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the same with the Latin impetigo, i.e., "aterpret it (and so do the LXX and the ring-worm or tetter," which spreads in the Vulgar), any beast whose testicles were skin with a dry scab; though others take it compressed or bruised, &c.; for these four for that which they call porrigo, for which I ways they used to castrate a lamb (for know no English word, unless it be the instance) and make it wether; and so they mange. The Hebrews take it for the porrigo did with kids and calves, as Bochart ohÆgyptiaca, as Bochart observes, a scabby serves out of Aristotle and others, in his disease of this kind frequent among the Hierozoicon, par. i., lib. ii., cap. 46. Egyptians.

1 Neither shall ye make any offering thereof

in your land.] The word offering is not in the Ver. 23.

Hebrew, and this passage may be thus Hiz? 20937? yaning niny niep? exactly translated, “ neither in your land

shall ye make, or do.” So the LXX: the

- sense of which the Vulgar expresses by kai púoxov ñ tpóßutov úrótuntov, ý kodo- adding the word this, i.e., the forenamed βόκερκον σφάγια ποιήσεις αυτά σεαυτώ, κ.τ.λ. castration, either by compression or con

Au. Ver.—23 Either a bullock or a lamb tusion, or any way; for Josephus saith, it sor, kid) that hath anything superfluous or was unlawful among them to geld any crealacking in his parts, that mayest thou offer ture; which was prohibited to keep them for a freewill offering ; but for a vow it shall from doing so with men, which they were not be accepted.

taught to be abominable. And these words Bp. Patrick.-Anything superfluous.] This suggested as much, being thus translated, word we had before (which we translate “ Neither in your land shall it be done” (see superfluous), ch. xxi. 18, but it properly Selden, lib. vii., De Jure Nat. et Gent., signifies the inequality and disproportion. cap. ill., p. 799). that there is between those parts that are Ged.-“ But what hath been emasculated pairs, as the eyes or legs: and particularly either by confriction, or contusion, or evulwhen one of them exceeds its just bigness, sion, or exsection, ye must not offer to the e.g., when one leg is longer than it should be. Lord.” Four modes of castration are here

Lacking in his parts.] This word signifies enumerated. just quite the contrary to the other; when Gesen.-- TU?, with bruised testicles, casone part is less, and more contracted than it trated. ning, contusus (testiculos) a mode of should be ; one leg supposed shorter than castration, Lev. xxii. 24. png, castratus ordinary. So all the Hebrews understand avulsis testiculis, Lev. xxii. 24. , Lev. these words, particularly Onkelos and Jo- xxii. 21 and 720p , Deut. xxiii. 2, abnathan.

scissus veretium. Rosen.-Uti in est animal, cui e partibus, Rosen.- Compressus, conlusus, avulsus, erquæ geminæ sunt, una est altera longior et cisus, i.e., pecus, cui testiculi aut compressi extensior (cf. ad xxi. 18); ita 77 contra ant contusi, aut abrupti aut excisi sunt. animal dicitur, cum ua pars justo brevior Nam tot modis castratur agnus, ut vervex est et contractior. Arabibus debe est pu- fiat, ut ex Aristotele et Columella observavit milio ex hominibus, felibus et canibus. Bochartus. Ver. 21.

Ver. 25.

Au. Ver.-2.5 Neither from a stranger's N? 297?? 29777?? 6 ? iyon hand shall ye offer the bread of your God

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θλαδίαν και εκτεθλιμμένον και εκτομίας και

in them, and blemishes be in them: they απεσπασμένον ού προσάξεις αυτά τα κυρίω,

shall not be accepted for you.

'1 God.-Nor of any such, though received και επί της γης υμών ου ποιήσετε. Au. l'er.—24 Ye shall not offer unto the

from a stranger, shall ye offer the portion of

le your Gop: for, having corruptions and Lord that which is bruised, or crushed, or blemishes they will not be acceptable from broken, or cut; neither shall ye make any you. offering thereof in your land. Bp. Patrick.-21. Bruised, or crushed, or

Ver. 29, 30. broken, or cut.] That is, as the Hebrews in- 777? 1gin na nan"?? 29

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3 N977 byna 30 : nain agen! Which ye shall proclaim.] Or call by the

i sound of the trumpet, which the priests were im?? ? ? Ty be? Ins? to blow upon these days (Numb. x. 10).

