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ditur tanquam explicationis causa: ullum | day shall be a sabbath, and on the eighth opus servile non facietis, vel : non facies day shall be a sabbath. negotium. Sed cohibitionem a labore minime Bp. Patrick.--Also in the fifteenth day, notare potest illud nomen Jer. ix. 2, ubi &c.] Here is no new injunction in this verse, Diyak nagy, catervam perfidorum esse nemo but only an enforcement of what was said dubitat. Neque aliis locis illa significatio before, the very same days being appointed est apta, ut 2 Reg. x. 20; Joel i. 14. Sig- to be observed with those named, ver. 24. nificat potius nary proprie coetum, populum Therefore the Hebrew particle ak should not collectum et congregatum (a cogendo in unum have been translated also, but surely [so locum, congregando, quæ notio cum cohibendi Pool; Ged., but], or certainly, or truly, as significatu, quem obtinet, cognata est), we translate it in other places; particularly hinc festum, quo populus congregatur. Hunc Gen. xxix. 14, “Surely thou art my bone sensum expresserunt Onkelos, Syrus, Hie- and my flesh.” Ps. lxxiii. 1, “ Truly God ronymus, Arabs Erpenii. Et ipsi LXX, is good to Israel.” Lam. ii. 16, “ Certainly gúvodov et navnyupiv alicubi vertunt, ut this is the day we looked for.” Amos v. 2; Jer. ix. 2. Similiter Mohammedani diem Veneris, quo in suis oratoriis

Ver. 40. solennes navnyúpers instituunt, diem con- vymyion in somna gregationis nuncupant. Hoc loco, sicuti Num. xxix. 35; Neh. viii. 18; 2 Chr. vii. 9. ny* 7,2?? ??? ? 777 non ponitur de octavo die, festo taber-1777? ?? Domowa s ??y? naculorum addito. Saadias pro 1.7 min

:opy nyawezi posuit : et manete in sanctuario ejus. Saadianæ interpretationis rationem pandit

| και λήψεσθε τη ημέρα τη πρώτη καρπών Kimchi, qui in Lexico diem octavum festi Evrou wpaíov, kai killuvēpa polvikov, kai tabernaculorum nur dictum ait quod populus *

Ο κλάδους ξύλου δασείς, και ιτέας, και άγνου continetur s. retinetur in loco congregationis.

5 κλάδους εκ χειμάρρου, ευφρανθήναι έναντι

| κυρίου του θεού υμών επτά ημέρας. Ver. 37.

Au. Ver.-40 And ye shall take you on Au. Ver.-37 These are the feasts of the the first day the boughs [Heb., fruit) of Lord, which ye shall proclaim to be holy goodly trees, branches of palm trees, and convocations, to offer an offering made by the boughs of thick trees, and willows of fire unto the Lord, a burnt offering, and a the brook; and ye shall rejoice before the meat offering, a sacrifice, and drink offer- Lord your God seven days. ings, everything upon his day :

Bp. Patrick.-Boughs of goodly trees, &c.] Ged., Booth.Such are the stated fes- Some fancy, that this is not a direction for tivals of the Lord, which ye shall solemnize the building of booths with these branches, by holy convocations for the purpose of but for the carrying them in their hands, as offering burnt-offerings to the Lord; whether Josephus tells us, lib. iii. Antiq., cap. 10. holocaust or donative, sacrifice or libation ; But it is evident, from Neh. viii. 15, that each on his proper day.

they cut these branches to make booths, and

not to carry in their hands; though it is Ver. 38.

likely that this might also be thought a Au. Ver.-Your gifts. So the Heb. titting expression of joy in aftertimes, espeGed., Booth.-All (Sam.] your gifts. cially after they were expelled out of their

own land. Ver. 39.

Boughs.- The llebrew word pri signities menn bjó y s ene š truit, as is noted in the margin of om

- Bibles; from whence some have gathered 927

- that they were to be the boughs of fruitkai év TEVTEKauồekárû quépą toù unvòs ! bearing trees; nay, the Jews fancy they του εβδόμου τούτου, κ.τ.λ.

were to be boughs with their fruit, as well as Au. Ver.-39 Also in the fifteenth day of leaves on them. But Buxtorf made no the seventh month, when ve have gathered doubt (in bis sixteenth chapter of Synag. in the fruit of the land, ye shall keep a Judaica), that the word is rightly translated feast unto the LORD seven days; on the first a bough, whether without fruit or with it; though in later editions of that book this arboris densarum frondium. Onkelos reddit passage be left out.

