אֱלֹהִים sensu fuerit, poenas peccati ferre debet: hic qui ei, qui excellentissimo significat magistratus, ut Exod. xxviii. nam dicitur, convitiati essent. Quodsi vero de de Deo est vers. seq. Nexus cogitationum magistratibus hoc loco sit cogitandum, quod in hoc et sequenti vers. est hic: Si jam is, quidem negare nolimus, eatenus tantum qui magistratibus suis maledixerit, pœnas nomine comprehendentur, quatenus in luere debet; tanto magis plectendus est is loco sacro, coram Deo, jus dicere solebant qui tale crimen erga Deum commiserit." (vid. ad Ex. xxi. 6), ut igitur qui proprie But I believe no one who has read the whole dicitur □ h. 1. nequaquam sit excludendus. context with attention, will be ready to Is igitur, qui Deo, ut judici, maledixerit, adopt this opinion. What gives rise to the nec tamen expresso proprio ejus nomine, injunction, is not the reviling a magistrate, Jova, i, portet delictum suum, i.e., but reviling the name of some god or other; peccati pœnas feret, quas videbitur magisthe injunction, therefore, must be relative to tratibus, Dei vicem obeuntibus, luere eum this alone. But, still, what is meant here oportere. 1 antes, arodóσet, indicandæ by his God? Any one's own god (say inservit, ut Gen. iii. 5; xl. 9; xliv. 9; Ex. some interpreters), whether a false god or a xii. 15, et alias sæpe. true God. (Philo was of this opinion.) So, Sed qui protulerit nomen Jovæ (scil. Schulz: 66 Quicunque Deo suo sive verus, maledicens), morte adficietur. At sive fulsus is sit, maledixerit pœnam luat." Judæorum magistri hæc interpretantur de This interpretation I consider as more inad- sola pronunciatione nominis Jovæ, et colmissible than even the former; for is it in ligunt ex hoc vs., nomen ne enuntiare the smallest degree credible that the Lord quidem licitum esse. Cf. ad Ex. iii. 15. Jehovah, or Moses in his name, would announce to the Israelites (for to them the law is addressed) that reviling even a false god was a crime worthy of punishment? He who takes every occasion to place all gods, except the God of Israel, in the most contemptible point of view! But how, then, account for the contrast between verses 15 and 16? There is no contrast, but a most proper climax. In ver. 15 is a general precept, forbidding every Israelite to revile Ver. 22, 23. 22 Au. Ver.-For I am the LORD your GOD. Ged. For so I the LORD your God ordain. Booth. For I Jehovah your God, so command. 23 Au. Ver.-Him that had cursed. See notes on verses 11 and 15. CHAP. XXV. 1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּהַר סִינַי his God under any name whatsoever ; but לֵאמֹר: the reviling him under the appellation of his | great name Jehovah is to be punished with immediate death, and by the same sort of death as had been just inflicted upon the Ægyptian proselyte, who had reviled that . השם,NAME καὶ ἐλάλησε κύριος πρὸς Μωυσῆν ἐν τῷ ὄρει Σινᾷ, λέγων. Au. Ver.-1 And the LORD spake unto Moses in mount Sinai, saying, Ged., Booth.-Again the Lord [Heb., Booth., Jehovah] spoke to Moses, by mount Sinai, saying. Booth.-15 And thou shalt speak to the Israelites, saying, Whosoever curseth his own rulers shall bear his sin; 16 But he who blasphemeth the name of Jehovah Bp. Patrick.-In Mount Sinai.] That is, shall surely be put to death; the whole con- in the wilderness of Sinai (Numb. i. 1), gregation shall certainly stone him as well the stranger as the native, when he blasphemeth the name of Jehovah, shall be put to death. For they stayed almost a whole year not far from this mountain, from whence they did not remove till the twentieth day of the second month of the second year after their Rosen.—15 vs bis, Quicunque coming out of Egypt (see Numb. x. 11, 12). Deo suo imprecatus fuerit. recentiores And thus the Hebrew particle beth is often fere vertunt magistratibus suis, coll. Ex. used for by or near, as in Gen. xxxvii. 13; xxi. 6; xxii. 28. Eos vero hic jungi Deo Josh. v. 13; and we find this expression volunt, ut ostendat legislator, si ob male- again in the end of the next chapter, and in dicentiam erga magistratus poenas luere the conclusion of this book. Which shows oporteret homines; potiore jure plectendos, that all here related was delivered to Moses 66 in the first month of the second year after | bigant, was adopted by Michaelis, and again their coming out of Egypt, immediately rejected by Rosenmüller, who gives his after the tabernacle was set up (Exod. xl. 17). own interpretation in the following words: Equidem T in eodem sensu, quo Clericus, sumo; sed id exponere mallem vineam a qua cultam sive putatam igitur separasti te, dum eam non coluisti; vineam non Ver. 2. Au. Ver.