e., who between the common priests and the highdraw near to me, or to the place where I priest; that this law did not bind the priests dwell, and are admitted into the holy place, at all times, but only in their course of whence others are shut out. It is a descrip-l ministration: but the high-priest (whose tion of the priests. See Exod. xix. 22 ; presence was always necessary in the sancLev. xxi. 17; Ezek. xlii. 13, 11. Before tuary) might never let his hair grow; but all the people I will be glorified: as they was bound every week to have it cut even, have sinned publicly and scandalously, so I on the eve of the Sabbath (see Selden, will vindicate my honour in a public and lib. ii. de Success. in Pontif., cap. 6). exemplary manner, that all men may learn But the foundation of all this is not very to give me the glory of my sovereignty and strong; for it relies chiefly on the use of the holiness by an exact conformity to my laws. Hebrew word , in that place of Sumbers Ver. 6.

vi. 5, where it signifies hair : from whence

they conclude the verb here may bave the TY?N?" Sa gas Tok? sanie notion, and signify the growth of hair. | 1977m-bn caun

But this is not the usual signification of it - 35 eggs in Scripture, where it commonly imports the

-"rejection of something: as of good counsel 129 ?! 1775 (Prov. i. 25), of reproof or instruction (Prov. kai cine Mwvons após 'Aapwv kai ’Eleucap xii. 18; xv. 32). And, being joined with

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the head, plainly signifies the uncovering it burnt offerings of fat, before the Lord shall (see Numb. v. 18). And, therefore, so the be thine, &c. LXX understand it here; as if they were Booth. The heave-shoulder and the waveforbidden to put off their bonnets. But that breast with the burnt-offerings of the fat, they always did, as soon as they had per-which they bring to wave as a wave-offering formed their sacred office in the sanctuary : | before Jehovah, shall be thine, &c. and therefore it may be meant of making

Ver. 18. their heads bare by shaving them, or bald

Au. Ver.-As I commanded. by pulling off the hair, as the manner was in mourning (Isa. xv. 2; Jer. xli. 5 ;

Horsley, Ged.--As I was commanded. xlviii. 37, and many other places). And in

Cuar. XI. 1, 2. this, the priests among the Jews directly

1 Au. l'er.-And. opposed those among the Egyptians who Ged., Booth.--Again. shaved their heads; as appears by what

2 Au. Ver.-Shall eat. Minutius Felix, and Lampridius, in the life

Ged., Booth.-May eat. of Commodus, say, concerning the priests of Isis. And Herodotus, also, in his Euterpe,

Ver. 3. whose words are these, oi lepeîs tûv Orav tŷ you nypivo no?? no . 15 uèv ally kouéovos, év AiyuttQ de Šupeüvtai, nis no “in other places the priests of the gods nourish the hair : but in Egypt they are

:: shaved."

Ι παν κτηνος διχηλούν όπλων και ονυχιστηρας Gesen.-II. re, in three conjugations; óvuxicov dúo xndwv, kai úváyov unpukcouòy év in Kal, 1. To make bare, to uncover, e.g., Tois kthvert, tauta páyеode. the head, Numb. v. 18, especially by shaving. Au. l'er.-3 Whatsoever parteth the hoof, Levit. x. 6; xxi. 10. Part. Inę, made bare, and is cloven-footed, and cheweth the cud, uncovered, Lev. xiii. 45. Also the same in among the beasts, that shall ye eat. Chald. and Talmud.

Ged., Booth.-Every one among the Rosen.- on-bg ban?, Capila vestra ne beasts whose hoof is divided and cloven into denudetis. Mos enim erat lugentium, caput two parts [Sam., LXX, Syr., and nine denudare, mitramque aut galerum sive MSS.), and cheweth. &c. tiaram detrahere. rng, removendi, alienandi, Rosen.-7979 0252 45, Omnia animali, a se notionem obtinet : convenit enim cum quæ habent ungulam dicisam. On you neel, Arab. , absolvit rem, vacuus est a re. Et findens fissionem ungularum, i.e., fissuram Eandem nudandi notionem vb. Ing habet ungularum integrain habens. Moses ea Num. v. 18. Interdicitur itaque sacerdotibus tantum animalia munda vult haberi, qua ne in luctu tiaræ ornamentum ex impa-habent ungulas penitus fissas. Vid. vs. seq. tientia detraherent. Eodem modo LXX, Ceterum est notanda lectionis varietas. TNV kepalny úuãy oủk atokidapooete, caput Cod. Samar. ante non habet nu in us vestrum cidari non disco operietis. cara partes. Sic etiam legitur in loco parallelo, pionna, et vestimenta nolite scindere', ut alias Deut. xiv. 6. Eandem lectionem exhibent lugentes solerent, Jos, vii. 6; Jud. xi. 35. LXX et Syrus. Negligenter, uti solet, Sed sacras vestes dilacerare, nefas fuisset. Latinus interpres in Polyglottis ea, quæ GSP. 777'ha Swrepetendum est ante van ditò præcedunt, et hæc verba reddidit, omne TOÙ KOLVOù , atque ne effervescat, irascatur quod dividit planlus in duas ungulos. Inter Deus, in universum cætum.