myrtos, consentientibus utroque Arabico et Goodly trees.] The Hebrew word hadar Syriaco interprete. Josephus quoque ramos doth not merely signify that which is beau- myrti Hebræos in manibus gestare ait in tiful and goodly, but that which is large and festo tabernaculorum. Sane, si ulla arbor well spread; as is observed by Hottinger, in frondium foliorumque frequentia abundat, his Smegma Orientale, lib. i. cap. 7, where myrtus est. Sed Neh. viii. 15, ubi celehe thinks these words may be thus exactly bratio festi tabernaculorum describitur, r. translated, “ Take to you the boughs of 07.7, frondes myrti distinguuntur ab trees with broad leaves, such as the branches nar, foliis arboris densarum frondium. of palm-trees;" so that hadar is a general

Ver. 41. word, and “branches of palm-trees” a special instance of a tree with spacious

Au. Ver.-And ye shall keep it a feast, &c. leaves, which were the fittest to be used,

Ged.--For ye shall keep this festival, &c. because they were best able to defend them,

Char. XXIV. 1. either from heat, or cold, or rain. Maimonides takes this word to signify the

Ged., Booth. Again. boughs of a particular tree, which he will have to be a citron : and the Jews are so

Ver. 2. possessed with this opinion, that, at this day, Au. l'er.-Beaten. See notes on Exod. they fancy the feast cannot be celebrated xxix. 10. without such branches; and therefore the Jews now in Germany send into Spain, and

Ver. 2, 3. endeavour to get one every year with the '

7 7 ??? 53722 n pomecitrons on it; and, after the feast, they 3 nibynh gings ning jina ya w offer the citrons to their friends as a great present. Hottinger saith he had one pre- b an a na? pano 3 : on

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Shall Aaron, &c.

Pool.-Or, to the bread, or for the bread, Ged., Booth. -Aaron and his sons (Sam., to wit, to be burnt before the Lord instead LXX, thirteen Heb., and three Chald. of the bread, which could not conveniently MSS.) shall so order, that they may burn be offered to God in that manner. And from even, &c.

this was done every time that the bread was Ver. 4.

changed.

Bp. Patrick.--On the breail.] Or, for the Au. Ver.-Pure candlestick.

bread. That is, offered unto God, instead Ged., Booth.—Chandelier of pure gold.

of the bread; which was to be given to the Ver. 5.

priests, who waited on him at his table, for Au. Ver.- Two tenth deals.

their portion. Ged., Booth.Two tenths of an ephah. Booth. That it may be instead of the

Pool.--Two tenth deals, or, parts, to wit, bread for a memorial, as a burnt-offering to of an ephah, i.e., two omers.

Jehovah.
Ver. 6.

Ver. 8.
Au. Ver.-Pure table.

Au. Ver.-He.
Ged., Booth.---Table of pure gold. Booth.— The priest.
Ver. 7.

Ver. 9. al 793} 797-y an? Au. Ver.-9. And it shall be Aaron's and :7175 W 72N5 Sn753 777 his sons; and they shall eat it in the holy

kai émonoete étừ tò déua NiBavov kabapor place : for it is most holy unto him of the και άλα, και έσονται εις άρτους εις ανάμνησιν | ΟΠΟ

(1) offerings of the Lord made by fire by a per

petual statute. προχείμενα των κυρίω. Au. Ver.-7 And thou shalt put pure

For it is most holy unto him of, &c. So

the Heb. frankincense upon each row, that it may be

i Booth. For it is their most holy portion on the bread for a memorial, even an offering made by fire unto the Lord. 7, &c. Pure. So most commentators.

Ver. 10. Bp. llorsley.-Rather, “bright.”

Au. Ver.-10 And the son of an IsraelFrankincense.

'itish woman, whose father was an Egyptian, Ged.“Incense and salt (LXX)." In went out among the children of Israel: and Explan. Note, I have said, that perhaps the this son of the Israelitish woman and a man uppermost loaf of each pile was burned with of Israel strove together in the camp. the incense and salt; I have added salt Ged., Booth.-Now the son of an Israelite partly on the authority of Sept., and woman whose father was an Egyptian, had partly because in chap. ii. 13, all donatives come up among the Israelites, &c. are ordered to be seasoned with salt. Now! Pool.-Ilent out, to wit, out of Egypt, the presence-loaves may, I think, be consi- being one of that mixed multitude which dered as a sort of donative, out of which a came out with the Israelites, Exod. xii. 38. portion was to be burned upon the altar ; | It is probable this was done when the Isand in verse 9 it is expressly said, that those raelites were near Sinai. loaves were given to Aaron and his sons, as their share of the Lord's burnt-offerings,

