and before the mercy seat shall he sprinkle of the blood with his finger seven times. úñоλeλúμevos. Vulg., emissarius, and to blood of the bullock, and sprinkle it with translate it, the sent-away ram, or the ram his finger upon the mercy seat eastward ; which was sent away. In that case it is to be derived from , a goat, and, to go away; but signifies a she goat, not ram, and the translation of? by as, is not without considerable difficulty. 15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat. Prof. Lee., thrice only, Lev. xvi. 8, 10, 26. The different interpretations of this word, as well as the arguments for and against them, may be seen in Bochart. Bp. Patrick. Upon the mercy-seat.] One Hieroz., tom. i., p. 650. The most natural would think, by this translation, that he appears to be "the goat of departure," or sprinkled the mercy seat itself, with some of "the scape-goat," from, and . The the blood. But all the Jews understand it objection urged against this interpretation, quite otherwise and indeed the Hebrew that always signifies a she-goat, is mani- | words are al pene, “over against the face,' festly without foundation, as may be seen by i.e., as they interpret it (in the Misna before the passages quoted above. Ver. 11, 12. Au. Ver.-11 And (Aaron) shall kill the bullock of the sin offering which is for himself: 12 And he shall take a censer full of burning coals of fire from off the altar before the LORD, &c. Ged., Booth.- And when the steer of the sin-offering for himself hath been killed, he shall then take, &c. See notes on iv. 15. Mercy seat. mentioned, cap. 5), towards the mercy-seat. Eastward.] I should have thought the had been commanded only to sprinkle the blood eastward. For then there might have been room for his conjecture, that though Aaron at all other times turned his face towards the west (where the most holy place the bullock, not only looked that way himself, but turned their faces towards the west (as the Jews say in Joma), yet, when he beggarly elements of the world," and mystery, he turned his back upon the 14 kaì λýverai àñò тоυ аîμатos тоû poor- sprinkled this blood eastward, to represent χου, καὶ ῥανεῖ τῷ δακτύλῳ ἐπὶ τὸ ἱλαστήριον the man, whose name is the East, i.e., κατὰ ἀνατολάς. κατὰ πρόσωπον τοῦ ἱλαστηρίου / Christ. But I do not see how this agrees ῥανεῖ ἑπτάκις ἀπὸ τοῦ αἵματος τῷ δακτύλῳ. with the sprinkling the blood before the 15 kaì σcáĝei Tòv xíμaрov тòv пepì åμaprías, mercy-seat; which could not be done withτὸν περὶ τοῦ λαοῦ ἔναντι κυρίου. καὶ εἰσοίσει out looking towards the west. And therefore τοῦ αἵματος αὐτοῦ ἐσώτερον τοῦ καταπετάσ- it must be confessed that he did not sprinkle ματος, καὶ ποιήσει τὸ αἷμα αὐτοῦ, ὃν τρόπον it eastward: but standing eastward of the ἐποίησε τὸ αἷμα τοῦ μόσχου. καὶ ῥανεῖ τὸ αἷμα αὐτοῦ ἐπὶ τὸ ἱλαστήριον, κατὰ πρόσωπον τοῦ ἱλαστηρίου. Au. Ver.-14 And he shall take of the mercy-seat, with his face towards it, he performed this office, as Mr. Selden observes (lib. iii. De Synedr., cap. 16, p. 126). Or it may be said to be done eastward, because that part of the ark before which he sprinkled looked eastward. Ver. 16. Au. Ver.-16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and sins: and so shall he do for the tabernacle of the congregation, that remaineth [Heb., dwelleth] among them in the midst of their Before the mercy-seat shall he sprinkle.] This is a distinct sprinkling from the foregoing, which was done but once, and because of their transgressions in all their towards the upper part of the mercy-seat; but this was done seven times, towards the lower part of it, as the Jews understand it: who say he sprinkled eight times in all, but uncleanness. none of the blood touched the mercy-seat. Geddes. Thus shall he make an atoneSo the Gemara on that place, and Mai- ment for the sanctuary, on account of the monides in his Jom hakippurim, and Oba- uncleannesses and all the sinful transgresdiah Bartenoca, whose words are these; sions of the children of Israel, and the "The drops of blood did not come upon same he shall do for the convention-tent the mercy-seat, but fell upon the ground; "[see notes on xxvii. 