« הקודםהמשך »
uittolelúuevos. Vulg., emissarius, and to blood of the bullock, and sprinkle it with translate it, the sent-away ram, or the rum his finger upon the mercy seat eastward ; which was sent away. In that case it is to and before the mercy seat shall he sprinkle be derived from 19, a gout, and say, to go of the blood with his finger seven times. away; but i signifies a she goat, not ram, 15 Then shall he kill the goat of the sin and the translation of by as, is not without offering, that is for the people, and bring considerable difficulty.
his blood within the vail, and do with that Prof. Lee.--INTY, thrice only, Lev. xvi. blood as he did with the blood of the bul8, 10, 26. The different interpretations of lock, and sprinkle it upon the mercy seat, this word, as well as the arguments for and and before the mercy seat. 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 me, and by. The the blood. But all the Jews understand it objection urged against this interpretation, quite otherwise : and indeed the Hebrew that 19 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.
mentioned, cap. 5), towards the mercy-seat.
And so it follows in the next words, “and Ver. 11, 12.
before the mercy-seat shall he sprinkle." Au. Ver.-11 - And (Aaron) shall kill Only this difference there was in the the bullock of the sin offering which is for sprinkling: that this particle al, they think, himself:
imported that he was to make the first 12 And he shall take a censer full of sprinkling, here mentioned, towards the top burning coals of fire from off the altar before of the mercy-seat. The Vulgar Latin the LORD, &c.
wholly omits this part of the verse, and Ged., Booth. ~ And when the steer of only mentions the latter sprinkling, seven the sin-offering for himself hath been killed, times, contra propitiatorium, “over against he shall then take, &c. See notes on iv. 15. the mercy-seat eastward."
Eastward.] I should have thought the Ver. 13, 14.
| observation of our learned countryman Mercy seat. See notes on Exod. xxv. 17.(Mr. J. Gregory) very remarkable, if he
had been commanded only to sprinkle the Ver. 14, 15.
blood eastward. For then there might have Mon 777 757 E7 1 been room for his conjecture, that though En 1995 197 D S -by Aaron at all other times turned his face
towards the west (where the most holy place : EN 10? Suporyaw 771) was) and at the very killing of the goat and by meis na nying her is the bullock, not only looked that way him
self, but turned their faces towards the west 2017 I Rey nung isang rey came to perform the chief part of this :7nOon 3957627-by iris 19 mystery, “he turned his back upon the
1. beggarly elements of the world," and 14 kai anketai atò toù aipatos Toð pós- sprinkled this blood eastward, to represent χου, και φανεί το δακτύλω επί το ιλαστήριον flie man, whose name is the East, i.e., κατά ανατολάς. κατά πρόσωπος του ελαστηρίου Christ. But I do not see how this agrees pavei ÉTTUKIS útò TOÙ aiuatos to daktúlm. with the sprinkling the blood before the 15 kai opačel Tòv xipapov TÚV Tepi åpaprias, mercy-seat; which could not be done withTÒV Tepi Toù laoù čvavti kupiov. Kui eiooicet out looking towards the west. And therefore Toù aiuatos aŭtoù doótepov Toù KATUTTETUO - it must be confessed that he did not sprinkle Matos, kai TOLÍUEL TÙ aiua aŭtoū, or TPótrov it eastward: but standing eastward of the étroinge Tò aiua toŨ móc xov. kai pavei tù mercy-seat, with his face towards it, he aipa ai Toù ÉTi tò idaothplov, katà topóow TOV performed this office, as Mr. Selden observes του ελαστηρίου.
(lib. iii. De Synedr., cap. 16, p. 126). Or it Au. L'er,--] | And he shall take of the may be said to be done eastwurd, because
that part of the ark before which he sprinkled /
Ver. 16. looked eastward.
Au. Ver.—16 And he shall make an Before the mercy-seat shall he sprinkle.] atonement for the holy place, because of the This is a distinct sprinkling from the fore-uncleanness of the children of Israel, and going, which was done but once, and because of their transgressions in all their towards the upper part of the mercy-seat; sins: and so shall he do for the tabernacle but this was done seven times, towards the of the congregation, that remaineth (Heb., lower part of it, as the Jews understand it: dwellethi) among them in the midst of their 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 xxvi. 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, n. 4.
