the same with the Latin impetigo, i.e., "a terpret 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 obÆgyptiaca, 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.

Ver. 23.

Neither shall ye make any offering thereof in your land.] The word offering is not in the Hebrew, and this passage may be thus

het? by panip exactly translated, "neither in your land

καὶ μόσχον ἢ πρόβατον ὠτότμητον, ἢ κολοβόκερκον σφάγια ποιήσεις αὐτὰ σεαυτῷ, κ.τ.λ. Au. Ver.-23 Either a bullock or a lamb [or, kid] that hath anything superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.

Bp. Patrick. Anything superfluous.] This word we had before (which we translate superfluous), ch. xxi. 18, but it properly signifies the inequality and disproportion that there is between those parts that are pairs, as the eyes or legs; and particularly when one of them exceeds its just bigness, e. g., when one leg is longer than it should be. Lacking in his parts.] This word signifies just quite the contrary to the other; when one part is less, and more contracted than it should be; one leg supposed shorter than ordinary. So all the Hebrews understand these words, particularly Onkelos and Jonathan.

Rosen.-Uti est animal, cui e partibus, quæ geminæ sunt, una est altera longior et extensior (cf. ad xxi. 18); ita contra animal dicitur, cum una pars justo brevior est et contractior. Arabibus est pumilio ex hominibus, felibus et canibus.

Ver. 21.

shall ye make, or do.” So the LXX: the sense of which the Vulgar expresses by adding the word this, i.e., the forenamed castration, either by compression or contusion, or any way; for Josephus saith, it was unlawful among them to geld any creature; which was prohibited to keep them from doing so with men, which they were taught to be abominable. And these words suggested as much, being thus translated, Neither in your land shall it be done" (see Selden, lib. vii., De Jure Nat. et Gent., cap. iii., p. 799).

Ged.- -"But what hath been emasculated either by confriction, or contusion, or evulsion, or exsection, ye must not offer to the Lord." Four modes of castration are here enumerated.

Gesen.—†?, with bruised testicles, castrated., contusus (testiculos) a mode of castration, Lev. xxii. 24. p, castratus avulsis testiculis, Lev. xxii. 24., Lev. xxii. 21 and 7, Deut. xxiii. 2, ab

scissus veretrum.

Rosen.-Compressus, contusus, avulsus, excisus, i.e., pecus, cui testiculi aut compressi aut contusi, aut abrupti aut excisi sunt. Nam tot modis castratur agnus, ut vervex fiat, ut ex Aristotele et Columella observavit Bochartus.

Ver. 25.

Au. Ver.-25 Neither from a stranger's hand shall ye offer the bread of your God

וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא

of any of these ; because their corruption is תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ :

θλαδίαν καὶ ἐκτεθλιμμένον καὶ ἐκτομίαν καὶ ἀπεσπασμένον οὐ προσάξεις αὐτὰ τῷ κυρίῳ, καὶ ἐπὶ τῆς γῆς ὑμῶν οὐ ποιήσετε.

in them, and blemishes be in them: they shall not be accepted for you.

Ged.-Nor of any such, though received from a stranger, shall Au. Ver.-24 Ye shall not offer unto the offer the portion of ye LORD that which is bruised, or crushed, or blemishes they will not be acceptable from your GoD: for, having corruptions and broken, or cut; neither shall ye make any offering thereof in your land.

Bp. Patrick.-21. Bruised, or crushed, or

you.

Ver. 29, 30.

broken, or cut.] That is, as the Hebrews in-imb giant 2129

29 ἐὰν δὲ θύσῃς θυσίαν εὐχὴν χαρμοσύνης Holy convocations.] The Hebrew word κυρίῳ, εἰσδεκτὸν ὑμῖν θύσετε αὐτό. 30 αὐτῇ mikra, which here signifies a convocation, τῇ ἡμέρᾳ ἐκείνῃ βρωθήσεται. οὐκ ἀπολείψετε signifies also reading (Neh. viii. 8). For on ἀπὸ τῶν κρεῶν εἰς τοπρωΐ. ἐγώ εἰμι κύριος. 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 benefits.

30 On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.

Even these are my feasts.] Or, my assemblies, 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 may be accepted, 30 It shall be eaten on the same day ye offer it; ye shall leave none of it until the morrow: I, Jehovah, forbid it. See notes on i. 3.

beginning of the new year, the day of atoneinent, and the feast of tabernacles: which are all contained under the general word moed, and none besides.