21], as being placed as two of our very learned countrymen have among them, amidst their uncleannesses. observed, Mr. Sheringham upon Joma, and Ver. 20. Dr. Outram, lib. i. De Sacrificiis, cap. 16, ---"upon the in both places, 66 upon the veil." (See Houbigant's judicious note. One of Kennicott's MSS. has in the 15th verse.) καὶ συντελέσει ἐξιλασκόμενος τὸ ἅγιον, κ.τ.λ. Au. Ver.-20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat. Reconciling. Booth.-Expiating. Ged. And when he hath completed the purification of, &c. Au. Ver. He shall bring the live goat. Ver. 21. Geddes.-14 He shall then take some of my Son Syyn the steer's blood, and with his finger עונת בְּנִי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם sprinkle it once against the fore side of tie לְכָל־חַטאתָם וְנָתַן אֹתָם עַל־רֹאשׁ lid of the ark, and seven times on the space בְּיַד־אִישׁ וְשְׁלַּח הַשָּׁעִיר הַמִּדְבְּרָה : ידיו קרי 21 .v before it. 15 He shall, next, kill the goat that is for the people's sin offering; and, bringing some of its blood within the veil, he shall do with it as he did with the blood of the steer; sprinkling it against and before the lid of the ark. Booth.14 And he shall take some of the blood of the steer, and sprinkle once with his finger the east side of the mereyseat; and before the mercy-seat shall he sprinkle of the blood with his finger seven times. 15 Then the goat of the sin-offering, which is for the people, shall be killed; and Aaron shall bring some of its blood within the veil, and do with that blood as he did with the blood of the steer, and sprinkle it against the mercy-seat, and before the mercy-seat. καὶ ἐπιθήσει ̓Ααρὼν τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος, καὶ ἐξ αγορεύσει ἐπ ̓ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν Ἰσραὴλ, καὶ πάσας τὰς ἀδικίας αὐτῶν, καὶ πάσας τὰς ἁμαρτίας αὐτῶν. καὶ ἐπιθήσε αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς Tηv pnμov. Au. Ver.-21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgresthe sions in all their sins, putting them upon head of the goat, and shall send him away by the hand of a fit man [Heb., a man of lib. ii. Hierozoic., cap. 54, par. i.), that is, opportunity] into the wilderness. All their transgressions in all their sins. Ged., Booth.-All their sinful transgressions. Pool.-All their transgressions in all their sins, or, with or according to all their sins; for so the Hebrew particle is oft used. He mentions iniquities, transgressions, and sins, to note sins of all sorts. A fit man. So Gesen., Booth. from habitable countries: not which cuts off For Bp. Patrick.-By the hand of a fit man.] By a man prepared beforehand (as the Gesen., fem. (twenty-six MSS. read ancients interpret it), or that stood ready for 2), Lev. xvi. 22:, unto the this purpose. Jonathan saith, he was de- desert land, i. q. 7 by which it is, as it signed for it the year before: others say were, afterwards explained. LXX, y only the day before; and that the high- Baros. Vulg., terra solitaria. (Syr. priest appointed him: who might appoint 15, sterilis, transp. any body whom he thought fit; but did not جرز unfruitful usually appoint an Israelite, as they say in land.) Others compare with it the Arabic abstulit torrens. , island, also Oase, as it were, an island in the sea of sand. Prof. Lee.-, f. constr., lit. cut off. I. Part, or place cut off, or separated from some other. Lev. xvi. 22, i.q. 7?, in the last member. Comp. vv. 10, 21. Castell. gives, fluvius, viros, armenta de- So Syr. 125 Arab. -the same away, or word apparently—insula. duxit :-signifying, Driver, carrier the like, would perhaps suit the place better.herba carentem, a comedendi significatu,” Not because, LXX, Totμos, reading T, and so the Syr. and Arab. Verss., unless, indeed, they took . עתר to be cogn. with עתת Rosen.