Ver. 11. 11. ". I know that c75 in ver. 7 may seneng nobeniny ne772 2121 be rendered, in lieu of bread or food, vice panis ; or, as Dathe, quæ panis loco sit, but this is certainly not the most natural inter- ! kai étrovopáoas ó viòs tñs yuvaikùs tîs 'Iopretation ; it is more probable that Επό here ραηλίτιδος το όνομα κατηράσατο. και ήγαγον has the same meaning with an in ch. ii. 13, aŭtov topòs Mwvonu, K.1.1. and that it cniz means, for the Lord's Au. l'er.--11 And the Israelitish woman's portion of food, whether it were the incense son blasphemed the name of the LORD, and and salt only, or these together with two of cursed. And they brought him unto Moses: the loaves.

|(and his mother's name was Shelomith, the On the bread, &c.

daughter of Dibri, of the tribe of Dan :)

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Blasphemed.

| diserte expressit, et Arabs Erpenii: proProf. Lee.-Spoke contemptuously of. nunciavit. Den hic, ut Deut. xxviii. 58;

Pool. The name of the Lord : the words 1 Chr. xiii. (al. xiv.), 6, nomen proprium, of the Lord, or of Jehovah, are here con- 10719 ow, uti Hebræi loquuntur, Dei Isveniently supplied out of ver. 16, where raelitarum denotat, 717, quod consulto a they are expressed, but they are here omitted Mose omittitur, venerationis causa. Ob for the aggravation of his crime. He blas- eandem causam Græci ab efferendo nomine phemed the name, so called by way of emi-divino abstinebant. Pausanias Corinth. 74, nency; that name which is above every ’EXTELTTIK@s ourvelv ATTIK@coti, defective, name. And cursed, not the Israelite only, i.e., omisso Dei nomine, jurare Atticorum but his God also, as appears from ver. 15, est mos. Scholiastes ad Aristophanis Ranas : 16. They brought him ; either the people Mà èTÒv eyò mér, K.7.1. hæc observat : MELTwho heard him, or the inferior magistrate, to TIKĀS Ouvúel, kaì oűtws ēdos Oti tois ápxalous whom he was first brought.

ενίοτε μη προστιθήναι τον θεόν, ευλαβείας Ged.--I think it clear that in ver. 11, xápiv. Solebant antiqui subinde defective Ow7, the name (kat' eļoxnv) is equivalent to jurare, nec addere nomen Dei, reverentia Jehovah ; which, however, I believe to have ergo. So “ aut male precatus est, aut constood originally in the text here, as it still vitiatus. Potuit Semi-Ægyptius Deo Israelis does in ver. 16; although its elision must male precari, optando cultum ejus ab Hehave been made at an early period, as it is bræo populo deseri, neminem ejus Numen wanting in Sept. and in the Sam. text. agnoscere, etc. Potuit et conviciari, sper

Bp. Horsley.-" The name [of the Lord]'?|nendo ejus numen resque ab eo gestas. the Name, bunny, the representative of the Ejusmodi sunt contumeliæ Pharaonis Ex. Godhead, the Angel in whom Jehovah had v. 2, et Rabsakis 2 Reg. xviii. 33. Deorum put his name, that is Christ. (See Park- suorum reverentiores non erant veteres hurst, dw, ix.)

Ægyptii, quam Græci antiquissimi, qui aliIbid. “And cursed.” Rather, “and quando contumeliosissime de Diis loquereviled,'' i.e., used irreverent language. Ibantur, ut liquet ex variis Homeri locis.

Prof. Lee.--Pih. So, pres. Sup. Constr. Cf. Iliad. iii. 365, 399, sag. Hinc natze immed. it. med. ?. Spoke contemptuously illæ minæ, quibus Egyptii in Sacris inof, reviled, declared worthless, wished ill to, terdum utebantur erga Deos, de quibus PorLev. xx. 9; 1 Sam. xvii. 13 : 2 Sam. xvi.phyrius in Epistola ad Anebonem. Mirum 9, 13; Eccl. vii. 22, &c.

ergo non videbitur, hominem ab Ægyptio Rosen.-11 Sep- 2, Tum pronuntiavit genitum usque adeo insanuisse, ut Deo Isfilius Israelitidis nomen Jovæ et imprecatus raelis male diceret." Cleric. est. Verbum 3,, quod proprie fixit, transfixit, perforavit notare constat, passim con

Ver. 11. vitiatus est, maledixit significat, ut Num. Au. Ver.-llim that hath cursed, &c. xxiii. 11; Joh. ii. 8; 1. 3 ; Prov. xi. 26. Bp. Worsley.-.pon nn, “ that reviles.” Eodem significatu 3!), 11. 1. plures interpp. See notes on ver. 11. capiunt vertuntque verbis violurit, s. impia verba jecit in Deum. Sic jam Saadias.