Bp. Horsley.-"Speak unto the children of Israel, and say unto them, The stated festivals of Jehovah, which ye shall notify by proclamation, they [are] holy assemblies. These are my stated festivals."

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

Booth. The feasts of Jehovah, which ye

αἱ ἑορταὶ κυρίου ἃς καλέσετε αὐτὰς κλητὰς shall celebrate by holy convocations, are ἁγίας, αὗταί εἰσιν αἱ ἑορταί μου.

Au. Ver.-2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts.

as

these.

Gesen, the festivals of Jehovah, Lev. xxiii. 2; iv. 37, 44.

Prof. Lee., (h) — called together, an assembly, congregation, with ny, &c., Gen. xli. 8:, Ib. xlix. 1: immed., Joel i. 14; Is. i. 13;-Lev. xxiii. 2, 4.

Ver. 4.

Bp. Patrick. This word moed, which we translate a feast, properly signifies an Rosen., Quod attinet ad festa sembly. And so Mr. Thorndike would have Jove. Dhis spontes, Quæ celebrabitis. it here translated; because the name of , Convocationes sanctæ, per appositionem feasts is proper to those solemnities which dictum, q. d., hæ sunt feriæ, quas celeare to be celebrated with joy and cheerful- brabitis in honorem meum. ness; whereas under this general word moed is comprehended the day of atonement, which is one of the assemblies here named (ver. 27), but was no feast: being to be observed with the greatest humiliation and affliction that could be expressed. He therefore exactly translates these words in this manner; "The assemblies of the Lord (for the word concerning is not in the Hebrew) which ye shall proclaim for holy convoca- Bp. Horsley."These are the stated festions, these are my assemblies (see Re- tivals of Jehovah, holy assemblies, which ligious Assemblies, ch. ii.). All that can ye 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 Jabour, it may go under the name of a feast, in opposition to working days.

αὗται αἱ ἑορταὶ τῷ κυρίῳ κληταὶ ἅγιαι, ἃς καλέσετε αὐτὰς ἐν τοῖς καιροῖς αὐτῶν.

Au. Ver.-4 These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons.

Ged. And the other festivals of the LORD which ye shall, at their stated times, celebrate by holy convocations, are these.

until the selfsame day that ye have brought קְצִירְכֶם אֶל־הַכֹּהֵן :

τοῦ μηνὸς τοῦ ἑβδόμου μιᾷ τοῦ μηνός της Π ἔσται ὑμῖν ἀνάπαυσις, μνημόσυνον σαλπίγγων. κλητὴ ἁγία ἔσται ὑμῖν.

Au. Ver.-24 Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.

Bp. Horsley." A sabbath, a memorial of blowing of trumpets." Rather, "a sabbath of commemoration, blowing of trumpets."

a

prawn Binb nibya aš

καὶ τῇ δεκάτῃ τοῦ μηνὸς τοῦ ἑβδόμου τούτου ἡμέρα ἐξιλασμοῦ, κλητὴ ἁγία ἔσται ὑμῖν. καὶ ταπεινώσετε τὰς ψυχὰς ὑμῶν, κ.τ.λ.

Au. Ver.-27 Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.

Ged. The first day of the seventh month Bp. Horsley.—" Also on the tenth day of ye shall keep as a sabbath, to be com- this seventh month, there shall be a day of memorated by shouting, and by a holy atonement, it shall be a holy convocation convocation. To be commemorated by shout- unto you." Rather, "Also on the tenth ing. LXX, μμoovvov σadmiɣywv. Vulg., day of this seventh month (that is the day memoriale clangentibus tubis; from whom of atonement), you shall have a holy conour English version, a memorial of blowing vocation." of trumpets. But there is no trumpet in the original, as Delgado well remarks; and all the other versions, save the Arabic of Saadias, have words that simply denote shouting, or some similar term. Excellently Gr. Ven., μvnun adaλaypov. It may, however, be, that this shouting was accompanied with the blowing of trumpets or rather horns; 8 naby nashr-be sú mozg

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

Booth. On the seventh month, the first day of the month, shall ye keep as a sabbath, to be commemorated by blowing of trumpets, and a holy convocation.