— T, Per hominem opportunum, paratum. Ita recte veteres vocem ♫ reddunt, quæ alias non extat, quia Hebraice tempus significat, ut Chaldaice Inde collegerunt esse i. q. 7, vele, id est, paratum. Hircus Azazeli destinatus dimittebatur vivus, ne illi placaminis loco oblatus videretur. as Gesenius thinks. Rosen., Ad terram excisionis. desolatum, Onkelos, terram inhabitabilem, Hieron., terram solitariam, Jonathan, locum omnium optime: terram excisam. Syrus, terram incultam. Arabs uterque, idem est quod Græci habent: yñv äßatov. Ver. 22, 23. Sensu Au. Ver.-29 And this shall be a statuten frip bay né-by for ever unto you: that in the seventh מוֹעֵד לֹא לְהַקְרִיב קָרְבָּן לַיהוָה לִפְנֵי מִשְׁכַּן month, on the tenth day of the month, ye יְהוָה דָּם יֵחָשֵׁב לָאִישׁ הַהוּא דָּם שָׁפָךְ וְנִכְרַת הָאִישׁ הַהוּא מִקְרֶב עַמּוֹ : . קמץ בז"ק 3.v . קמץ בז'ק 4.v shall afflict your souls, &c. Pool.-Ye shall afflict your souls, i.e., yourselves, as the word soul is frequently used, both your bodies by abstinence from food and other delights, and your minds by anguish and grief for former sins, which though bitter, yet is voluntarily in all true penitents, who are therefore here said not to be afflicted, but to afHict themselves, or to be active in the work. 3 ἄνθρωπος ἄνθρωπος τῶν υἱῶν Ἰσραὴλ, ἢ τῶν προσηλύτων τῶν προσκειμένων ἐν ὑμῖν, ὃς ἐὰν σφάξῃ μόσχον ἢ πρόβατον ἢ αἶγα ἐν τῇ παρεμβολῇ, καὶ ὃς ἂν σφάξῃ ἔξω τῆς παρεμβολῆς, 4 καὶ ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου μὴ ἐνέγκῃ, ὥστε ποιῆσαι αὐτὸ εἰς ὁλοκαύτωμα ἢ σωτήριον κυρίῳ δεκτὸν εἰς ὀσμὴν εὐωδίας. καὶ ὃς ἂν σφάξῃ ἔξω, καὶ ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου μὴ ἐνέγκη Rosen.-Adfligatis animas vestras. την αὐτὸ, ὥστε προσενέγκαι δῶρον τῷ κυρίῳ ἀπέhic est facultas appetendi, ut Deut. xxiii. ναντι τῆς σκηνῆς κυρίου. καὶ λογισθήσεται 25 ; Prov. xxiii. 2. Hujus appetitus adflictio τῷ ἀνθρώπῳ ἐκείνῳ αἷμα, αἷμα ἐξέχεεν. ἐξολοerat, si quis abstinebat ab omnibus rebus, θρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τοῦ λαοῦ αὐτῆς. quæ corpori sunt grata, ut cibus, potus, unctio, voluptas, etc. Ged., Booth. Ye shall humble yourselves. Gesent my, to chastise the soul, i.e., to fast, Lev. xvi. 31, &c. Ver. 30. Au. Ver.-Priest. Ver. 31. Au. Ver.—31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. A sabbath of rest. Ver. 34. Au. Ver.-34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses. To make an atonement. So the Heb. Au. Ver.-3 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, 4 And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people. Pool.-3 That killeth, not for common use or eating, for such beasts might be killed by any person or in any place, but for sacrifice, as manifestly appears both from ver. 4, where that is expressed, and from the reason of this law, which is peculiar to sacrifices, ver. 5, and from Deut. xii. 5, 15, 21. In the camp, or out of the camp: in Canaan, the city answered to the camp, and so it forbids any man doing this either in the city or in the country. 4 He shall be cut off by death, either by the hand of God, in case men do not know it or neglect to punish it, or by men, if the Ged., Booth.-And Moses did as Jehovah fact was public and evident. commanded. CHAP. XVII. 1. Au. Ver.-And. Ged., Booth.-Again. Bishop Patrick.-3 What man soever killeth an ox, &c.] viz., For a sacrifice or offering (as it follows, ver. 4), these being the only creatures of the herd and the flock that were permitted to be brought to God's altar. There are those, indeed, who think Moses speaks of killing these creatures for common use, which it was lawful for them one is is to do anywhere, after they came to the land 1-is-isip why. HiN of Canaan (Deut. xii. 15), but now they Ver. 3, 4. 3 were not to kill them for their food, unless joined with death, that so little cannot be they brought them to the door of the taber- meant by it, as depriving such persons of nacle, and there first sacrificed some part of the privileges of God's people (for instance, them to the Lord, before they tasted of when any offered his children to Moloch, them themselves. By which their sacrificing xx. 2-5, or did not afflict his soul on the to demons was prevented (to which they day of atonement, xxiii. 