codd. Hebrr. lectionem textus Samar, exVer. 15.

libet cod. Cassellanus (vid. Michaelis Bibl. Au. Ver.-15 The heave-shoulder and Orient., p. ii., p. 212), sex codd. a Kenthe wave-breast shall they bring with the nicotto citati et tres Rossiani. offerings made by fire of the fat, to wave it

Ver. 4. for a wave-offering before the Lord; and it shall be thine, and thy sons' with thee, by a 1792 ibaren 5enn N PONTS

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manded.

Ged.—The shoulder that has been heaved, No on??? ?? and the breast that has been waved with the

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πλήν άπό τούτων ου φάγεσθε, από των | sleep; sleeping in the day, and waking at åvayóvtwy unpuklo pòv, kai đTÒ Tôv dixn- night. It eats wheat, bread, and the seeds Noúvtwv Tàs ótlás, kai ówxuCóvrwv óvuxio- of sesamum. Though it is not much afraid tnpas. Tòv kúunlov, őri úváyel unpuklo pòv of man, yet it is not easily tamed: for this TOŪTO, ótilny de dexonei, akádaptov TOÛTO reason it is always kept in a cage; and I úuiv.

have known one of these animals kept for Au. Ver.-4. Nevertheless these shall ve some months, and even a year in this not eat of them that chew the cud, or of manner, at Cairo. It is met with in Egypt, them that divide the hoof: as the camel. or between Egypt and Arabia. The Arabians because he cheweth the cud, but divideth call it garbuka, [it should be jerbua, 127' ); not the hoof; he is unclean unto you.

but the French who live in Egypt call it rat Ged., Booth. But those which only chew de montagne.Michaelis renders it, “ die the cud, or have only a cloven hoof, ye

bergmaus mit langen hinterfussen,” the shall not eat. The camel, although he mountain mouse with long hinder feet; Dathe, cheweth the cud, but yet hath not a cloven

mus ursinus ; which I have adopted in my hoof, shall be unclean to you.

version. Rosen.-9720—7, Sed ex iis, qua vel

Gesen.- m. a quadruped. It is joined, ruminant vel divisam ungulam habent, his non

Levit. xi. 5; Deut. xiv. 7, with the hare, vescimini.

I and described, as chewing the cud; in Ps.civ.

18, as an inhabitant of mountains and rocks; Ver. 5.

| Prov. xxx. 26, as a gregarious and cunning animal. These descriptions agree best with

the different species of the Jerboa or bear : 055 97 min O'?? 5 79797 και τον δασύποδα, ότι ουκ ανάγει μηρυκι

mouse. (Arab. Egin, Greek, youpoypúdicos, quòv toûto, kai ómliv dixnlei, ikúðaprov Mus Jaculus, Linn.) having two long hinder TOUTO vpiv.

legs, by the help of which it jumps as du. 'er.-5. And the coney, because he swiftly as the locust. This animal constructs cheweth the cud, but divideth not the hoof; its habitation in the sand, in the preservahe is unclean unto you.

tion and use of which it displays much The coney.

ingenuity. Root perhaps weic, ingenio Others - The jerboa. Gei.-5. The bear-mouse. Most modern ?

pollens, astutus. The Rabbins render it translators have, after Pagninus and Luther,

rabbit. See Bocharti Ilieroz., t. i., p. 1001, taken it to be the rubbit, or coney. So all

&c. Edemann's l'erm. Sammlungen, H.ir, our English translators, save those who

S. 18. See also Shau's Travels, p. 348 ; translated from the Vulgate, namely, Wielit,

Bruce's Travels, vol. v., p. 121. and the Douay translators, who retain the

Prof. Lee.---The jerboa; dipus jaculus, Latin word cherogril. That the jow canuoti

Linn. The name is probably derived from

'Ithe animal's burrowing. See po. be the coney is now pretty generally agreed, both because the coney is not a ruvinating

Au. l'er.-Because he cheweth the cud. animal, and because it dwells not in the

Bp. Patrick.---Rather, though [so Ged., rocks, as the pe is said to do, Psalm civ. 18,

Booth.] he choueth the cud, yet wanting the and Prov. xxx. 20, the only other places, other mark, they were to look upon it as where the word occurs, except in Deut. un xiv. 7, where it must have the same meaning

Ver. 6. as here. It is now generally believed to be 41. lor.-- Because', but. the mus-jaculus, pedibus posticis longissimis, l Ged., Booth.--Although, yet. cauda vilosa, thus described by Hasselquist : - This animal is of the size of a large

Ver. 13, 11.

