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observandæ in purificatione ejus, qui a lepra Ilollow strakes. mundus declaratur, et qui pauperior est, Ged.-Exsudations. Vulg., quasi valquam ut supra enumerata comparare sibi liculas. Onk., innd, of a similar significapossit.

tion : and so our common version, “hollow Ver. 35.

streaks :" but in all such appearances that I

have seen, the streaks were not hollow, but Au. Ver.-And he, &c.

rather conver; and appeared to be exsudaGed., Booth.Then he, &c.

tions from the wall, and for the most part of Ver. 36.

the colours here described. It is not easy to analyze the Hebrew word. I think the

Syr. translator has well rendered it by nop, - kai un akábapta yévntal öga åv Ÿ év nor badly Saad., vion, streaks. τη οικία.

| Gesen.-nin , plur. fem. only in Lev. Au. Ver.-36 Then the priest shall com- xiv. 37, cavities, hollow or deep places. mand that they empty [Heb., prepare] the LXX, coidades. Vulg., valliculæ. So likehouse, before the priest go into it to see the wise the Chald. This quadriliteral is either plague, that all that is in the house be not made unclean : and afterward the priest |

compounded of me, to sink, and yes, to shall go in to see the house.

be deep (whence mir, a dish), or derived That all that is in the house be not made from the latter root with a prefixed, like unclean,

27, 277, 777, no. See Chr. Ben. MiGed._" For nothing that is in the house chaelis Lum. Syr., $ 20. shall, therefore, be accounted unclean," &c. Rosen.-ninku, Cuvitates. Ut in lepra The last part of this verse has, I think, been cutis maculæ erant depressæ, ita et in hac universally misunderstood. Our common murorum carie profundiores fuere putredinis English version is, “that all that is in the notae. Videtur autem vox composita ex house be not made unclean ;' corresponding radice moment, quæ desidere et demergi sonat, with Vulg., ne immunda fiant omnia quæ in et un, salivare, quod nempe ea cavitates domo sunt ; and with Sept. But this cannot, humorem exsudarent, quo muri maculain my apprehension, be the meaning; for, bantur. how should the priest's going into the house Greenish. See notes on xiii. 49. make anything in it unclean? The meaning Reddish. See notes on xiii. 19. is, that although the walls of the house which in sight are lower than the wall. might be infected, yet its contents were not Bp. llorsley.-Rather, “and the surfaces for that defiled. These were therefore of them be lower than the wall.” ordered to be brought out previously to the priest's going in, that the empty walls might

Ver. 12. be more accurately examined, and a judy- Au. l'er.-12 And they shall take other ment formed accordingly.

stones, and put them in the place of those Booth.-For not anything that is in the stones; and he shall take other morter, and house shall be unclean.

shall plaister the house.

And he shall take
Ver. 37.

Booth.--And they shall take. nama 17:17? 257 n 1797? Ged. And the house shall be plastered na tags in min?7) Zypu man with other mortar.

Ver. 13. kai öyretai tnv áprv, kai idoù áør ev tois Auler.--13 And if the plague come Toiyous tñs oikias, kotúðas x1wpıcovoas, ņ again, and break out in the house, after Truppifovoas, kai ņ öyrs avtôY TATELVOTépa that he hath taken away the stones, and των τοίχων.

after he hath scraped the house, and after it Au. Ver.-37 And he shall look on the is plaistered. plague, and, behold, if the plague be in the After that he hath taken away, &c. walls of the house with hollow strakes, Ged., Booth.-After that the stones have greenish or reddish, which in sight are been taken away, and the house scraped, lower than the wall.


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Ver. 44.

| 3 και ούτος ο νόμος της ακαθαρσίας αυτού. Fretting. See notes on xii. 55.

ρέων γόνον εκ σώματος αυτού, εκ της ρύσεως

ής συνέστηκε το σωμα αυτού διά της ρύσεως, Ver. 45.