-2 Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep [Heb., rest] a sabbath unto the LORD. Bp. Patrick. Some have understood the foregoing words, When ye shall come into the land which I give you, as if they were to begin the sabbatical year as soon as they entered into Canaan: which is very absurd; for so, not the seventh, but the first, would have been the year of rest. The meaning is, that the seventh year after their entrance into Canaan, or rather, after they were settled, and had rest in it, they should let the land rest. Ver. 5. erunt uvæ quæ nascuntur in vinis tuis; septimo יִהְיֶה לָאָרֶץ: pruned vine of the sabbatical and jubilee καὶ τὰ αὐτόματα ἀναβαίνοντα τοῦ ἀγροῦ σου year, because, in this case, as well as in οὐκ ἐκθερίσεις, καὶ τὴν σταφυλὴν τοῦ ἁγιά- that of the Nazarites, the cutting off the σματός σου οὐκ ἐκτρυγήσεις. ἐνιαυτὸς ἀνα- branches was omitted in consequence of a παύσεως ἔσται τῇ γῇ. religious precept. Lev. xxv. 5: Au. Ver.-5 That which groweth of its, thou shalt not gather the grapes of own accord of thy harvest thou shalt not thy unpruned vine. reap, neither gather the grapes of thy vine, and ye shall not gather the fruit of the undressed [Heb., of thy separation]: for unpruned vine. Comp. in Latin, herba virgo; in Talmud (Neddah viii. 2), na it is a year of rest unto the land. . נדר .Syr Arab., devovit Deo. Set (c) Applied to Pool. Of its own accord; from the grains, virginitas sycamori, the state of the that fell out of the ears the last reaping time. sycamore when it is not yet dressed. Thou shalt not reap, i.e., as thy own pecuProf. Lee.-, r. 1. Cogn. Heb. and liarly, but only so as others may reap it with thee, for present food. The grapes of thy vine undressed, Heb., the grapes of thy sepa-apart. (a) &c. ration, i.e., the grapes which thou hast vines, Lev. xxv. 5, 11: but in what sense is separated or set apart to the honour of God, not certain. LXX, tην σtaþvλýν Toû ȧyiaσand to the ends and uses appointed by God; parós σov—rà âyiaoμéva. Vulg., uvas prior the grapes of that year, which are in this mitiarum tuarum; primitias. Le Clerc; like the Nazarites' hair, not cut off by thee, vineam non putatam. but suffered to grow to the use of the poor. Rosen.—3 DD 8, Sponte nascens messis tuæ, quæ sponte nascuntur e granis, messis anni præcedentis, ex granis, quæ deciderunt inter metendum. 77 278), Et 779 LXX Geddes. The grapes that grow without pruning, ye shall not gather.] Le Clerc imagined that was here to be taken in the same sense as 7, a Nazarite: "Vocaturas vineæ tuæ non putate. *, vineam non putatam, translatione a Na- vertunt Toû ȧyiáơμatós σov; Vulgatus, prizirao ductâ; cujus per Nazireatús tempus ut mitiarum, male. Onkelos: relictionis tuæ, cæsaries non tondebatur, sic palmites, qui sunt i. e., a te relictas. Syrus: palmitum vescomæ vitis, septimo anno non putabantur." trorum, Saadias: separatum, scil. ab uvis This explanation, although scouted by Hou- tuis. Recentiorum nonnulli ex where throughout the land. So these words ponunt uvas, quas hactenus tibi separasti, et To sound.] In the Hebrew the word is, vitem doctam ponere falce comas. Ver. 9. tubam clangoris, i.e., tubæ clangore in tota Ver. 10. now N CA καὶ ἁγιάσετε τὸ ἔτος τὸν πεντηκοστὸν ἐνι- Au. Ver.-10 And ye shall hallow the Whence this year hath the name of jobel, 66 .which never signifies anything of that nature וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבְעִי D. Kimchi tells us, that t. .Akiba, when he בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפָּרִים תַּעֲבִירוּ : Dpens-bae haiw διαγγελεῖτε σάλπιγγος φωνῇ ἐν πάσῃ τῇ γῇ ὑμῶν ἐν τῷ μηνὶ τῷ ἑβδόμῳ τῇ δεκάτῃ τοῦ μηνός. τῇ ἡμέρᾳ τοῦ ἱλασμοῦ διαγγελεῖτε σάλπιγγι ἐν πάσῃ τῇ γῇ ὑμῶν. Au. Ver.-9 Then shalt thou cause the trumpet of the jubile [Heb., loud of sound] to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your was in Arabia, heard them call a ram by this name of jobel; and thence some fancy this year was so called, because it was proclaimed with trumpets of rams' horns. But what if there were no such trumpets? as Bochart thinks there were not, these horns being not hollow. See Hierozoicon, par. i., lib. ii., cap. 43, p. 425, &c., where several other opinions are confuted. The most probable that I meet withal, is, that it was called jobel, from the peculiar sound which was made with the trumpet when this year Bp. Patrick.