Ver. 15, 16.

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Au. Ver.-15 And thou shalt speak unto they worshipped, though he were a false the children of Israel, saying, Whosoever god: which is, according to the common rule curseth his God shall bear his sin.

of the Talmudists, that where we find these 16 And he that blasphemeth the name of words, ish, ish (man, man, which we well the Lord, he shall surely be put to death, translate whosoever), they comprehend Genand all the congregation shall certainly stone tiles as well as Jews. But, no doubt, this law him : as well the stranger, as he that is born particularly concerned the people of Israel; in the land, when he blasphemeth the name whom God intended by this law, to preserve of the LORD, shall be put to death. from such horrid impiety as is here mentioned.

Pool.--15 --i.e., Speaketh of him re-l Shall bear his sin.] Be stoned (see ch. xx. 9). proachfully, and with contempt. They Curseth. The Hebrew word seems to import therefore are greatly mistaken that under-only speaking contemptuously of God stand this of the heathen gods, whom their [Horsley, revileth or speaketh irreverently of). worshippers are forbidden to reproach or 16 He that blasphemeth-shall surely be curse. But Moses is not here giving laws put to death, &c.] It is uncertain, whether to heathens, but to the Israelites; nor would this be a higher degree of the sin mentioned he concern himself so much to vindicate the in the foregoing verse, or only a repetition honour of idols ; nor doth this agree either of the same law, with a more express dewith the design of the holy Scriptures, which claration of the punishment he should bear is to beget a contempt and detestation of all for his sin. The Jews unreasonably underidols and idolatry, or with the practice of stand it of him alone that expressed the the holy prophets, who used oft to vilify name, i.e., the most holy name of God, as them. See 1 Kings xviii. 27; Jer. x. 11. they say in Sanhedrin, cap. 7, numb. 5, Shall bear his sin, i.e., the punishment of it; where Joh. à Coch observes out of the shall not go unpunished. Some say he was Jerusalem Targum on Deut. xxxii. that it is to be beaten with stripes, others say with thus explained, “Woe unto those that in death, which is described ver. 16.

their execrations use the holy name: which 16 He that blasphemeth the name of the it is not lawful for the highest angel to Lord: this some make a distinct sin from express.” But this is a piece of their supercursing his God, mentioned ver. 15, but the stition : the meaning undoubtedly is, that if difference they make seems arbitrary, and any man reproached the Most High, he without evidence from reason, or the use of should die for it; but the mere pronouncing the words. And therefore this may be a his holy name could be no crime, when men repetition of the same sin in other words, might swear by it, though not take it in vain which is common. And as this law is laid (Deut. vi. 13; Exod. xx. 7). down in more general terms, ver. 15, so As well the stranger, &c.] By stranger both the sin and the punishment are more may be meant a proselyte, like the Egypparticularly expressed, ver. 16. Or the first tian, whose offence was the occasion of this part of ver. 16 may be an application of the law: but the Jews extend it to Samaritans former rule to the present case. And as for and Gentiles; only they say, such were to him that blasphemeth, &c., or is blaspheming, be punished by the sword, and not by stoning. &c., in the present tense, which is fitly used Guides.-15, 16, And to the children of concerning words just now uttered, and Israel thou shalt speak, saying, “Whosoever scarce yet out of their ears, he shall, &c. revileth his God, let him bear his sin: but And so the following words, as well the he who mentions the name of the Lord stranger, &c., may be a repetition and ampli- with contunely, shall, surely, be put to death; fication of the former law.

the whole assembly shall overwhelm him : Bp. Patrick.-Whosoever curseth his God.] whether stranger or native, he who conSome of the Hebrews understand this of a tumeliously mentions the name of the Lord Gentile, who lived among them, and was shall die." not yet solemnly made a proselyte of the Whosoever rcrileth his God, let him bear gate, that, if he cursed the god which was his sin.] The question here is, What is worshipped in his country, he should die for meant by 17%! Some think that it means it (see Selden, lib. ii. De Jure Nat. et Gent., not any (iod, but the judges, or magistrates. cap. ult.). And Procopius Gazaus extends So Drusius, Le Clerc, and Rosenmüller: the words to such persons as cursed the god Quicunque magistratibus suis imprecatus

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