αύτη η ακαθαρσία αυτού εν αυτω. πάσαι αι Au. Ver.-45 And he shall break down

ημέραι ρύσεως σώματος αυτού η συνέστηκε το the house, the stones of it, and the timber

Der σωμα αυτού διά της ρύσεως, ακαθαρσία αυτού thereof, and all the morter of the house ;linta r

έστι. 4 πασα κοίτη εφ' ής αν κοιμηθη επ' and he shall carry them forth out of the city autas ó yovoppuns, åkúðaptós érti, K.T.N. into an unclean place. Ged., Booth. The house shall then be

ben bel Au. l'er.3 And this shall be his unbroken down ; and the stones of it, and the che

stones of it and the cleanness in his issue : whether his flesh run timber of it, and all the mortar of the house,

of the house, with his issue, or his flesh be stopped from shall be carried out, &c.

| his issue, it is his uncleanness.

1 Every bed, whereon he lieth that hath Ver. 17.

| the issue, is unclean : and everything Au. Ver.- And he that eateth in the Heb., vessel], whereon he sitteth, shall be house shall wash his clothes.

unclean. Ged., Booth. And he that hath caten in God.-3. And such is the nature of this the house shall wash his clothes, and be uncleanness; that whether his issue flow unclean until the evening (LXX).

freely or be interrupted in its course, he is Ver. 49.

unclean : during the whole time of the

flowing or interruption of his issue he shall See notes on verse 4.

be unclean [Sam., LXX). Ver. 50.

Booth. 3 And such is his uncleanness See notes on verse 5.

from his issue, that whether his issue run,

or be stopped, he is unclean all the time his Ver. 51.

issue runneth or is stopped [Sam., LXX). non 27 Siz bin 529? | 1 Such is his uneleanness, that, Every bed

729 777 whereon he who hath the issue lieth, &c. και βάψει αυτό είς το αίμα του ορνιθίου του

Ver. 9. εσφαγμένου εφ' ύδατι ζωντι, κ.τ.λ.

Au Ver.—51 And he shall take the -127 mm ??! 3707-5?? cedar wood, and the hyssop, and the scarlet,

: and the living bird, and dip them in the kai tây érioavua övov, d'ô åv T Bij di blood of the slain bird, and in the running i

και αυτό και γονορρυής, ακάθαρτον έσται έως εσwater, and sprinkle the house seven times.

Trépas. And dip, &c., water. So the lleb. Ged., Booth. And dip them in the blood l Au. l'er.--. And what saddle soever he of the bird that hath been killed over (so rideth upon that hath the issue shall be LXX] the spring water.


Ver. 32.

Bagster's Bible.3379, here rendered by Au. l'er. The blood of the bird.

our translators saddle, and frequently chaGed.The blood of the killed [one MS.] riot, Mr. llarmer ("* Observations,” vol. ii., bird.

p. 207), thinks rather means a litter or Scarlet. Gett., Booth.-Scarlet thread.

Gesen.--2979, m. (from 997), 1. A chariot, Ver. 56.

1 Kinys iv. 26. (1. 6). 2. The seat of a See notes on verse 2.

chariot, Cant. iii. 10); Lev, xv. 9.

Rosen.-9 29797 LXX, et Vulgatus étiCar. IV.3, 1.

qayna, sellam, cui quis insidet, quum ju7 2017 inseriti na odz? 3 mento rehitur, interpretati sunt. Syrus


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kai ñvOpwtos, åv étaron aŭtoù koirnl. Bp. Horsley.--And if sit be] on her bed. otépatos, K.T.N.

| A verb is certainly wanting in the original, Au. Ver.-16 And if any man's seed of which Houbigant supplies by changing 117 copulation go out from him, then he shall after 25097 into y'. The emendation seems wash all his flesh in water, and be unclean plausible, “and if he come near her bed.” until the even.

| Ged., Booth.-- Whether it be her bed, or Gesen.--.7237, fem. 1. The act of lying, anything on which she sat, that he toucheth, lying down. STIU, Exod. xvi. 13, 14, he shall be unclean until the evening. the lying of the dew. 2. Cohabitation, now Rosen.--23 97771—ONT, Si vero super ons, cohabitation with emission of seed, and lecto illud, e. c. stragulum fuerit, aut super simply emission of seed, Lev. xv. 16, 17, 32; alio vase, in quo illa sederit, cum quis attixxii. 4, hence yrno TNTN 2w, to co- gerit illud, immundus iste erit usque ad veshabit, with a woman, Lev. xv. 18, 19, 20; peram. Numb. v. 13.

