: 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 notare potest illud nomen Jer. ix. 2, ubi Bp. Patrick.-Also in the fifteenth day, &c.] Here is no new injunction in this verse, , 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 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 oúvodov et avýуvрiv alicubi vertunt, ut this is the day we looked for." Amos v. 2; Jer. ix. 2. Similiter Moham medani diem Veneris, quo in suis oratoriis gregationis nuncupant. Hoc loco, sicuti Ver. 40. Num. xxix. 35; Neh. viii. 18; 2 Chr. vii. 9. in וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ -solennes warmipets instituunt, diem con יְהוָה -ponitur de octavo die, festo taber עֲצֶרֶת וְעַרְבֵי נָחַל וּשְׂמַחְתֶּם לִפְנֵי naculorum addito. Saadias pro No continetur s. retinetur in loco congregationis. Ver. 37. Au. Ver.-37 These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, everything upon his day: καὶ λήψεσθε τῇ ἡμέρᾳ τῇ πρώτη καρπὸν ξύλου ὡραῖον, καὶ κάλλυνθρα φοινίκων, καὶ κλάδους ἐκ χειμάρρου, εὐφρανθῆναι ἔναντι κλάδους ξύλου δασεῖς, καὶ ἰτέας, καὶ ἄγνου κυρίου τοῦ θεοῦ ὑμῶν ἑπτὰ ἡμέρας. Au. Ver.-40 And ye shall take you on the first day the boughs [Heb., fruit] of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days. Bp. Patrick.-Boughs of goodly trees, &c.] Some fancy, that this is not a direction for the building of booths with these branches, but for the carrying them in their hands, as Ged., Booth.-Such are the stated festivals of the LORD, which ye shall solemnize by holy convocations for the purpose of offering burnt-offerings to the LORD; whether Josephus tells us, lib. iii. Antiq., cap. 10. holocaust or donative, sacrifice or libation; each on his proper day. Ver. 38. Au. Ver.-Your gifts. So the Heb. Ver. 39. καὶ ἐν τῇ πεντεκαιδεκάτῃ ἡμέρᾳ τοῦ μηνὸς τοῦ ἑβδόμου τούτου, κ.τ.λ. But it is evident, from Neh. viii. 15, that they cut these branches to make booths, and not to carry in their hands; though it is likely that this might also be thought a fitting expression of joy in aftertimes, especially after they were expelled out of their own land. Boughs. The Hebrew word pri signifies fruit, as is noted in the margin of our Bibles; from whence some have gathered that they were to be the boughs of fruitbearing trees; nay, the Jews fancy they were to be boughs with their fruit, as well as But Buxtorf made no Au. Ver.-39 Also in the fifteenth day of leaves on them. the seventh month, when ye have gathered doubt (in his 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. Ver. 41. 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, translated, "Take to you the boughs of D, frondes myrti distinguuntur ab v trees with broad leaves, such as the branches, foliis arboris densarum frondium. of palm-trees;" so that hadar is a general word, and "branches of palm-trees" a special instance of a tree with spacious leaves, which were the fittest to be used, because they were best able to defend them, either from heat, or cold, or rain. Maimonides takes this word to signify the boughs of a particular tree, which he will have to be a citron: and the Jews are so possessed with this opinion, that, at this day, they fancy the feast cannot be celebrated xxix. 40. without such branches; and therefore the Jews now in Germany send into Spain, and Au. Ver.-And ye shall keep it a feast, &c. CHAP. XXIV. 1. Au. Ver.-And. Au. Ver.-Beaten. Ver. 2. See notes on Exod. Ver. 2, 3. 2 צַו אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ endeavour to get one every year with the pomecitrons on it; and, after the feast, offer the citrons to their friends as a greatny viseb one of my : כָּתִית שֶׁמֶן תָּמִיד: 3 מִחוּץ לְפָרֹכֶת הָעֶדֶת בְּאֹהֶל -present. Ilottinger saith he had one re מוֹעֵד יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד־בְּקֶר sented to him at Heidelberg, that very year לִפְנֵי יְהוָה תָּמִיד וגו he wrote his book now mentioned (see Dr. Lightfoot, in his Temple Service, chap. 6, sect. 3, and Buxtorf. Synag. Jud., cap. 21). 