29 cài 8: Ourns durian 60xnv captor_vns Holy convocations.] The Hebrew word kupio, ciodextòv úpiv Ougete ajtó. 30 avtî mikra, which here signifies a convocation, ñuépa ékeivy Bpwonoetai. Oủk átoleiyete signifies also reading (Neh. viii. 8). For on årò tây kpeñv eis tompwi. éyó eigi Kúplos. these days they were called to assemble

Au. Ver.-29 And when ye will offer a together to hear the law read to them, as sacrifice of thanksgiving unto the LORD, well as to offer sacrifices, and make their offer it at your own will.

prayers to God with thanksgivings for his 30 On the same day it shall be eaten up ; benefits. ye shall leave none of it until the morrow : Even these are my feasts.] Or, my assemblies, I am the Lord.

as I said before"; the first of which was the Ged., Booth.-29 And when ye offer a sabbath, then the passover, Pentecost, the thanksgiving-sacrifice to Jehovah; that it beginning of the new year, the day of atonemay be accepted, 30 It shall be eaten on nent, and the feast of tabernacles : which the same day ye offer it; ye shall leave none are all contained under the general word of it until the morrow:I, Jehovah, forbid it. moed, and none besides. See notes on i. 3.

Bp. Horsley.“Speak into the children Chap. XXIII. 1, 26.

of Israel, and say unto them, The stated

festivals of Jehovah, which ye shall notify Au. Ver.-And. Ged., Booth.-Again.

by proclamation, they (are] holy assemblies.

These are my stated festivals."
Ver. 2.

Ged. The festivals of the Lord, which ye shall celebrate by holy convocations, are

these. : 'qyin ? wie ??? Booth.—The feasts of Jehovah, which ye ai éoptaż kvplov ås kalboete aŭtàs klntàs shall celebrate by holy convocations, are αγίας, αυταί εισιν αι εορταί μου.

these. Au. Ver.-2 Speak unto the children of Gesen. - IT rin, the festivals of JeIsrael, and say unto them, Concerning the hovah, Lev. xxiii. 2; iv. 37, 44. feasts of the Lord, which ye shall proclaim Prof. Lee.-77, (h) called together, to be holy convocations, even these are my an assembly, congregation, with nx, &c., feasts.

Gen. xli. 8: 5, Ib. xlix. 1: immed., Joel Bp. Patrick. This word moed, which we i. 14; Is. i. 13;-Lev. xxiii. 2, 4. translate a feast, properly signifies an as Rosen.-717 713, Quod attinet ad festa sembly. And so Mr. Thorndike would have Jova. onin x, Quæ celebrabitis. ??? it here translated; because the name of Thr, Convocationes sancta, per appositionem feasts is proper to those solemnities which dictum, 9. d., hæ sunt feriæ, quas celeare to be celebrated with joy and cheerful- brabitis in honorem meum. ness; whereas under this general word moed

Ver. 1. is comprehended the day of atonement, which is one of the assemblies here named 72 7?? 017? Ya 778 (ver. 27), but was no feast : being to be observed with the greatest humiliation and aỦtai ai coprai tớ kupio klntai äylai, ås affliction that could be expressed. He there- ' Kadésete atràs év tois kalpois avtôv. fore exactly translates these words in this Au. l'er.-4 These are the feasts of the manner; “ The assemblies of the Lord (for Lord, eren holy convocations, which ye the word concerning is not in the Hebrew) shall proclaim in their seasons. which ye shall proclaim for holy convoca-l Bp. Torsley.-" These are the stated festions, these are my assemblies " (see Re- tivals of Jehovah, holy assemblies, which ligious Assemblies, ch. ii.). All that can ve shall convene by proclamation at their be said for our translation is, that the day of appointed seasons." atonement being a day of rest from all Ged. And the other festivals of the Jabour, it may go under the name of a feust, Lord which ye shall, at their stated times, in opposition to working days.

celebrate by holy convocations, are these.

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Rosen.-Quas convocabitis temporibus suis, | Mingled. See notes on Exod. xxix. 2. i.e., convocationes sacras, quas celebrabitis

Ver. 14. temporibus suis, i.e., constitutis. rin hic non, ut antea, conventum, sed tempus constitutum denotat.

και άρτον, και πεφρυγμένα χίδρα νέα ου Ver. 10, 11.

Páyеode, K.T..
| Au. Ver.–14 And ye shall eat neither
| bread, nor parched corn, nor green ears,

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- kaì oio ete Spáyua åt apXÌv tov Oepio- an offering unto your God, &c. μου υμών προς τον ιερέα.

