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

Booth. For not anything that is in the stones; and he shall take other morter, and house shall be unclean.

greenish or reddish, which in sight are been taken away, and the house scraped, lower than the wall.

Ver. 44.

Fretting. See notes on xiii. 55.

Ver. 45.

Au. Ver.45 And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry them forth out of the city into an unclean place.

Ged., Booth. The house shall then be broken down; and the stones of it, and the timber of it, and all the mortar of the house, shall be carried out, &c.

Ver. 47.

3 καὶ οὗτος ὁ νόμος τῆς ἀκαθαρσίας αὐτοῦ. ῥέων γόνον ἐκ σώματος αὐτοῦ, ἐκ τῆς ῥύσεως ἧς συνέστηκε τὸ σῶμα αὐτοῦ διὰ τῆς ῥύσεως, ἡμέραι ῥύσεως σώματος αὐτοῦ ᾗ συνέστηκε τὸ αὕτη ἡ ἀκαθαρσία αὐτοῦ ἐν αὐτῷ. πᾶσαι αἱ σῶμα αὐτοῦ διὰ τῆς ῥύσεως, ἀκαθαρσία αὐτοῦ T. 4 πᾶσα κοίτη ἐφ ̓ ἧς ἂν κοιμηθῇ ἐπ ̓ αὐτῆς ὁ γονοῤῥυὴς, ἀκάθαρτός ἐστι, κ.τ.λ.

Au. Ver.-3 And this shall be his un

cleanness in his issue: whether his flesh run
with his issue, or his flesh be stopped from
his issue, it is his uncleanness.

4 Every bed, whereon he lieth that hath the issue, is unclean and every thing And he that eateth in the [Heb., vessel], whereon he sitteth, shall be house shall wash his clothes.

Au. Ver.

Ged., Booth.-And he that hath caten in the house shall wash his clothes, and be unclean until the evening [LXX].

Ver. 49.

See notes on verse 4.

Ver. 50.

See notes on verse 5.

Ver. 51.

unclean.

Booth.-3 And such is his uncleanness from his issue, that whether his issue run, or be stopped, he is unclean all the time his issue runneth or is stopped [Sam., LXX]. 4 Such is his uncleanness, that, Every bed

.whereon he who hath the issue lieth, &c וּבַמַּיִם הַחַיִּים וגו'

Ver. 9.

καὶ βάψει αὐτὸ εἰς τὸ αἷμα τοῦ ὀρνιθίου τοῦ ἐσφαγμένου ἐφ ̓ ὕδατι ζῶντι, κ.τ.λ.

αὐτὸ ὁ γονοῤῥυὴς, ἀκάθαρτον ἔσται ἕως ἑσ-
καὶ πᾶν ἐπίσαγμα ὄνου, ἐφ ̓ ὃ ἂν ἐπιβῇ ἐπ'
πέρας.

cedar wood, and the hyssop, and the scarlet,
and the living bird, and dip them in the
blood of the slain bird, and in the running
water, and sprinkle the house seven times.
And dip, &c., water. So the Heb.
Ged., Booth. And dip them in the blood
of the bird that hath been killed over [so rideth upon that hath the issue shall be
LXX] the spring water.

Bagster's Bible.-, here rendered by our translators saddle, and frequently cha

Ged. The blood of the killed [one MS.] riot, Mr. Harmer (" Observations," vol. ii.,

וְהִיַּרְתֶּם אֶת־בְּנֵי־יִשְׂרָאֵל מִטְמְאָתָם וגו' Loquitur de pollutione in somino, uti recte

LXX and versions] before Jehovah and] אֲשֶׁר־הִוא יֹשֶׁבֶת עָלָיו בְּנָגְעוֹ-בוֹ יִטְמָא

one and the same thing; but this cannot be, as in Exod. xxxix. they are both mentioned

Ver. 4.

I would rather say . מכנסי הבד שש :together here expresses the fineness of the הבד tiliat יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּר יַחְבֹּר

cotton, than that it is a mere pleonasm ; and וּבְמִצְנֶפֶת בַּר יִצְנָף בִּגְדֵי-קֹדֶשׁ הֵם of singularity, and preserve its genuine וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם :

.4 .v קמין ברביע

καὶ χιτῶνα λινοῦν ἡγιασμένον ἐνδύσεται, καὶ περισκελὲς λινοῦν ἔσται ἐπὶ τοῦ χρωτὸς αὐτοῦ. καὶ ζώνῃ λινῇ ζώσεται, καὶ κίδαριν λινὴν περιθήσεται, ἱμάτια ἅγιά ἐστι. Kaì dovσeTai vdari πᾶν τὸ σῶμα αὐτοῦ, καὶ ἐνδύσεται αὐτά.

that in case it would still come into the idea

etymon.