-9. Trumpet of the jubile.] was proclaimed. For the trumpet blowing The word jobel (which we translate jubilee in for several purposes, viz., to call their asthe next verse) is not in the Hebrew, but semblies together, to give notice of the teruah, which, in the margin, we translate moving of their camps, to excite soldiers to loud of sound: for the trumpet was blown fight, and to proclaim this year; there was after a different manner at this time, than a distinct sound for all these ends, that upon other occasions, that every one might people might not be confounded, but have a understand the meaning of it. certain notice what the trumpet sounded for. land. And this sound mentioned before (ver. 9) [flowing out, as waters. Gesenius here gives was peculiarly called jobel, as Hottinger us an elaborate comparison of this word thinks, who considers a great many other with ", : Arabic J,, opinions in his Analecta, Diss. iii., wherein a see no ŵ], Gr. he follows Joh. Forsterus, who, near ολολύζειν, &c. Lat. ejulare, &c. Germ. hundred years before, observed that jobel, jauchzen: Sweed. iolen-jál, jobl, jodl, &c., which we commonly translate trumpet (Exod. to show that this word, and, shout, xix. 13, and other places), doth not signify mean the same thing. For my own part, I the instrument itself, but the sound that it can connexion whatever, either made. And when it is used absolutely between these two words, or this one word, alone, it signifies this year, which was called and his synonymes, or cognates; while, jobel, from that sound which was then made; drawing out, lengthening, as in the course of as the feast of unleavened bread was called a river, the processions of the Jubilee, or the pesach, from the angel passing over them sound of a horn, seem obvious and natural when he slew the Egyptians. The opinions enough.-The Jubilee, a feast of the Jews, of the Hebrew writers about it are collected announced by the sounding of horns, on the and largely represented by Josephus de seventh day of the seventh month in the Voisin (lib. i. De Jubilæo, cap. 1). year, immediately succeeding every period of Gesen.-, comm. 1. A wind instru- seven times seven years; i. e., on this day of ment, Exod. xix. 13: more fully, this month, every recurring fiftieth year, Josh. vi. 5, and Dipi, Josh. vi. 6, 8; Lev. xxv. 9-11, 13, 15, 31, 40. Josephus Digiŋ nímpic, vi. 4, 13, jubilee horns, trum- Antiq., lib. iii. 12. And, at this period, the pets. Of the blowing or sounding of this person and property of every Israelite, in any instrument is used the phrase, way incumbered with servitude or debt, Josh. vi. 5; Exod. xix. 13. Comp..became free. Hence, the eros apéσews, and The proper signification is not clear. The aperis, of the LXX. A Chaldee and the Hebrew interpreters explain in the lengthening out, continuing the sound, baby, ram, hence, rams' horns, trumpets with the horn of the Jubilee, &c., or, more made of rams' horns; according to . Levi literally, of the Jubilee-er, i. e., of the person and Akiba, it signifies the same also in usually announcing the Jubilee with it, Josh. Arabic, where however it is now obsolete. vi. 5; Exod. xix. 13, . In Josh. Vid. Bocharti Hieroz., part i., lib. ii., cap. vi. 6, nii; Ib. 4, 8, 13. o nimpic, 43. Others sonus tractus (from ), but not etymologically the same thing with which is not applicable. Equally obscure is,, Lev. xxv. 9, as Gesenius will have it; 2. bany, Lev. xxv. 13, 15; xiii. 40, and although exegetically there is no essential merely, ver. 28, 30, 33, the jubilee year, difference between them. The same may be every fiftieth (according to others, but said of nini, Joshua vi. 4, 5. falsely, every forty-ninth) year, which ac- similar mistake has been made by the Jews cording to the Mosaic law was a year of in the phr. 2, where, from the conrelease, xxv. 10, &c. LXX, TOS Tijs ȧpé- sideration that this horn was a ram's horn, σews, apeσis. Vulg., annus jubilei, annus they came to the conclusion that here jubileus. The etymology is also here dubious, meant a ram! most probably it is connected with the former, because (which however is nowhere expressly mentioned) this year was announced with jubilee horns (as the new year with trumpets). Comp. Carpzov. Apparat. ed Antiquit. s. cod., p. 447, &c. Prof. Lee.