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after such as have familiar spirits, and after pared the witches, wizards, and conjurors, wizards, to go a whoring after them, I will among ourselves; which, however, the light even set my face against that soul, and will of the Reformation has almost entirely put to cut him off from among his people.

flight. The hocus-pocus jargon of our modern Ged.And if a person apply to necro- conjurers, &c., seems to have been in use in mancers or prognosticators, and go astray the Biblical times, see Is. viii. 19; xxix. 4. after them, &c. So Booth.

The LXX mostly translate nisin, by éy Gesen.-3x, m. 1. Necromancer, who 'yaotpluídovs, on account of their muttering. calls forth the dead, to learn from them On this subject may be consulted the disserfuture events, verpopavons. (Vid. especially tations of David Millius, in the Thesaurus of 1 Sam, xxviii. 7-19); Deut. xviii. 11; l'golini, tom. xii., num. 5 ; or in the Disser2 Kings xxi. 6 ; 2 Chron. xxxiii. 6. 2. The tationibus Selectis, num. xii.; or Leonis familiar spirit which abides with such a Allatii Syntagma de Engastrimytho, in the sorcerer, Lev. xx. 27: A man or woman, Critici Sacri, tractatt. Bibl., vol. i., p. 331 ; who has (aix) a familiar spirit. 1 Sam. Van Dale de idololatria, p. 619; and Thes. xxviii. 8; hence, aixinha, A woman who Gesenii, sub voce. has such a familiar spirit, 1 Sam. xxviii. 7. Gesen.- , m. pl. chronom. 1. A sooth3. The apparition itself, Isa. xxix. 4: sayer, a wise man, Lev. xix. 31; xx. 6; tip yours 21x2 77), and thy voice shall be as Deut. xviii. 11; 1 Sam. xxviii. 3, 9 (comp. that of a spirit out of the earth. Plur. nisis in Arabic

in Arabic wls, properly, one who knows;

1. proverle (almost constantly combined with DPIST) sorceresses, Lev. xix. 31; xx. 6; 1 Sam. whence, wise man, magician, and on, xxviii. 3, 9; Isa. viii. 19; xix. 3. The No. 2). 2. The spirit of divination, with derivation is not clear; some have con- which one is possessed. Lev. xx. 27. jectured u l to return,' hence, manes

Comp. aix.

I Prof. Lee.-1987, m. pl. cit. Dimin. perenans, spectres which make their re- of yoi (Gram. art. 168), with the relative appearance. (Isa. xxix. 1.) J a , termination (). Ib. art. 166. Lit. Sciolist, potens manium, and then niais for pisze applied to false prophets, prognosticators, nijiny, but the passages under No. 2, hardly Lev. xix. 31 : XX. 6 : Deut. xvii. 11; 1 Sam. correspond. LXX, eyyartpuuvdor, ventrilo- Fri 9: frequently with six' which quists, who were considered by the ancients see, the sense of which is taken, as Geas sorcerers; but the reference to necro- senius thinks. Lev. XX. 27: but for this mancy is clear from 1 Sam. xxviii. 7---19. there is no good reason. LXX, évyaotpi

Prof. Lee.-ix, pl. niain; the etymology 'wvdos, ñ etaoldós. Denntis ñ yvoorns. is doubtful. Perhaps we have some remains

Ver. 7. of it in the Arabic ÚŤ used as an im

i kai čreo be öylou, öri äyros éyo kúpios ó precation; as lī, may God reject Ceós tipôv.

1 Au. l'er.7 Sanctify yourselves therefore, him! ☺ut, felix fortuna, Sc., root and be ye holy: for I am the Lord your u l. See Freytag's Lexicon. Simonis God. may also be consulted. 1. A spirit of

Geil., Booth.--- Because I, the LORD divination, supposed to possess certain privileged persons, or to be within their call. : L'

[Heb., Booth., Jehovah) your God, am holy. Such was the young woman, Acts xvi. 16,

Ver. 8. who had a TI VE Ūua Ilúdovos ; such the Au. I'er-Vu statutes. So the Heb. woman of Endor; 1 Sam. xxviii. 7. Der God., Booth.-All [Sam., Copt.] my ginnya : -- to whom Saul said, verse 8, statutes. Bing i 2021, Divine, I proy, for me, by a