15 Sprinkle.] For he stood in the same kai ouvtelése é Echao kóuevOS Tò ãylov, k.t.. place (as the Misna observes), and there Au. Ver.-20. And when he hath made sprinkled once towards the top of the an end of reconciling the holy place, and mercy-seat; and then seven times before the tabernacle of the congregation, and the the bottom of it. Which is not here altar, he shall bring the live goat. expressly said, but is to be understood from Reconciling. what goes before ; which orders him to do Booth.—Expiating. with this blood as he had done with the Ged.--And when he hath .completed the other.
purification of, &c. Bishop Horsley.-14, 15 ----"upon the Au. Ver.- lle shall bring the live goat. mercy-seat.” For the first 79007, in Ged.---Let the live goat be brought. both places, 70900, "upon the veil."'! Booth.--- -- shall be brought. (See Houbigant's judicious note. One of
Ver. 21. Kennicott's MSS. has n377 in the 15th | verse.)
Geddes.—14 He shall then take some of -hang 7 by 17.7107? *777 jy inny the steer's blood, and with his finger sprinkle it once against the fore side of the 1-2 lid of the ark, and seven times on the space nzuby intensores before it. 15 He shall, next, kill the goat ay 8-7. ber gert that is for the people's sin offering; and, bringing some of its blood within the veil,
:777777 he shall do with it as he did with the blood
v. 21 mp yng of the steer: Sprinkling it against and before» και επιθήσει 'Ααρών τας χείρας αυτου επί the lid of the ark.
TNU kedalıjv toù xqúpou toù Côvros, kai E Bootl.-14 And he shall take some of αγορεύσει επ' αυτού πάσας τας ανομίας των the blood of the steer, and sprinkle once viwv Topana, kai ágas tus ndikias (utớv. with his finger the east side of the mercy-kai Tágas tus duaptias aútāv. kaì étoiOrge Seat; and before the mercy-seat shall be αυτάς επί την κεφαλήν του χιμάρου του ζωντος sprinkle of the blood with his finger seven kai EaTTootelei év yeepi avāpótov étoipov eis times. 15 Then the goat of the sin-offer- tnv čpnuov. ing, which is for the people, shall be killed; Au, l'er.--21 And Aaron shall lay both and Aaron shall bring some of its blood bis hands upon the head of the live goat, within the veil, and do with that blood as and confess over him all the iniquities of the he did with the blood of the steer, and children of Israel, and all their transgressprinkle it against the mercy-seat, and before sions in all their sins, putting them upon the the mercy-seat.
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.
from habitable countries : not which cuts off All their transgressions in all their sins. what is sent into it, by its rugged and sharp
Ged., Booth.-All their sinful transgres- stones, as the Jews expound it. This still sions.
sets out the design of this sacrifice which Pool.-All their transgressions in all their was to free men so perfectly from the sins, or, with or according to all their sins ; punishment of their sins, that they should for so the Hebrew particle is oft used. He not fear the return of them any more. For mentions iniquities, transgressions, and sins, this goat was not merely sent into the wilto note sins of all sorts.
derness, but into the most uninhabitable and A fit man. So Gesen., Booth.
inaccessible part of it (as the Greek word Ged.--A man appointed.
properly signifies), where none were likely Bp. Patrick.--By the hand of a fit man.] ever to see it again. By a man prepared beforehand (as the Gesen.-7io, fem. (twenty-six MSS, read ancients interpret it), or that stood ready for 17719), Lev. xvi. 22: 7719 17 box, unto the this purpose. Jonathan saith, he was de- desert land, i. q. 27? by which it is, as it signed for it the year before: others say were, afterwards explained. LXX, yn only the day before; and that the high- usatos. Vulg., terra solitaria. (Syr. priest appointed him: who might appoint linse, sterilis, transp. io, unfruitful any body whom he thought fit; but did not." usually appoint an Israelite, as they say in land.) Others compare with it the Arabic Joma, cap. vi., n. 3.