Ver. 24. Rosen.

sunt qui vertant con- | Au. Ver.--And if any man. cubitus seminis, ut sit hypallage, pro semen Bp. Horsley.-Rather, “And if her husconcubitus, et indicetur effusio seminis in band” (so Rosen., Booth.). Any other man coitu, coll. vs. 18. Sed significat phrasis was to suffer death. (See chap. xx. 18.) Hebraica effusionem seminis (a 2 , quod uti Arabic. 25p, effudit, effluxit denotat).

Ver. 31.

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Lutherus vertit, coll. infra xxii. 4; Deut.

και ευλαβείς ποιήσετε τους υιούς Ισραήλ xxiii. 10.

από των ακαθαρσιών αυτών, κ.τ.λ. Ver. 18.

Au. Ver.-31 Thus shall ye separate [so Au. Ver.-18 The woman also with whom Heb., Rosen., &c.] the children of Israel man shall lie with seed of copulation, they from their mcleanness; that they die not in shall both bathe themselves in water, and be their uncleanness, when they defile my unclean until the even.

tabernacle that is among them. Man.

Booth.Thus shall ye warn (Sam. 0077177 Booth.-Her husband.

Vers. MSS.] the Israelites to keep themRosen.-18 yin?? TA DON DE TEN TEN?, selves from uncleanness; that, &c. Et mulier quacum vir concubuerit effusione Rosen.-0977Hieronymus reddidit doceseminis. Nonnulli hunc versum pro præ- bitis ut careunt, confudit cum cA1717. Sed cedentium appendice habent, ut hoc dicatur : recte Onkelos: separabilis, sive facietis ut si mulier illo die vel illa nocte cum eo co

hoc ierit, cui tale quid per somnum accidit. faciant. LXX. kai eúdabeis Troete, Michaelis putat Mosen hac lege etiam hoc faciatis ut careant sibi ab omni immunditie. spectasse, ut aliquid conferret adminuendam polygamiam; si enim vir aliquis plures

Chap. XVI. 1. feminas habebat, hujus legis observatio ei Au. Ver.-| And the LORD spake unto valde molesta esse debuit. Vid. Jus Mos., Moses after the death of the two sons of p. ii., $ 95, sub fin.

Aaron, when they offered before the Lord,

and died. Ver. 23.

When they offered, &c. on by IN NW ben-by CN? Booth-ühen they offered strange fire N20 12-iyasa 75yonau 197wn [LXX and versions] before Jehovah and

:>?779 Ged. Who died while they were offering εάν δε εν τη κοίτη αυτής ούσης, ή επί του

T!! KOLT! Auths ovons, ") Eni Tov profane fire before the Lord. σκεύους, ου εάν καθίση επ' αυτώ εν τω άπ

Ver. 2. τεσθαι αυτόν αυτής, ακάθαρτος έσται έως értépas.

2. Au. Ver.- Vercy seat. See notes on Au. Ver.--23 And if it be on her bed, or Exod. xxv. 17. on anything whereon she sitteth, when he du Ver.- The ark. toucheth it, he shall be unclean until the Ged. The testimonial (LXX and one even.

MS.) ark.