29, 30), so here were prone, ver. 7), and they also constantly in this place it most certainly signifies the feasted with God while they dwelt in the putting him that was guilty of this crime to wilderness. But this is better founded upon death; because he was to be punished as a Deut. xii. 20, 21, where it is supposed that murderer. Which severe penalty was enacted they had thus done while they remained in in this case, to preserve the Israelites from the wilderness; and were so near to the idolatry. house of God, that they might easily bring Ged., Booth.-3 Whosoever of the house thither every beast they killed for ordinary of Israel, or of those who sojourn among use. But they were dispensed withal as to them [LXX], shall kill an ox, or a sheep, this, when they came into Canaan, and or a goat, in the camp, or shall kill it out of could not possibly, when they had a mind the camp, for a burnt-offering, or for a to eat flesh, go so far as to the tabernacle or feast-sacrifice; acceptable and of a sweet temple, which was many miles from some of savour to Jehovah [Sam., LXX.]. And them. Instead whereof, they were bound shall not bring it to the door of the congreto come at the three great festivals, and gation-tabernacle, to offer an offering to appear before God at his house, wheresoever Jehovah before the tabernacle of Jehovah; they dwelt. blood shall be imputed to that man; as one who hath shed blood, that man shall be [Ged., let him, like one who hath shed blood, be] cut off from among his people. In the camp.] This seems to show that he doth not speak of killing these beasts, ad usum vescendi, as St. Austin's words are, "for the use of eating" (for that they did not do out of the camp, but in their tents), but de sacrificiis, he speaks concerning sacrifices." For he prohibits (as he goes on) private sacrifices, lest every man should take upon him to be a priest, &c. 66 Rosen., Quicunque e domo Israelis mactaverit taurum, agnum, aut capram in castris aut extra castra. Hoc non solum est intelligendum de mactatione animalium ad sacrificia, sed etiam de mactatione eorum, quæ ad esum fit. Moses igitur hic interdicit Israelitis omni esu carnis pecoris bovilli, ovilli, et caprini nisi in epulis sacri 4 Blood shall be imputed unto that man.] He was to be punished as a murderer; that is, die for it. For to have blood imputed, ficalibus. Prudenter ita impedire studuit to a man, in the Hebrew phrase, or to be idololatriam occultam, quæ utique, nisi cultus guilty of blood, is to be liable to have his blood shed, or to lose his life. Which, as of old it was the punishment of every one who killed another man (Gen. ix. 6), so here he is condemned to die who sacrificed anywhere but at the tabernacle. Jovæ sacer ad certum locum esset restrictus, facile exerceri poterat. Finito tamen per desertum itinere, postquam Israelitæ ad fines Palestinæ pervenerant, ab hac lege soluti sunt eisque esus carnis communis concessus est, Deut. xii. 15. 4. Sanguis imputabitur viro ilii. hic est cades; per In And that man shall be cut off.] This, not another punishment (unless we suppose it inde Deo displicebit, ac si ille hominem ocrelates to his posterity), and therefore the cidisset, ac mortis reus judicabitur. first word should be translated not and, but priori vs. parte plura addita habent cod. for. And the meaning either is, that the Samar. et LXX, sed præter necessitatem, magistrate should pass the sentence of death | uti contra Capellum ostendit Buxtorfius in upon him, or God would destroy him him- Anticrit., p. 537. Excisionem non a judicio self. The latter sense is most probable, aliquo humano pependisse, sed mortem because he threatens (ver. 10) to execute fuisse a Deo ipso modo qualicunque inflivengeance with his own hand, upon him gendam, Hebræi statuunt fere unanimes, that was guilty of eating blood. It is atque non solum quidem Rabbanitæ, sive thought, indeed, by some, that cutting off illi, qui Talmudis placita amplectuntur, doth not signify death; but, as in other verum et Karæi, qui rejectis traditionibus places of this book, cutting off is so evidently solum codicem sacrum credendorum et |