2 ἔντειλαι τοῖς υἱοῖς Ἰσραὴλ, καὶ λαβέτωσαν Ged. Shoots of luxuriant wood. σοι ἔλαιον ἐλάϊνον καθαρὸν κεκομμένον εἰς φῶς, Rosen., fructum arboris decoris, kavσaι λúxνov dianaντòs, 3 ἔξωθεν τοῦ καταLXX, καρπὸν ξύλου ωραίου, Hieronymus: |πετάσματος ἐν τῇ σκηνῇ τοῦ μαρτυρίου. καὶ fructus arboris pulcherrima. Usus Hebrae- καύσουσιν αὐτὸ ̓Ααρὼν καὶ οἱ υἱοὶ αὐτοῦ ἀπὸ orum inde ab antiquissimis temporibus hæc ἑσπέρας ἕως πρωὶ ἐνώπιον κυρίου ἐνδελεχώς, verba interpretatur de malis citreis. Ita jam K.T.λ. Onkelos et Saadias. Sunt tamen qui putent, Au. Ver.-2 Command the children of Hebræos intellexisse poma Medica s. As- Israel, that they bring unto thee pure oil syria. Josephus Ant. iii. iv. 4, ritus festi olive beaten for the light, to cause the lamps tabernaculorum describens dicit, in manibus to burn [Heb., to cause to ascend] congestari eo festo præter aliarum arborum tinually. TT ramos et ramun palmæ, ita paratum, ut ex 3 Without the vail of the testimony, in eo pendeant mala Persea, Toù μýλa Toù Ts the tabernacle of the congregation, shall Περσέας προσόντος. Talmudici quidam Aaron order it from the evening unto the doctores pro 7 legere jubent, per- morning before the Lord continually it manens, a 77, ut significetur talis fructus, shall be a statute for ever in your generations. qui in arbore sua de anno in annum per- Bp. Horsley.-2, 3. - -"continually, withmancat. Clericus verbis legis 777 in out the vail of the testimony, in the conuniversum indicari putat fructus selectos ex gregation, shall Aaron order it." Rather iis, quos præstantissimæ arbores, co tempore thus, continually, without the vail of the anni, proferunt in Judæa, quos gestare et symbols of the tabernacle of the appointed comedere juberentur eo festo, quo gratiæ meeting, Aaron shall set it in order." agebantur Deo ob collectionem autumnalium 3 Testimony. See notes on Exod. xvi. 34. fructuum. Cf. et Celsii Hierobot., p. i, Tabernacle of the congregation. See notes p. 251. gy, Et ramum ligni s. on Exod. xxvii. 21. ་་་་་ Shall Aaron, &c. Ged., Booth.-Aaron and his sons [Sam., LXX, thirteen Heb., and three Chald. MSS.] shall so order, that they may burn from even, &c. Ver. 4. Au. Ver.-Pure candlestick. Au. Ver.-Two tenth deals. Ged., Booth.-Two tenths of an ephah. Pool. Two tenth deals, or, parts, to wit, of an ephah, i.e., two omers. Ver. 6. Au. Ver.-Pure table. Ged., Booth.-Table of pure gold. Ver. 7. Pool. Or, to the bread, or for the bread, to wit, to be burnt before the Lord instead of the bread, which could not conveniently be offered to God in that manner. And this was done every time that the bread was changed. Bp. Patrick.-On the bread.] Or, for the bread. That is, offered unto God, instead of the bread; which was to be given to the priests, who waited on him at his table, for their portion. Booth. That it may be instead of the bread for a memorial, as a burnt-offering to Jehovah. Ver. 8. Au. Ver.-He. Ver. 9. Au. Ter.-9 And it shall be Aaron's and his sons; and they shall eat it in the holy וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶׁה לַיְהוָה: καὶ ἐπιθήσετε ἐπὶ τὸ θέμα λίβανον καθαρὸν καὶ ἅλα, καὶ ἔσονται εἰς ἄρτους εἰς ἀνάμνησιν προχείμενα τῷ κυρίῳ. be Au. Ver.-7 And thou shalt put pure frankincense upon each row, that it may on the bread for a memorial, even an offering made by fire unto the LORD. 7, &c. Pure. So most commentators. Bp. Horsley.—Rather, “bright.” Frankincense. place: for it is most holy unto him of the offerings of the Loup made by fire by a perpetual statute. For it is most holy unto him of, &c. So the Heb. Au. Ver.-10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp. Ged.