Jänis , island, also Oase, as it were, an Prof. Lee.-nre, masc. relative n. of om. island in the sea of sand. Hence, “tempestivus,” “ opportunus." Sea-|
69- Prof. Lee.-772, f. constr. 12, lit. cut sonable, ready at hand, once, Lev. xvi. 21.1
:loff. I. Part, or place cut off, or separated Which seems rather forced. Somederivative from some other. Lev. xvi. 22, i.q. 17?, of the Arab. ii, abstulit torrens.- in the last member. Comp. vr. 10, 21. Castell. gives, flüvius, viros, armenta de- So Syr. 1237. Arab. Ö-2-the same duxit :--signifying, Driver, carrier away, or the like, would perhaps suit the place better. - herba carentem, a comedendi significatu,”
word apparently--insula. Not because, LXX, ērotuos, reading mon, and so the Syr.
las Gesenius thinks.
. and Arab. Verss., unless, indeed, they took |
Rosen.-7712 7-18, Ad terram ercisionis. nor to be cogn. with 100.
Hieron., terram solitariam, Jonathan, locum Rosen.--'my vrta, Per hominem oppor
desolatum, Onkelos, terram inhabitabilem, tunum, paratum. Ita recte veteres vocem
Syrus, terram incultam. Arabs uterque, reddunt, quæ alias non extat, quia non
- omnium optime: terram excisam. Sensu Hebraice tempus significat, ut Chaldaice 12. 1;
idem est quod Græci habent : yņu üßatov. Inde met collegerunt esse i. q. y'??, vel 721?, id est, paratum. Iircus Azazeli destinatus
Ver. 22, 23. dimittebatur vivus, ne illi placaminis loco Ged. and Booth. place verse 26 between oblatus videretur.
verses 22 and 23.
23, 32 11. l'er.- Linen garments. So Ver. 22.
most commentators. ensiz.bpons more
Ged.-Oficial garments. 227.7979 yabs! Booth.-- Peculiar garments. See notes on
verse 4. και λήψεται ο χίμαρος έφ' εαυτώ τας αδικίας
Ver. 28. αυτών εις γην άβατον, κ.τ.λ. Au. l'er.--22 And the goat shall bear their skins, &c.
du. L'er.--- And they shall burn in the fire upon him all their iniquities into a land not Ged. Booth. And their skins, &c., shall inhabited [Heb., of separation]: and he be burned with fire. shall let go the goat in the wilderness. A land not inhabited.
Ver. 29. Bp. Patrick.-The llebrew word properly imports a land cut off' (as Bochart observes, ταπεινώσετε τας ψυχάς υμών.
were not to kill them for their food, unless I 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, xxii. 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.7. 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 In the camp.] This seems to show that who hath shed blood, that man shall be he doth not speak of killing these beasts, [Ged., let him, like one who hath shed blood, ad usum vescendi, as St. Austin's words are, I be] cut off from among his people. “ for the use of eating" (for that they did Rosen.-'127 en X, Quicunque e domo not do out of the camp, but in their tents), Israclis mactarerit taurum, agnum, aut but de sacrificiis, he speaks “ concerning capram in custris aut extra castra. Hoc non sacrifices." For he prohibits (as he goes solum est intelligendum de mactatione anion) private sacrifices, lest every man should' malium ad sacrificia, sed etiam de mactatione take upon him to be a priest, &c.
, eorum, quæ ad esum fit. Moses igitur hic 4 Blooil shall be imputed unto that man.ll interdicit Israelitis omni esu carnis pecoris He was to be punished as a murderer; that bovilli, ovilli, et caprini nisi in epulis sacriis, die for it. For to have blooil 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 Joræ sacer ad certum locum esset restrictus, blood shed, or to lose his life. Which, as facile exerceri poterat. Finito tamen per of old it was the punishment of every one desertun itinere, postquam Israelitæ ad fines who killed another man (Gen. ix. 6), so' Palestinæ pervenerant, ab hac lege soluti here he is condemned to die who sacrificed sunt eisque esus carnis communis concessus anywhere but at the tabernacle.
est, Deut. xii. 15. - 1. Sanguis impuAnd that man shall be cut off. This, not tabilw viro ilii. Ci hic est cades; peranother punishment (unless we suppose it inde Deo displicebit, ac si ille hominem ocrelates to his posterity), and therefore the cidisset, ac mortis reus judicabitur. In first word should be translated not an, 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 Jumano pependisse, sed mortem because he threatens (ver. 10) to execute fuisse a Deo ipso modo qualicunque inflivengeance with his own hand, upon him gendam, llebræi statuunt fere umanimes, that was guilty of eating blood. It is atque non solum quidem Rabbanita, sive thought, indeed, by some, that cutting of" 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