Ver. 10. Tvei ua Ilv6wvos. This spirit was common to both men and women, see Lev. xx. 27. w' nesena Fino a 18? Il. A man or a woman in whom there is mooi o priv n u spring a spirit of divination (ain). Characters of this sort are by no means uncommon at this

: ONT 9153377 day in the East ; and to these may be conn- άνθρωπος ος αν μοιχεύσηται γυναίκα ανδρός,


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û ôs ây porxeúontal yuvaika toll tinglov, | injuriam ejusmodi nullam esse animoque Davátw Oavarouoowoay, ó porzeuwv kai ń mor- æquo ferendam. Cf. Ez. xxii. 10, 11, ubi Xevouévn.

est aperta allusio ad nostrum. Au. Ver.-10 And the man that com

Ver. 14. mitteth adultery with another man's wife,

Au. Ver.-It is wickedness. See notes on even he that committeth adultery with his.

xviii. 17. neighbour's wife, the adulterer and the adulteress shall surely be put to death.

Ver. 17. Ged., Booth.-If any man commit adultery with his neighbour's wife, the adulterer

ovelðós éotiv. and the adulteress shall surely be (Ged., let

Au. l'er.–17 And if a man shall take both the adulterer and the adulteress be,

, | his sister, his father's daughter, or his surely, &c.] put to death.

mother's daughter, and see her nakedness, I consider the words nws Ox 929' 08 DX

and she see his nakedness: it is a wicked as an interpolation. They are wanting in three

thing, &c. of Kennicott's MSS., but they seem to have

Ged.-It is not easy to account for such a been read by all the ancients, and may be catachresis of the word 701 which everya pure tautology; which, however, is better

| where else denotes benignity, mercy, piety, omitted in a translation. Our common

and I much suspect that we ought to read version patches up the verse thus, &c. (see 101 which in the Arab., with other meanings, abovel; where mark, that the whole con- has that of lasciviousness. struction is embarrassed and ungrammatical."

al. Gesen.-2017, 3. According to the Aram. Elegantly, as usual, Dathe: Qui cum uxore alterius adulterium commiserit, morte affi- ". 90leo, "!', alisgrace, Prov. XIV.

i. q., 1.m., N710m, disgrace, Prov. xiv. 34 ; ciatur, tum adulter, tum adultera.- Geddes. I of incest, Lev. xx. 17. Vid. Piel. Prov.

Rosen.-10 Qui cum uxore alterius ad- xxv. 10: 770177, lest he reproach thee. ulterium committit, quive cum uxore cognati Rosen.--On, quod proprie mutuum paadulterium committit, hic una cum adultera rentum sobolisque amorem (Græc. otopyiv, occiditor. Duplex huic loco inest adulterii Lat. pietatem) hinc fraternum amorem interdictio, generalis, et specialis. Illa in-|(2 Sam. X. 2), denotat, hic de incestu cum terdicit adulterium in universum. quacunque sorore dicitur, plane ut nos amoris nomine demum cum uxore committatur, sive cog- in deterius quoque abutimur, uti opinatur nata, sive non cognata ; hæc vero adulterium Michaelis in Suppl. p. 853. Sed recte jam quod cum uxore cognati committatur. Nomen notavit Jarchi, 2017, h. 1. ex usu loquendi moh.. non significat alterun in universum, ne-Aramaico probrum, seu crimen probrosun que etiam amicum, sed propinquum, cognatum, significare, ut Prov. xiv. 3.1; xxv. 10. et respondet nominibus ma x viii. 6, veluti

Ver. 18. nostrum Freund et Freundschaft non tantum iz násny 2029 mais missi amicos et amicitiam, sed etiam propinquum,''

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m legitur Deut. xiii. 7; 2 Sam. xiii. 3. ): Vulgo quidem h. 1. una tantum adulterii