See notes on ii. 14. Au. Ver.-10 Speak unto the children of Ged.--Neither bread, nor toasted grain Israel, and say unto them, When ve be rubbed out of the full ear, may ye eat, &c. come into the land which I give unto you. | Toasted grain rubbed out of the full car, and shall reap the harvest thereof, then ve commonly rendered as if they were two difshall bring a sheaf sor, handful: Heb., ferent things, as in our public version, nor omer) of the firstfruits of your harvest unto / parched corn, nor green ears. But from a the priest:

comparison with ch. ii. 14, I am convinced Pool.- A sheaf, lleb., an omer, which is that we are to consider the words as a henthe tenth part of an ephah. It seems here dialys, and that they mean only one thing, to note the measure of corn which was to be namely, full ears of corn toasted or parched. offered. For it is to be considered that they So Sept. understood them, without noticing did not offer this corn in the ear, or by a the copulative before. sheaf or handful, but as Josephus, iii. 10,

Ver. 18. atlirms, and may be gathered from Lev. ii. Au. Ver.- Two rams. So the Heb. 14-16, purged from the chaff, and dried, Ged., Booth.-Two rams without blemish and beaten out, and, some add, ground into rSam.. LXX7. meal, and sifted into fine flour; though this

Ver. 19. may be doubted of, because the meat-offering attending upon this was of fine flour, ver.

Au. l'er.-Peace offerings. See notes on

1
13, and because this offering is said to be of
green ears of corn dried, &c., Lev. ii. 14.

Ver. 21.
Gell., Gosen., Lee, &c.—Sheaf. -47797.in Din i zy: ciga

Ged. The word rendered sheaf signifies also a certain measure called an omer; and Delgado finds fault with our translators for και καλέσετε ταύτην την ημέραν κλητήν. not so rendering it here. But our translators áyia éotai úuiv. did right to be guided by Sept. and the other Au. l'er.-21And ye shall proclaim on autient versions, which all have words that the selfsame day, that it may be an holy denote a sheaf. Even the Gr. of Venice convocation unto you. has to Opaypa, the very word used by Sept.; Ged. And that day ye shall solemnize and indeed etymology confums this render-by an holy convocation. ing. Om in Arabic, signities to vind, a Booth. And ye shall celebrate on that bundle, &c.

very day, a holy convocation, &c. Gesen.--7900 plur. op. 1. As on, a sheaf, Lev. xxiii. 10, &c.; Job xxiv. 10.

Ver. 22. 2. An omer, a measure which, according to

Au. l'er.- Make clean riddance. Exod. xvi. 36, contains the tenth part of an

Ged., Booth.-Completely reap. ephah, xvi. 22, 32, 33.

Au. l'er.--I am the Lord your God.

Ged., Booth.-1, the Lord (Heb., Booth. pulus autem intelligendus est hordei, quia Jehoval] your God so command. hoc eo tempore maturescit in illis regionibus,

Ver. 23, 33. vid. ad Ex, ix. 32.

11. V'eri- id. Ver. 13, 16, 18, &c.

Ged.- Again. Meat offering. See notes on ii. I.

Booth.--Also.

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|domadis diem, qui non, cessatio ab opere na — Kar Foxòv dicitur, incidit.

Ver. 27.

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and the Alexandrian Gr. translators might, from that usage in their time, render as they have done. Jerom followed them.

- Eoduóv éoti. Tây čpyov Xatpevtov où Booth. On the seventh month, the first TTONOETE. day of the month, shall ye keep as a sab- Au. Ver.-36 Seven days ye shall offer bath, to be commemorated by blowing of an offering made by fire into the Lord: on trumpets, and a holy convocation.

Ithe eighth day shall be an holy convocation Rosen.--Quod hoc loco scribitur 1972 wto you; and ye shall offer an offering 27 na , in mense septimo primo, se made by fire into the Lord: it is a solemn die mensis, non vero nang 07.3 8 , primo assembly [Heb., day of restraint); and ye die mensis seplimi, Naphtali Herz Wessely, shall do no servile work therein. in Commentario Hebraice scripto, quem huic' Pool.- A solemn assembly, Ileb)., a day of libro a Mendelssohnio teutonice verso sub- conclusion, because it was the end of the junxit, ideo factum existimat, quod Moses feast, John vii. 37 ; or, of restraint, because hoc dicere voluisse videatur : in septimo, they were restrained from servile work, and

quoque mense sint vobis festa sicut in primo obliged to attendance mon God's worship; mense, die videlicet primo celebratio clan- ! or, of detention, because they were vet degoris, die 10, expiationis dies, et die 15, tained before the Lord, and kept together festum tabernaculorum. Similiter measis for his service, and not suffered to return to primi die 14, celebrabatur Pascha, et die 15, their tents till this was over festum azymorum. ' CORTI, Erit vobis Bp. Patrick.- it is a solemu assembly. quies, crunt vobis feriæ. jirani de iis tantum This is a new word, which is not used feriis dicitur, quæ non in septimum heb- hitherto concerning any of the feasts here