-, masc. pl. i. Arab. ,, acriter persecutus fuit; imbrem effudit, See r. 2. The note of Gesenius here, in which he tells us that the usage of both ", and i, rests on an idiom not generally understood, and which is found in three different forms; means only, that, as a singular noun may be taken generically signifying all or many of the class to which it belongs, so the singular or plural may be used either in the first or second word in the construction, or both a thing well known to the Grammarians. See Gram. artt. 142; 215. 5, &c. Rosen. Dissentiunt interpp. de propria Exstat in lingua significatu. §c. Syr., deduxit, adduxit; whence , processus aquarum, rivus. Drawing out at length, seems to be the nominis primary sense: the secondary, running, Hebr. verbum, fluxit, in longum dima terræ. Ver. 11. Au. Ver. Of thy vine undressed. See notes on verse 5. Ver. 12, 13, &c. Au. Ver.-Jubile. See notes on verse 10. navit, quod solum in conjug. 3, tam activa, | sententiæ favet R. Salomo (Jarchi): Jobel est , deduxit, produxit, tam passiva, nomen ejus anni propter clangorem productum productus, adductus est, in Cod. Hebr. legitur, buccinæ. A certo autem vel ritu, vel facto, stata et nomina peperit,,, fluctus, tempora, solennitates et festa, nomina esse aquarum fluenta, tum etiam, proventus sortita, exemplo, Exod. xii. 13, 27, Ad eandem illam radicem et nomen, Num. xxix. 1; Di', aliisque 2 plerique philologi revocant, nec tamen passim constat, nec eget probatione." una omnes ratione. Fullerus in Miscell. SS., 1. iv., cap. 8, annum interpretatur To ἔτος τῆς ἀναγωγῆς, annum reductionis, “reducebat enim," inquit, "annus ipse omnes ad vetustas sedes agrosque suos, ad antiqua hæreditatum jura, et primas vivendi conditiones," unde quoque e Philone àлoκαтáσTaσw, restitutionem, dicit, quod anno 50, res ac personæ apud Judæos universa in loca pristina restituerentur. Eadem Syri mens fuit. Nos quidem adstipulamur iis, qui sonitum et clangorem tubæ protractiorem proprie denotare ajunt, quæ sententia et linguæ nititur analogia, et locorum parallelorum concentu tantum non exigitur, et simplicitate sua se commendat. Eam adscivit et Jo. Gottl. Carpzov. in Diss. de anno Jobelco secundum disciplinam Hebr., Lips. 1730, 4, inserta auctoris Apparatui historicocritico antiquitatum Sacri codicis, p. 417, sqq. "Quandoquidem enim," inquit, p. 449, proprie est in longum deduxit seu protraxit, ut aquarum fluenta, hine dicimus vocabulum rei suæ attemperatum, quod sonum longe productum, et initiationi anni libertatis fere proprium denotat, unde porro, per metonymiam signi, ipse quoque annus hoc nomine venit. Planum hoc est ex vocis constructione et usu. sing pa, cum trahetur sonus. Jos. vi. 5, suppleatur ellipsis: cum productiore sono inflabitur cornu Jobelaum; ita enim apposite dicitur cornu his usibus, talique sono et cantui appropriatum. Sic etiam Jos. vi. 4, 6, 8, 13. bis nipi, buccinæ clangoris Jobelæorum appellantur. Recte itaque annus Vel si ex Au. Ver.-Ye shall not oppress one another. Au. Ver.-Oppress. Au. Ver.-For I am the LORD your God. Ged., Booth.-For I, the LORD [Heb., Booth., Jehovah] your God so command. Ver. 18. Au. Ver.-Statutes and judgments. See notes on xviii. 4. Ver. 23. Au. Ver.-23 The land shall not be sold for ever [or, to be quite cut off; Heb., for Gesen. fem. properly, extermination, destruction, from 2, hence, Ex. xix. 13, for ever entirely, i. q. 7. Lev. xxv. 23, 30. -com, לצמיתת vendatur ad abscissionem, h. e., ita ut penitus a possessore abdicetur, sine spe redemtionis. Ver. 26. Au. Ter.-26 And if the man have none his hand hath attained and found sufficiency] to redeem it. clangore ejusmodi solenni promulgandus, eodemque sensu simpliciter vocatur Lev. xxv. et xxvi. Contra vero, sive buccinæ, to redeem it, and himself be able [Heb., sive reductionis aut restitutionis, sive missionis, dimissionis, aut remissionis amplectaris notionem, vel absurda prodibit, vel impropria, et per ambages evolvenda explicatio, si Scriptura dixisse perhibeatur: cum traketur buccina, vel restitutio, seu missio ac dimissio, item cornu buccinæ, aut remissionis ac restitutionis, et tube buccinarum, remissionis aut restitutionis, juxta loca modo allegata. Nostræ Bp. Patrick. In the Hebrew it is, "his hand hath attained and found sufficiency:" which justifies the limitation the Jews put upon this (as I observed, ver. 21), that he should not have the right of redemption, unless he was grown able to repurchase it since the sale of it. |