:-) :- Ele interdictio reperitur. Lutherus interdic- kai dvnp, ôs av kolundņ metà YuvaikÙS Notionem specialem non vidit. Vertit sic: kalnuévns, kai útokahúyen try áo xuogúmy Iler die Ehe bricht mit jemandes Weibe, der aŭris, Tiv Tynv aùtiis inexúlvyre, kai aut εoll des Todes sterben, besde Elebrecher απεκάλυψε την φύσιν του αίματος αυτής, und Ehebrecherin, darum dass er mit seines εξολοθρευθήσονται αμφότεροι εκ της γενεάς Nächsten Weibe die Ehe gebrochen hat. uitwv. Moses autem hoc vult: omne adulterium Au. Ver.-18. And if a man shall lie with supplicio mortis dignum est, non solum illud, a woman having her sickness, and shall quod cum uxore hominis non cognati com- uncover her nakedness; he hath discovered mittitur, sed hoc etiam, quod cum uxore (Heb., made naked] her fountain, and she cognati patratur. Non enim sentiendum est, hath uncovered the fountain of her blood : inter cognatos exceptionem locum habere, and both of them shall be cut off from quia amicorum omnia sint commumia, et among their people.

Ged. And if any man lie with a men- /self being a chief man among his people, [or, struous woman, and uncover her nakedness being an husband among his people he shall in that situation ; she also consenting to be not defile himself for his wife, &c. See Ezek. thus uncovered: let both of them be cut xxiv. 16, 17] to profane himself. off from among the people.

Pool.-Or, seeing he is a chief man, &c., Booth.And if a man shall lie and co-or ruler, &c., for such not only the high habit with a woman in her removed state, priest, but others also of the inferior priests, and she hath consented to cohabit with him; were. And therefore though he might defile both of them shall be cut off from among | himself for the persons now named, yet he, their people.

| above all others, must take heed so to do it Ver. 19.

that he do not profane himself by doing as

follows. Or, for a chief man, &c., the pre: Nim gjiy 77mino.np ? – position lamed being easily understood from

-- Thy yàp oikeLótyta útekáluyev, åpap- the former verse, where it is oft used, such τίαν απoίσονται.

supplements being not unusual in the Au. Ver.-19 And thou shalt not uncover | Hebrew tongue. So the sense is, he shall the nakedness of thy mother's sister, nor of not defile himself for any other person whatthy father's sister: for he uncovereth his soever who is not thus near of kin to him, near kin: they shall bear their iniquity. no, not for a prince or chief ruler among his

Rosen.-770 inwong ? Quia propin-people, who might seem to challenge this quam suam nudavit. Sed in textu Samar. duty from him, to join with all others in legitur 71707 80 nx', quod una cum verbis their resentment of the public loss; much quæ sequuntur, Daig, Michaelis sic less shall he defile himself for any other. vertit : namque cum frusto nuditatis (i.e., And so the last word, to profane himself, denudato) culpam portabunt, i.e., qui tale may be added as a reason why he should not scelus commiserit, eadem pæna plecti debet defile himself for the prince or any other qua plectitur is, qui cum parte corporis except the persons named, because such ipsius, id vero est, cum cognatis sibi pro- defilement for the dead did profane him, or ximis concubuerit. LXX habent thy yàp make him as a common person and unclean, oikecórnta útekáduyev (al. åttekálupas); and consequently unfit to manage his sacred legerunt itaque vel 1930 vel inn. Syrus : employment, which was an impediment to quia cognati sunt, quasi legisset OWN']. the service of God, and a public incon

venience to the people, whose concerns with Ver. 22.

God he negotiated. Au. l'er. -- Statutes and judgments. See Bp. Patrick.-Ile shall not defile himself, notes on xviii. 4.

being a chief man.) But though he might Ver. 24, 26.

defile himself for such very near relations, Au. Ver.-24_ I am the LORD your yet he might not for the greatest man in the God, which have separated you from other nation, who was not so near of kin to him.

This seems to me to be the easiest and the most Bp. Horsley.24, 26 ---- "from (other]

natural sense of this verse, by adding the people.” 0927?," from the peoples.”

particle lumce (which in the two foregoing

verses is put before another, father, son, Ver. 27.

daughter, brother, and sister) to baal, i.e., Au. l'er.- Familiar spirit-uizard. See chief man (as we translate it); nothing being notes on xx. 6.

more usual than to omit such a particle,

which yet must be understood when it hath Char. XXI. 1.

been often before mentioned. And thus Au. Ver.-And.

the Vulgar Latin understands it; and the Ged., Booth.Again.

sense is the same, if we take it as our transVer. 1.

lation seems to intend it: “But he shall not defile himself (for any other), being a chief

man," &c. As for the marginal translation, ου μιανθήσεται εξάπινα εν τω λαώ αυτού εις I can see no ground for it : and there must Beshawow aútoù.