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than that it is a mere pleonasm

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that in case it would still come into the idea

of singularity, and preserve its genuine yanayop v. 4.

etymon. και χιτώνα λινούν ηγιασμένον ενδύσεται, και Booth.He shall put on the holy peculiar TTEPLOKedès divoûv čorai étti Toù xpwtùs autoù. tunic, and shall have on his peculiar kai Cóvn livị Gwoetai, kai kíðapıv divnu tepe- drawers, and shall be girded with the Onoetai, inútia äyıá éoti. kai lovoetai üdati peculiar girdle, and with the peculiar mitre Tây owua avtoð, kai évdúoetai aŭtá. shall he be attired: these are holy garments,

All. Ver.-4. He shall put on the holy therefore shall he wash his body, &c. linen coat, and he shall have the linen Gesen.-78, masc. White, fine linen, i. 9., breeches upon his flesh, and shall be girded rive, Exod. xxviii. 42; xxxix. 28; Lev. vi. with a linen girdle, and with the linen mitre 10. Plur. C'72, linen cloths, Ezek. ix. 2, 3 ; shall he be attired : these are holy garments; Dan. X. 5. therefore shall he wash his flesh in water, Prof. Lee.--72, m. pl. -'72. Arab. V, and so put them on.

Ged." In his official holy tunic he shall separatio : , id. The being alone, se pabe clothed, and his peculiar drawers he

rate, apart; hence, 1. Part, portion, &c., shall have on: with his official girdle he shall be girded, and with his official mitre!

&C....As things singular or rare are usually

considered excellent, so, perhaps, VII. , attired : these are holy garments; he shall

" and _'72, was applied to fine linen, as Exod. bathe his whole (Sam., LXS] body in

1, xxvii. 42; xxxix. 28 ; Lev. vi. 3, &c. In water before he putteth them on.” The word

" Job xvii. 16, Siveni 79, probably signifies 72 on the authority of Sept. and Vulg. has.

* grave-clothes. See my notes on the place, been generally believed to signify linen.” But I am convinced that the word cannot and ch. xviii. 13. Arab. in , i. q. Chald. mean linen made of flar; which, whether 2, Bussus, pannus lineus, 8c. It is not raw or manufactured, is uniformly expressed impossible, however, that in this case it is a by ne'). Besides, it is clear, from Exod. foreign word. See Steph. Thes. Gr. under xxxix. 28, that these wrappers, or drawers, 1

S; ! Búosos. In other cases the Copt. BHT, were made of byssus, t'®; but we has been shown to denote cotton : 72 therefore, can-ramus palma, seems to be cognate. not signify linen. I think that 72 denotes

Ver. 7. something singular, either in the make or

Tabernacle of the congregation. See use of the garment to which it is joined. If

notes on Exod. xxvii. 21. from the passages in which the words occur in the Pentateuch only, we were to form a

Per. 8, 10, 26. decision, I should certainly think that it implied nothing more than a piece of cloth-, nina 5770 W-by 1775 1777 ing, of singular and peculiar use, which the : 3787y? 7N 3 2? 77775 Tonya priest was to wear when employed in his sacred functions : and this would perfectly

2017033D TO v. 8. agree with the radical signification of 172. i kai értiOngelAapòv étti tous dúo xquápous But from other passages of Scripture one kinpous. Kimpoy eva TỐ kupio, kai kampov might imagine that its singularity was de- éva tỘ ÅToToutaio.

moval of the ark, was clothed with a vest- upon the two goats; one lot for the Lord, ment of 73 which the Greek translator and the other lot for the scapegoat (Ileb., renders croinu exullov, an uncommonly fine Azazel). robe; Arab. 0797 yung nar; and myself, al Scape-goat. So Patrick, Ged., Booth., precious ephod. See C. R. 2 Sam. vi. 11. Lee, &c. Braunius and Michaelis think 73 and uw are Bp. Patrick.--- The other lot for the scape