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kai oů Bpwonoetai, B8é vyuá éoti, Tòv valetos, valeria. So named, as in Latin, detov, kai TÒvypúttakai Tòv állaletov, from its strength. See Hieroz., tom. ii., 14 kaì tòv yuta, kaì sòv iktivov, kai tà p. 188. όμοια αυτό.

14 Au. Ver.-The vulture. Au. Ver.-13 And these are they which l Ged., Booth.The falcon. ve shall have in abomination among the Bp. Patrick.-14 Vulture, and the kite.] fowls; they shall not be eaten, they are an No wonder interpreters differ in their transabomination: the eagle, and the ossifrage, Ilation of the two Hebrew words, daa, and and the ospray.

aja: the former of which we translate a 14 And the vulture, and the kite after vulture, the latter a kite (which others his kind.

translate quite contrary, taking dua, or rua, 13 Ossifrage.

as it is called in Deuteronomy, for a kite), Ged., Booth.-Vulture.

because there is no way to find the signifiGesen.-010, Levit. xi. 13, a bird of cation of them, unless it be by the roots, from the eagle species, which Bochart (Hieroz. ii., whence they may be thought to be derived. p. 185) endeavours to explain by the seaeagle, ospray, ossifraga. Alex. ypuy al. yúy,

to be translated a kite, called daa, from its Arab, melanaetos.

very swift flight. Most of the ancient and

| later interpreters also are of his mind. As Prof. Lee.-019, masc. Arab., ej, secuit, for the second word in this verse, aja, some fidit, laceravit. Separating, breaking, dis- take it for a rullure: but Bochart, from tributing. A species of eagle, according to se

ccording to several observations, judges it to be a kind Bochart. Hieroz., tom. i., p. 185 : The

5Tp of hawk or falcon (see the same book, cap. 8). ospray. Linn., ossifraga. Buff., orfraie.

After this word there follows in Deut. xvi. 13, So named from its habit of breaking the

the name of a bird which is here omitted, bones of its prer: which it does, according called daja, which he takes for the black to Pliny, by letting the prey fall from a

vulture; as the reader may find in the next considerable height, Hist. Nat., lib. xxx.,/ chapter (cap. 9). cap. 7: but according to Buffon it breaks Gesen.--187 only, Levit. xi. 11 (for in them with its beak, Levit. xi. 13; Deut. the parallel passage, Deut. xiv. 13, occurs xiv. 12.

.787, but perhaps a mere orthographical The ospray.

mistake; the Samaritan has in both places Bp. Patrick.- Ospray. This is also of 9). Similar to this is the difference bethe same species as the ossifrage; and tween 2 Sam. xxii. 11, and Psalm xviii. 11). signifies that sort which the Greeks call 4 (swift flying) bird of prey. So much is halietus, the sea-eagle. But Bochartus, in clear from the etymology, and from the the same book. cap. 6. thinks the Hebrew other birds amongst which it is placed; a word oznijah, rather signifies that which I positive determination is impossible. LXX, they call malaniatus, the black eagle. Which, zúy, culture, Vulg. millus. Comp. Bocharti though it be the least, yet it is the strongest Hieroz., t. ii., p. 191. of all other, and therefore called valeria byl TX, f. A bird of prey of an uncertain the Romans: and was so noted for many species, falcon, buzzaril, hawk, Levit. xi. 11; other qualities, besides its great strength, Job xxviii. 7. LXX, iktiv. Vulg., cultur. that it makes it probable Moses did not here Prof. Lee.-7, see ox. n unclean omit it.

| bird, so called, perhaps, on account of its cry, Gesen.-, . fem. Levit. xi. 13 : Deut. Lev. xi. 11; Deut. xiv. 1:3 ; Job xxviii. 7. xiv. 12; according to the Alex, and Jerome, The Arab. was, according to Bochart. ospray or sea-eagle. Arab. usis, according Hieroz., par. ii., p. 193, &c., A sort of hawk to the Lexicons, nomen avis, aut aquila, autor vullure. aquila similis. Prof. Lee.--73, f. twice, Lev. xi. 13 ;

Ver. 15, 16. Deut. xiv. 12. An unelean bird: according S 16 : 1919? -b ng 15 to the LXX, Tòv åtualetov, the sea-eagle. Comisizo, The Vulgate agrees with this, but Bochart" insists that it is rather the black eagle, uela