be a greater supplement, by adding for his Au, Ver.--4 But he shall not defile him-wife; which one cannot well think is here


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forbidden, as I observed on the foregoing legativa. In short, the context itself almost verse. They also who translate it, “a chief demonstrates this to be the true reading, as ruler shall not defile himself," &c., have still two cases are contrasted, in one of which less reason, the whole discourse in this place the priest is allowed to do the funeral duties being concerning the priests.

to a deceased sister, in the other not. Ged., Booth.But if she have a husband, Rosen.—3 Funeri sororis, quæ adhuc in among his people, he shall not defile himself domopaterna fuerit, sacerdoti interesse licebat, for her by any uncleanness (Ged., he shall fortasse quod illius funus curare debuit; si not dishonour himself by incurring unclean- vero soror nupta fuerat, munus hoc ad virum ness on her account).

lejus pertinebat. 4 Verba yra bra note is Ged.—The text, as it now stands, is un- iint varie explicantur. Vulgatus : sed nec intelligible. It is clear that the law in in principe populi sui contaminabitur, i.e., question regards the priests, the ordinary sacerdos ne principis quidem funeri intersit. priests, the sons of Aaron ; what business, Ita et Syrus. Hi itaque interpp. 2 ante egy then, has a chief of the people to do here? præposuerunt tớ ba. LXX, piavonoetal Jerom saw this, and so formed his version, Eativa év law aŭtoù, non subito polluatur as if he had read boas as before inox, sed in populo suo. Legerunt bara pro sra, quod nec in principe populi sui contaminabitur ; Syriace est subito, coll. Arab. 528 festinavit, which makes, at least, a connected sense, hoc sensu, non temere et levi de causa saadopted by Dathe and Rosenmüller. Mi- cerdotem polluere se debere alicujus funere, chaelis thinks that sya is here the high- sed certis duntaxat in casibus, qui vs. 2, 3, priest : but this is highly improbable. He enumerantur, ut Eativa hic sit i. q., is never so denominated, and the law with TUYÓVTWS. Alii cum Jonathane et Jarchio respect to him is couched in other words in a hic maritum significare putant, ut Gen. ver. 10. Bate obviates the difficulty thus: xx. 3 ; Joel i. 8, al., ut dicatur, sacerdo“As a husband, he (the priest) shall not be tem se non polluere debere, si fuerit maritus, defiled," &c. Purver: “ A husband among propter uxorem, i.e., se non funestari, coll. his people shall not be defiled.” But the Ez. xliv. 25, ubi propter sex memoratos vs. 2, word we never signifies a husband, without 3, duntaxat sacerdotibus funestari permittitur. some adjunct. The version of Sept. is Nec apud Romanos sacerdotibus uxoris fusingular: ov plavôngetai etativa ev tw daw nere pollui licuit; vid. Plutarchus in Sulla. Autov, K.7.. Such is the common reading ; Sed quum h. I. uxoris mentio non fiat, et sa but Cod. Alex. and Glasg. want ov plavon- pro significet dominum inter suos populares, getal, and join eturiva, &c., to ver. 3. In i.e., amplissima dignitate inter suos insignem, either case the reading is not inept; but it malim cum Mose Nachmanis fil. summum supposes that not word was in their text, but sacerdotem illa appellatione intelligere, qui, m2), as in Numb. iv. 20, and not 43, as antequam reges apud Hebræos existerent, Capellus conjectured. But even this, to me, summum honoris gradum obtinebat. inos, appears unsatisfactory; and I am convinced Ad profanandum se, i.e., ut dignitatem et that a word has been dropped out of the sanctitatem quasi suam violet. Bene Moses text, which I would restore thus : vo n Mendelii fil. vs. hunc sic reddidit: Sonst yogya b o'

yas7. Or, if it be granted that aber darf das Ilunpt der Nation sich niemals obra may, without any adjunct, denote a verunreinigen, und dadurch sein Ansehen married woman, which I doubt, the restora- schwiichen. tion of the text might consist of the addition