mentioned; signifying, as we translate it in seventh day of the passover, and on the the margin, “a day of restraint,” or rather, eighth day of the feast of tabernacles, equi“a closing, or concluding day,” for then valent with w7j ?. Lev. xxiii. 36 : on the solemnity ended. And so Theodoret, the eighth day shall be (wyp ) a holy contédos tûv éoprâv, “the conclusion of the vocation unto you, ye shall present an offering feasts :" whence the last day of the feast of unto Jehovah, 87.7 oy, it is the day of the unleavened bread is also called by this name festival meeting, ye shall do no work therein. of atzereth (Deut. xvi. 8). And so is the Comp. Numbers xxix. 35; Deut. xvi. 8; feast of Pentecost (which was kept in the 2 Chron. vii. 9; Neh. viii. 18. Comp. in end of seven weeks) called, by Josephus, by Arab. Cams , assembly, a day of meeting, the same name of asartha (lib. iii., Antiq., Friday, the festival meeting of the Mahocap. 10). This, therefore, as it was the

metans. last, so it was the great day of the feast, as

Prof. Lee.St. John calls it, ch. vii. 37. On which

The Lit. restraint, shutting up : applied, day they read the last section of the law,

ngos (a) to any Day of assembling, or and so concluded the reading of the whole com

the whole congregation, as a day of restraint. (b) five books of Moses. And thence any great Such.

nence any great such assembly or congregation. (a) 2 Kings solemnity is called by this name of alzereth

arzerein x. 20; Is. i. 13; Joel i. 14; ii. 15; Jer.

90. 1 (2 Kings x. 20 ; Joel i. 14). This seems to i

seems to ix. 1; Amos v. 21. Pec. (b) The seventh me to be a far better account of this word, 1 day of the feast of the Passover, or the than that which the Jews commonly give, eighth of that of Tabernacles : termed also. who render it a day of detention ; because,

; because, ziyy?, Lev. xxiii. 36; Num. xxix. 35 ; saith Abarbinel, they were bound to detain

| Deut. xvi. 8; 2 Chron. vii. 9; Neh. viii. the feast to this day (whereas no other feast

1:18; Jer. ix. 1; Amos v. 21. Ikenius, Discontinued more than seven days), staying at

" sert. Theol., p. 50, seg., thinks the term Jerusalem till it was over; whence this day.

was so applied, because work was forbidden seems to him to be to the feast of taber

Ton such days, Deut. xvi. 8, &c. Gesen., on nacles, as the day of Pentecost was to the passover; for as they were bound to count the other hand, thinks the Arab. Ükas , and seven weeks from that time, and then made! ...Co11 eur this fiftieth day a feast, so they are here seas mg!! , day of coming together, which, commanded, after the seven days of the with the Mohammedans, is Friday (Dies feast of tabernacles, to stay and feast one l'eneris), justifies the supposition that reday more.

straint, shutting up, 8c., is rather the cause Ged.-“It is an assembly day." Some of the term. He is, perhaps, right in the modern critics are of opinion, that any, end, although it is doubtful whether the from the Arab. 39, to press, denotes a Mohammedan usage did not originate in a festival held when the grapes were to be totally different notion. The real origin of pressed, or the wine press feast. So Mi- the term is to be sought in consecrating such chaelis and Rosenmüller : but, to me, this seasons apart to religious service, whence appears to be a forced interpretation; and I also they were called 71 . Hence the would rather, with lezel, follow Sept. and phrr. 777277, and

1, 2 Kings X. render the close of the festival; or, as the 20; Joel i. 11. Comp. Is. lviii. 3, 13. Scots call the Epiphany, uphaly-day: i.e.,! Rosen.87.7 mm alii vertunt, feria sunt, the last of the Christmas holidays. But alii clausula, exitus fisti, ut LXX: Eódiov. still I prefer assembly, as I cannot well see Sed neutra harum significationum verbis what other term would be so suitable to the notioni convenit. Cf. Conr. Ikenii Diss. de context, and as one must be so rendered in 'Izereth festi, quæ est quinta Dissertatt. several places. See 2 Kings X. 20; Neh. suarum junctim editar., p. i. (Lugd. Batav. viii. 18 ; Isa. i. 13; Joel i. 11. Dathe has, ' 17-19, 1), § 8, p. 57, sqq., ubi varias hujus Ferie sunt.

i vocabuli explicationes expendit. Et ipse Gesen.-7. fem. and more frequently' quidem ab , cohibuit, prohibuit, 073. 1. Assembly. 2. Especially a solemn existimat prohibitionem laboris denotare. assembly of the people, a festiral meeting, Quam interpretationem co firmari ait, quod Tuvnyupis. 3. By way of preference, the tam h. I., quam vim. xxix. 33; Deut. festival meeting, which was kept on the xvi. 8, post 177 vel

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