Ye shall afflict your souls. See notes on Levit. xvi. 29.

Ver. 29.

Cut off. See notes on xvii. 4.

Ver. 36.

העשׂוּ :

— ἐξόδιόν ἐστι. πᾶν ἔργον λατρευτὸν οὐ oσETE.

Au. Ver.-36 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly [Heb., day of restraint]; and ye shall do no servile work therein.

Rosen. Quod hoc loco scribitur wonź zona tawo, in mense septimo primo, sc. die mensis, non vero, primo die mensis septimi, Naphtali Herz Wessely, in Commentario Hebraice scripto, quem huic Pool.-A solemn assembly, Heb., 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 upon God's worship; mense, die videlicet primo celebratio clan-'or, of detention, because they were yet degoris, die 10, expiationis dies, et die 15, tained before the Lord, and kept together festum tabernaculorum. Similiter mensis for his service, and not suffered to return to primi die 14, celebrabatur Pascha, et die 15, their tents till this was over. festum azymorumn., Erit vobis quies, crunt vobis feriæ. i de iis tantum feriis dicitur, quæ non in septimum heb

Bp. Patrick.-It is a solemu assembly.] This is a new word, which is not used hitherto concerning any of the feasts here

metans.

Prof. Lee.

Lit. restraint, shutting up: applied,

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 D. Lev. xxiii. 36: on the solemnity ended. And so Theodoret, the eighth day shall be (P) a holy conTO TÉλOS TOV Éоprov, "the conclusion of the vocation unto you, ye shall present an offering feasts:" whence the last day of the feast of unto Jehovah,, 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. &, 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 last, so it was the great day of the feast, as St. John calls it, ch. vii. 37. On which day they read the last section of the law, (a) to any Day of assembling, or and so concluded the reading of the whole congregation, as a day of restraint. (b) five books of Moses. And thence any great Such assembly or congregation. (a) 2 Kings solemnity is called by this name of atzereth x. 20; Is. i. 13; Joel i. 14; ii. 15; Jer. (2 Kings x. 20; Joel i. 14). This seems to ix. 1; Amos v. 21. Pec. (b) The seventh me to be a far better account of this word, 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,, 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 18; Jer. ix. 1; Amos v. 21. continued more than seven days), staying at Jerusalem till it was over; whence this day seems to him to be to the feast of tabernacles, as the day of Pentecost was to the passover; for as they were bound to count the other hand, thinks the Arab. &, seven weeks from that time, and then made this fiftieth day a feast, so they are here, 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, &c., is rather the cause of the term. He is, perhaps, right in the end, although it is doubtful whether the

Ikenius, Dissert. Theol., p. 50, seq., thinks the term was so applied, because work was forbidden on such days, Deut. xvi. 8, &c. Gesen., on

and

Ged. "It is an assembly day." Some modern critics are of opinion, that, from the Arab., 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 7. Hence the would rather, with Hezel, follow Sept. and phrr., and , 2 Kings x. render the close of the festival; or, as the 20; Joel i. 14. Comp. Is. lviii. 3, 13. Scots call the Epiphany, uphaly-day : i.c., |

Rosen.- alii vertunt, feriæ sunt,

Sed neutra harum significationum verbi notioni convenit. Cf. Conr. Ikenii Diss. de Azereth festi, quæ est quinta Dissertatt. suarum junctim editar., p. i. (Lugd. Batav. 1749, 4), § 8, p. 57, sqq., ubi varias hujus | vocabuli explicationes expendit. Et ipse ab, cohibuit, prohibuit,

the last of the Christmas holidays. But alii clausula, exitus festi, ut LXX: é¿ódiov. still I prefer assembly, as I cannot well see what other term would be so suitable to the context, and as must be so rendered in several places. See 2 Kings x. 20; Neh. viii. 18; Isa. i. 13; Joel i. 14. Dathe has, Feriæ sunt. Gesen.— fem. and more frequently quidem . 1. Assembly. 2. Especially a solemn existimat prohibitionem laboris denotare. assembly of the people, a festival meeting, Quam interpretationem eo firmari ait, quod πανηγύρις. 3. By way of preference, the tam h. 1., quam Num. xxix. 35; Deut. festival meeting, which was kept on the xvi. 8, post 8777, vel o ana my ad