—“Incense and salt [LXX]." In Explan. Note, I have said, that perhaps the uppermost loaf of each pile was burned with 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 the presence-loaves may, I think, be considered as a sort of donative, out of which a portion was to be burned upon the altar; and in verse 9 it is expressly said, that those loaves were given to Aaron and his sons, as their share of the Lord's burnt-offerings, Blasphemed. name. And cursed, not the Israelite only, but his God also, as appears from ver. 15, 16. They brought him; either the people who heard him, or the inferior magistrate, to whom he was first brought. diserte expressit, et Arabs Erpenii: pronunciavit. Dhic, ut Deut. xxviii. 58; 1 Chr. xiii. (al. xiv.), 6, nomen proprium, Prof. Lee.-Spoke contemptuously of. Pool. The name of the Lord: the words of the Lord, or of Jehovah, are here con- o, uti Hebræi loquuntur, Dei Isveniently supplied out of ver. 16, where raelitarum denotat, quod consulto a Ob they are expressed, but they are here omitted Mose omittitur, venerationis causa. for the aggravation of his crime. He blas- eandem causam Græci ab efferendo nomine Pausanias Corinth. 74, phemed the name, so called by way of emi- divino abstinebant. nency; that name which is above every 'EXλEITTIKOS дμvveiv 'Attikŵv čσri, defective, i.e., omisso Dei nomine, jurare Atticorum est mos. Scholiastes ad Aristophanis Ranas : Mà ètòv èyà μèv, k.T.λ. hæc observat: ¿λλ€ɩπτικῶς ὀμνύει, καὶ οὕτως ἔθος ἔστι τοῖς ἀρχαίοις ἐνίοτε μὴ προστιθῆναι τὸν θεὸν, εὐλαβείας Ged. I think it clear that in ver. 11, χάριν. Solebant antiqui subinde defective , the name (kar' eέoxnv) is equivalent to jurare, nec addere nomen Dei, reverentiæ Jehovah; which, however, I believe to have ergo."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. Potuit et conviciari, spernendo ejus numen resque ab eo gestas. Ejusmodi sunt contumelia Pharaonis Ex. v. 2, et Rabsakis 2 Reg. xviii. 33. Deorum suorum reverentiores non erant veteres Egyptii, quam Græci antiquissimi, qui ali agnoscere, etc. Bp. Horsley." The name [of the Lord]" the Name, ns, the representative of the Godhead, the Angel in whom Jehovah had put his name, that is Christ. (See Parkhurst,, ix.) Ibid.-" And cursed." Rather, "and quando contumeliosissime de Diis loquereviled," i.e., used irreverent language. Prof. Lee.-Pih., pres. . Constr. immed. it. med. . Spoke contemptuously of, reviled, declared worthless, wished ill to, Lev. xx. 9; 1 Sam. xvii. 43: 2 Sam. xvi. 9, 13; Eccl. vii. 22, &c. bantur, ut liquet ex variis Homeri locis. Cf. Iliad. iii. 365, 399, sqq. Hine natæ illæ minæ, quibus Ægyptii in Sacris interdum utebantur erga Deos, de quibus Porphyrius in Epistola ad Anebonem. Mirum ergo non videbitur, hominem ab Ægyptio genitum usque adeo insanuisse, ut Deo Israelis male diceret." Cleric. Ver. 14. Au. Ver.-Him that hath cursed, &c. Ver. 15, 16. Rosen.-11, Tum pronuntiavit filius Israelitidis nomen Jovæ et imprecatus est. Verbum 2, quod proprie fixit, transfixit, perforavit notare constat, passim convitiatus est, maledixit significat, ut Num. xxiii. 11; Job. iii. 8; v. 3; Prov. xi. 26. Eodem significatu 2, h. 1. plures interpp. capiunt vertuntque verbis violavit, s. impia verba jecit in Deum. Sic jam Saadias. Verum quum statim, quod idem denotat, sequatur, illa adscita interpretatione, TavtoXoyia hisce verbis inerit. Sed transfertur verbum 27 a prima figendi notione et ad alium usum, quo aliquid nominatim expri- be i mere et designare valet, ut Gen. xxx. 28; Num. i. 17; Jes. lxii. 3. Qua et h. 1. adsumta significatione sic vertimus : di- 15 καὶ τοῖς υἱοῖς Ἰσραὴλ λάλησον, καὶ ἐρεῖς serte expressit nomen Dei proprium, quod πρὸς αὐτοὺς ἄνθρωπος ὃς ἐὰν καταράσηται gravat culpam. Itaque vs. 15, ejus, qui θεὸν, ἁμαρτίαν λήψεται. 