Ver. 6. of a single letter, or at most two letters ; lom and the reading be either nabor obra oreven77?? ?? DIT???? 17! D077 bras, but I think the other amendment pre- anh 10n? Wenn m

bei ferable, which leaves by as it is, and is more : vizs g a 27 by analogous to the Hebrew idiom. This restored reading is partly supported by Vulg., Saad., äylou čoOvTall Deo aútāv, kai oủ BeBnand the first lection of one Heb. and one wrovoi ovoua Toù deoð aútñv. tùs yùp Chald. MS., which have the copulative Ovoias kupiov dôpa Toù deoû aùtậv aŭtoi before us, and partly by Sept., who although Tpoo ©épovoi, kai čo ovrai äyrou. they read 252 for bra, yet must have found mu. liri-6 They shall be holy unto their either ) or before it, since they rendered God, and not profane the name of their

God: for the offerings of the Lord made by avôpòs avrns, őri äyıós éoti kupio deộ fire, and the bread of their God, they do autoù. 8 kai kylágeis ajtóv. ôôpa kvpiou offer: therefore they shall be holy. Toù Deoù úpôv oúros Tipoopépet, äyros žotal.

Bp. Patrick.- And the bread of their God, oti äylos éyè kúplos ó dyláčov aŭtoús. they do offer.] The word and is not in the Au. l'er.-7 They shall not take a wife Hebrew, and the sense will be clearer if it that is a whore, or profane ; neither shall be left out: “the offering of the Lord made they take a woman put away from her by fire,” being called “the bread of their husband: for he is holy unto his God. God," i.e., his meat, or food. For the altar 8 Thou shalt sanctify him therefore; for was his table; and what was burnt thereon he offereth the bread of thy God: he shall was in the nature of his provision : which in be holy unto thee : for I the LORD, which the Scripture language is comprehended sanctify you, am holy. under the name of bread. So Solomon Pool.7 Profane. The word may denote Jarchi saith, “whatsoever may be eaten is one defloured by any person, though it were called bread" (see ch. iii. 11). Thus fruit by her husband; or a widow, because not is called bread, Jer. xi. 19, and milli, Prov. only the high priest was obliged to marry a xxvii. 27, and honey, 1 Sam. xiv. 28. And virgin, ver. 13, but also the inferior priests, therefore no wonder the sacrifices are here as appears from Ezek. xliv. 22, and that is called by that name, and bv Malachi his either signified by this word, or by none meat or fooi (ch. ii. 12). Which phrase is other here. It is true, a widow, and a used, as the author of Sepher Cosri well profane person, are distinguished, ver. 14; observes, to keep up the notion that God but the same word may be, and oft is, taken dwelt gloriously, and kept house among in differing scnses, both more largely and them (par. ii., cap. 26).

more strictly, in the same chapter. And Ged.--Being hallowed to their Gop, his there was some reason why it should be name they shall not profane: for theirs it is more expressly and distinctly set down there, to offer to the Lord their Gop his portion a widow, or one profane or defloured otherof the sacrifices, the burnt offerings: there-wise, because there was the more need of fore holy must they be.

caution in the high priest, and therefore the 6, 8, The portion ; lit. the bread; which widow is particularly mentioned, which in some understand of the presence bread: but the former case might be sufficiently comit more probably signifies burnt offerings of preliended under a general title. whatever sort. See the note on ii. 13.— Ged. Bp. Patricki-Or profane.) A woman

Booth.--They shall be holy to their God, was accounted so (as he shows in the same and not profane the name of their God : place) who was eitber descended from such because they offer the burnt offerings of a person, as is before mentioned; or who Jehovah, the portion of their God, there was born of such a conjunction, as is here fore, &c.

forbidden to a priest. And there are those Rosen.-02?? ), Quia offerunt sacrificia who think it may be understood of one that Joca, cibum Dei sui. LXX, on vert. dwpa, had been consecrated to a false deity; whom Onkelos, 27. Aliæ quoque gentes sacri- she served with the use of her body, which ficia appellarunt cibum Deorum. Cf. Iliad. she exposed to the worshippers of that deity: iv. 18. Et ipse Moses ea ita vocat ii. 11. who, though she afterwards repented, and Aliisub ont, panes propositionis intellexerunt, became good, vet a priest was not to marry sed tum ante eam vocem particula ' posita her, no more than an ordinary whore. But esset.

the simplest meaning of these three seems Ver. 7, 8.

to be, that ther should not marry one that

ו אישה זנה וחללה לא יקחו ואשה

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