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15 kai otpovőòv, kai yaūka, kai lápov, | with the ostrich, see Bochart. as cited. kai ououa aúrø. 16 kai trávta kópaka, kai Shaw's Travels, p. 449, and p. 445. “During ouoia aútØ. Kai iepaka, kai ouoca the lonesome part of the night they often avto.

make a doleful and hideous noise. I have Au. Ver.-15 Every raven after his kind: often heard them groan, as if they were in

16 And the owl, and the night-hawk, and the greatest agonies.” According to others, the cuckow, and the hawk after his kind. lit signifies an owl (by a false derivation

15 Bp. Patrick.-Every raven.) Nobody from 1793) against the old versions, 395. The doubts that the Hebrew word oreb (which word is probably a primitive, comp. Aurivilii signifies blackness), is rightly translated a dissert. de primitivis lingua llebraicæ, $ 2. raven; of which the Arabian writers men-l Prof. Lee.-7 , f. of 7; always as a tion four kinds. And some think under this compound, torna, i.e., daughter of the name is comprehended, not only crows and female ostrich, for female ostrich, pl. nija daws, and choughs; but starlings and pies/77?, which, according to Gesen., is put for also (see Bochartus, cap. 10, p. 202).

both sexes: opp. to opna, the male ostrich, 16 Au. Ver.-The owl.

Bochart. Hieroz. ii., p. 235; Lev. xi. 16 ; Most commentators.-The ostrich.

Deut. xiv. 15. Bp. Patrick.-Oul.] The llebrew word! Au. l'er.-Night hawk. bath-jaana, it appears by many places in the

Ged. The owl. prophets, signifies a bird which inhabits the Booth.---The night-owl. wildernesses, and desolate places (see Isaiah Bp. Patrick.-- Bochart proves, that the xiii. 21; xxxiv. 13; Jer. 1. 39, &c.). Br Hebrew word thacmus (which we here which the ancient interpreters of Scripture translate the right-hawk), signifies male almost unanimously understand the ostrich ; ostrich. For there is no general name for though a very learned man of our own this bird in the Hebrew language, to comnation (Nic. Fuller, in his Miscellanies, prehend both sexes (as there is for an eagle lib. vi., cap. 7), endeavours by a probable and raven), and therefore Moses mentions argument to support our translation. But both male and female distinctly, that none it hath been the constant persuasion of the might think, by forbidding one of them only, Jews, that God did not permit them to eat he allowed the other. the flesh of an ostrich, which is nowhere Gesen..-ona, m. (from 0917, to be forbidden, if not in this word. And there- riolent, rupacious). The name of an unfore Bochartus maintains against our Fuller, clean bird, Levit. xi. 16; Deut. xiv. 15. and labows to prove that bath-jaana signifies According to Bochart. (Hieroz., p. ii., the female ostrich, par. i., llieroz., lib. ii., p. 232), the male ostrich, which in Arabic is cap. 14, where he shows the word bath (i.e., called i , impius, iniquus. (Comp. Job daughter) is prefixed to the name of many. birds, without any respect to their age, and

xxxix. 17, &c.; Lam. iv. 3) from alls, which doth not signify their young ones; but only corresponds exactly with the Hebrew 02. the females.

The preceding pa ng is in that case to be Gesen.-7 fem. of ; only in combina- here understood in a more limited sense, for tion with me, as 70

mg n2, plur. on, the the female ostrich. LXX and Vulg., the ostrich. Comp. befem. n (In the oul; Jonathan, swallow. Other Hebrew same manner the ostrich is called in Arabic interpreters consider it as a general name bed, äres, and äolei is, except for any bird of prey, from 297, to be ra

pacious. that the latter word is directly applied to the Rosen.—16 17 ? est struthio, unaniini female). See Bochurii, p. ii., p. 230 ; veterum consensu. Vox n apposita est ex Michaelis Supplem. sub verbo, 395. As an more quodam Orientalium, qui nomina pater, unclean bird, mention is made of it, Levit. mater, filius, filia, animalium quorundam xi. 16; Deut. xiv. 1.), as an inhabitant of nominibus pra figere solent sine respectu the wilderness, Isai. xii. 21; xxvir. 13; ætatis et sexus; ut filiam aque, vocant xlii. 20; Lan. iv. 3 (according to the last' anatem ; filium rosionis, mustelam. Sic passage, cruel to its yomg), and in Micah Hebraeis struthio vocatur 7 m, id est, i. 8; Job xxx. 29, allusion is made to its ex vulgari interpretatione, filia clamoris, lamentable howling. All these correspond quasi ab acri voce nomen illi inditum esset.

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