16 ὀνομάζων δὲ τὸ quoquo modo Deo maledicit, poena est arbi- ὄνομα κυρίου, θανάτῳ θανατούσθω. λίθοις traria, pro modo culpae, qui illo nomine λιθοβολείτω αὐτὸν πᾶσα ἡ συναγωγὴ Ἰσραήλ. pronunciato, poena mortis, vs. 16. Recte εάν τε προσήλυτος ἐάν τε αὐτόχθων, ἐν τῷ igitur LXX, επονομάσας, Onkelos et Syrus : όνομάσαι αὐτὸν τὸ ὄνομα κυρίου, τελευτάτω. AT " IT שֵׁם יוּמָת : curseth his God shall bear his sin. 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 of the Talmudists, that where we find these words, ish, ish (man, man, which we well translate whosoever), they comprehend Gentiles as well as Jews. But, no doubt, this law particularly concerned the people of Israel; whom God intended by this law, to preserve from such horrid impiety as is here mentioned. 16 And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death. curse. Shall bear his sin.] Be stoned (see ch. xx. 9). Curseth. The Hebrew word seems to import only speaking contemptuously of God [Horsley, revileth or speaketh irreverently of]. The Jews unreasonably under Pool.-15 i. e., Speaketh of him reproachfully, and with contempt. They therefore are greatly mistaken that understand this of the heathen gods, whom their worshippers are forbidden to reproach or 16 He that blasphemeth-shall surely be 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. idols 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 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 it is not lawful for the highest angel to express." But this is a piece of their superstition: the meaning undoubtedly is, that if any man reproached the Most High, he should die for it; but the mere pronouncing his holy name could be no crime, when men might swear by it, though not take it in vain (Deut. vi. 13; Exod. xx. 7). he was 16 He that blasphemeth the name of the Lord: this some make a distinct sin from cursing his God, mentioned ver. 15, but the difference they make seems arbitrary, and without evidence from reason, or the use of the words. And therefore this may be a repetition of the same sin in other words, which is common. And as this law is laid down in more general terms, ver. 15, so both the sin and the punishment are more particularly expressed, ver. 16. Or the first part of ver. 16 may be an application of the former rule to the present case. And as for him that blasphemeth, &c., or is blaspheming, &c., in the present tense, which is fitly used concerning words just now uttered, and scarce yet out of their cars, he shall, &c. And so the following words, as well the stranger, &c., may be a repetition and amplification of the former law. As well the stranger, &c.] By stranger may be meant a proselyte, like the Egyptian, whose offence was the occasion of this law: but the Jews extend it to Samaritans and Gentiles; only they say, such were to be punished by the sword, and not by stoning. Geddes.-15, 16, And to the children of Israel thou shalt speak, saying, "Whosoever revileth his God, let him bear his sin: but he who mentions the name of the LORD with contumely, shall, surely, be put to death; the whole assembly shall overwhelm him: whether stranger or native, he who contumeliously mentions the name of the LORD shall die." Bp. Patrick.-Whosoever curseth his God.] Some of the Hebrews understand this of a Gentile, who lived among them, and was not yet solemnly made a proselyte of the Whosoever revileth his God, let him bear gate, that, if he cursed the god which was his sin.] The question here is, What is Some think that it means worshipped in his country, he should die for meant by ? it (see Selden, lib. ii. De Jure Nat. et Gent., not any God, but the judges, or magistrates. cap. ult.). And Procopius Gazæus extends So Drusius, Le Clerc, and Rosenmüller: the words to such persons as cursed the god" Quicunque magistratibus suis imprecatus |