Booth. He shall put on the holy peculiar tunic, and shall have on his peculiar drawers, and shall be girded with the peculiar girdle, and with the peculiar mitre shall he be attired: these are holy garments,

Au. Ver. 4 He shall put on the holy therefore shall he wash his body, &c. linen coat, and he shall have the linen Gesen.-12, masc. White, fine linen, i. q., breeches upon his flesh, and shall be girded, Exod. xxviii. 42; xxxix. 28; Lev. vi. with a linen girdle, and with the linen mitre 10. Plur. 2, 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,

and so put them on.

Prof. Lee.-, m. pl. 7.

9

وبد .Arab

separatio; id. The being alone, sepa-
rate, apart; hence, 1. Part, portion, &c.,
&c....As things singular or rare are usually
considered excellent, so, perhaps, VII. 1,
xxviii. 42; xxxix. 28; Lev. vi. 3, &c.
and, was applied to fine linen, as Exod.
Job xvii. 16, big, probably signifies

Ged." In his official holy tunic he shall be clothed, and his peculiar drawers he shall have on: with his official girdle he shall be girded, and with his official mitre attired these are holy garments; he shall bathe his whole [Sam., LXX] body in water before he putteth them on." The word 7 on the authority of Sept. and Vulg. has been generally believed to signify linen, grave-clothes. See my notes on the place, But I am convinced that the word cannot and ch. xviii. 13. Arab.

. פשה by

In

i. " q. Chald.

mean linen made of flax; which, whether, byssus, pannus lineus, &c. It is not raw or manufactured, is uniformly expressed impossible, however, that in this case it is a Besides, it is clear, from Exod. foreign word. See Steph. Thes. Gr. under xxxix. 28, that these wrappers, or drawers, Biogos. In other cases the Copt. BHT, were made of byssus, ; but has been

Ver. 7.
Tabernacle of the congregation.
notes on Exod. xxvii. 21.

Ver. 8, 10, 26.

See

shown to denote cotton: 1 therefore, can-ramus palmæ, seems to be cognate. not signify linen. I think that 72 denotes something singular, either in the make or use of the garment to which it is joined. If from the passages in which the words occur in the Pentateuch only, we were to form a decision, I should certainly think that it! implied nothing more than a piece of cloth-ibal Borwa pi-by 1008 1021 ing, of singular and peculiar use, which the: bists a priest was to wear when employed in his sacred functions: and this would perfectly agree with the radical signification of 772. But from other passages of Scripture one might imagine that its singularity was derived from its fineness. David, at the re- Au. Ver.-8 And Aaron shall cast lots moval of the ark, was clothed with a vest-upon the two goats; one lot for the LORD, ment of which the Greek translator and the other lot for the scapegoat [Heb., renders σrodŋy eğadλov, an uncommonly fine robe; Arab. O ; and myself, a precious ephod. See C. R. 2 Sam. vi. 11. Braunius and Michaelis think and we are

which they had no thought of the notion of this word among the Greeks, who called those demons by this name, who were esteemed aλeğikaкоι and άпотрóжαι (as J. Pollux speaks), "averters of evil things from them:" but simply meant, as Theodoret interprets it, ἀποπεμπόμενος εἰς τὴν pnpov, "the goat sent away into the wilder

goat.] Or, as it is in the Hebrew, for Azazel; as some have occasionally translated it. Now, why a goat was offered in sacrifice, and another goat let go free, laden with their sins, rather than any other creature, may be understood, perhaps, from the inclination of the heathen world in those days, when they worshipped demons in the form of a goat. The Egyptians were famousness.' 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 seirim signifies), which the Egyptians most of all honoured, and abhorred to offer or kill. So Juvenal:

"Nefas illic foetum jugulare capellæ."

Sat. xv. ver. 11.

Gesen.—INI, m. only in Lev. xvi. 8, 10, 26, a difficult word, which may be taken in different lights. Either it points out, 1. The place in the wilderness, whither the expiatory

ram was sent.

לשלַח אֹתוֹ : 10 Thus verse

Now from hence, perhaps, it was that some, and verse 26: fancied Azazel signified the devil; as R.IDÍ. Hence some Hebrew interpreters Menachem and R. Eliezer among the Jews; (see Bocharti Hieroz., i., 650), take it for, a Julian among the heathen; and some great rough, deserted mountain. 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 Je, from Je, 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., 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 and in verse 8, to take none, sure, will be so profane, as to imagine, 2. 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 Hebr. Ritualibus, lib. iii.; 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 signifies 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 easy it απερχόμενον, "the goat going away:" to take it with the LXX, Symm., Theod., others, as Aquila, àñoλeλuμévov, "the goat and Vulg., for the name of the ram itself. let loose" and the LXX, алолоμπаîον. In LXX, аñоñоμñаîοs, Symm., áñeрxóμevos and