goat.] Or, as it is in the Hebrew, for which they had no thought of the notion of Azazel; as some have occasionally trans- this word among the Greeks, who called lated it. Now, why a goat was offered in those demons by this name, who were sacrifice, and another goat let go free, laden esteemed åretikakou and åtot PÓTALOL (as with their sins, rather than any other crea- J. Pollux speaks), “averters of evil things ture, may be understood, perhaps, from the from them :' but simply meant, as Theoinclination of the heathen world in those doret interprets it, ÅTT OTTEUTTÓuevos eis Tng days, when they worshipped demons in the épnuov, “ the goat sent away into the wilderform of a goat. The Egyptians were famous ness.” And so St. Jerome expounds it, for this, and the Israelites themselves (it Hircus emissarius, which agrees with the appears from the seventeenth chapter of this notion which Bochartus puts upon the word book, ver. 7) were prone to offer sacrifices out of the Arabic tongue. This goat being leseirim; which signifies demons in that sent away into remote places, there to remain form. And therefore, to take them off from separate from the flock to which he belonged ; such idolatrous practices, God ordained these and that upon a mountain (as the Jews creatures themselves to be sacrificed and fancy) in the wilderness of Sinai, which slain, to whom they had offered sacrifice. from this goat was called Azazel : but I see And the young ones he appointed for this no ground for this. purpose (for so seiriin signifies), which the Gesen.-SINTO, m. only in Lev. xvi. 8, 10, Egyptians most of all honoured, and ab- 26, a difficult word, which may be taken in horred to offer or kill. So Juvenal : different lights. Either it points out, 1. The -"Nefas illic fætum jugulare capellæ." place in the wilderness, whither the expiatory

Sat. xv. ver. 11. lram was sent. Thus verse 10: inde nos Now from hence, perhaps, it was that some 772797 byara, and verse 26 : TON buto fancied Azazel signified the devil; as R. a. Hence some Hebrew interpreters Menachem and R. Eliezer among the Jews; (see Bocharti lieroz., i., 650), take it for, a Julian among the heathen; and some great rough, deserted inountain. The form of the men lately among us. Who conceive, that word is then to be taken for an Arab. plur., as the other goat was offered to God at the fractus

fractus Jilis, from Jis, to separate, altar, so this was sent among the demons, which delight to frequent desert places, and especially from the society of the rest of there appeared often in the shape of this men, hence, solitudes, deserts, i.q., 7710 x creature. But this will not agree with the verse 22. It would be still more agreeable Hebrew text, which says, this goat was for to the context, particularly on account of the Azazel, as the other was for the Lord. Now opposition 1717) and 'in verse 8, to take none, sure, will be so profane, as to imagine, 2. Sinir for the name of an evil demon so that both these goats being set before the Rosen.], to whose abode, the desert, this Lord, and presented to him, as equally con- expiatory sacrifice was sent. The later secrated to him, he would then order one of Jews, as well as the Christians and Mahothem to be for himself, and the other for the metans, make mention of an evil angel devil. We must therefore be content with under that name. See Spencer, de Leg. our own translation, which derives the word Iebr. Ritualibus, lib. i.; Diss. v. 3; Azazel from ez, a goat; and azal, to go Reland, de Relig. Mohammed., p. 189. But away ; and fitly calls it the scape-goat: so as the Pentateuch has no names for angels, Paulus Fagius, and a great many others : and is quite silent concerning evil demons, against which I see nothing objected, but it might be perhaps supposed that Asasel was that ez signifies a she-goat, not a he. Which the name of an idol, and that this rite on the made Bochartus fetch this word from the propitiatory festival proceeded originally Arabic; in which language azala signities to from idolatry, as several others were transremove, or to separate. And this agrees ferred to the worship of Jehovah. The well enough with the name of this goat, ac- names of idols were readily applied to cording as the ancient translators understood demons, comp. Adrammelech. 3. In regard it; some of which, as Symmachus, render to the construction, it appears least casy it åtepxóuevov, “the goat going away :''|to take it with the LXX, Symm., Theod., others, as Aquila, átodel vpévov, “the goat and Vuly., for the name of the ram itself. let loose :” and the LXX, ATTUTTO Tralov. In LXX, ÚTTUTTO Pirulos, Symm., ltepxóuevos and

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