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cated to the sun, apparently, and which, when they were alive, seems to be repreaccording to Spencer, de leg. Hebr., lib. ii., sented by throwing them upon them when cap. xxv., § iii., were of a conical form: they were dead. And the Hebrew word “ κωνοειδὲς αὐτῷ σχῆμα, μελαινά τε ἡ χροία.” gillalim (which we barely translate idols), See the Thesaurus of Gesenius, p. 489, et importing something belonging to the dungseq., who cites this, with certain Phoenician | hill, is taken by some to signify the images inscriptions containing this word. See also of Baal-peor; who was worshipped, as the "Henrici Arentii Hamaker,..............Miscellanea Jews say, after a most beastly manner. Phoenicia, Lugdun. Batav. 1828,” pp. 49— These idols, whatsoever they were, though 54, and also his "Diatribe Philologico- dressed up finely, yet were no better than dead critica, aliquot monumentorum Punicorum," carcases, without any life or soul in them. &c. Ib. 1822, with Selden de Diis Syris, And we might think (if that superstition Syntag. ii., cap. viii., and the authors seve- were so old) that Moses alludes to the little rally cited in each. Upon the whole I am images of Isis, which were made of plaster disposed to believe, that the term, is and clay, and are found frequently in the rather derived from, Ham, the father of sepulchres of Egyptians at this day. Unto Canaan, of Mitsraim, &c.; and, hence, the which Christoph. Arnoldus (in his epistles progenitor of the Egyptians, &c., Gen. x. to Wagenseil) thinks the Talmudists allude, 6--20: and hence, by the latter, worshipped when they say that Pharaoh's daughter, as presiding angel of the sun, under the title becoming a proselyte to the Jewish religion, of 'Aμovv, Gr. "Appov; which is probably washed herself in the river Megullile, from our very word. Hence too, Egypt, seems to have been named xnuía. Copt. XH. See above, and Plutarch, de Iside et Osiride; Lev. xxvi. 30; Is. xvii. 8; xxvii. 9; Ezek. vi. 4, 6; 2 Chron. xiv. 4; xxxvi. 4, 7, al. non occ. Rosen.

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these dunghill idols (as some render it) of her father's house (Excerp. Gemaræ in Sota, cap. 1, sect. 40). The Dutch interpreters translate it dreck-goden, not merely for the matter (as Arnoldus thinks), but also for the form of a beetle, which lives in dung: for so they represented Isis, as Plutarch tells us in his book De Isid. et Osir. (see Wagenseil, Sota, p. 1176).

, id est, sole (Jes. xxiv. 23; xxx. 26; Job. xxx. 27; Cant. vi. 10) nomen sortita; Gesen. plur. mase. A name of vel, quia ad similitudinem orbis solaris derision or aversion, for idols, perhaps facta essent, vel, quod in tectis collocata, blocks (from, to roll), Lev. xxvi. 30; atque ita soli fuerint exposita. Ex Aben- Deut. xxix. 16, especially in Ezek. freEsræ et Bocharti Geogr. S., p. 773, sen- quently, as vi. 4, 5, 9, 13; xiv. 3; xx. 17; tentia erant templa, facta pro cultu solis, qui xxiii. 7. According to the Hebrew interpræcipue a Phoenicibus colebatur. Spen-preters, sordidi, stercorei (from ). Accordcerus l. 1., p. 473. arbitratur statuas ing to others, great, mighty (from the Arab. aut columnas quasdam altiores fuisse, e ligno, signifying to be great, mighty). vel saxo ad Obeliscorum vel Pyramidarum Prof. Lee.-, m. pl.--sing, non oec. Ægyptiacarum similitudinem formatas, de Constr. haba. The elder Lexicographers, quibus Plin. H. N. 36, 14: Trabes ex eo Idola, dii stercorii. Gesen., &c., Trunci, (Syenite lapide) fecere reges quodam cer-caudices, both, "a volvendo dicti per contamine obeliscos vocantes solis numini sacratos, temptum.” radiorum ejus argumentum in effigie est, et ita significatur nomine Egyptio. Eosdem fortasse Arabs Erpenii intelligebat, qui soles s. strong, may also be proposed as imagines solis reddidit. Cum Spencero con- synonymous here. Idols. sentit Mich. in Suppl., p. 818, ubi et veterum interpretationes expendit.

Bp. Patrick.-Cast your carcases upon the carcases of your idols.] Which were both burnt together, as some imagine. However, this expresses the utmost contempt both of them and of their idols, who were alike detestable. Their fondness of them also

جليل and جلول ,Arabic

glorious. Comp. Isa. i. 31.

5

. Arab.

Rosen. Et ponam cadavera vestra super cadaveribus idolorum vestrorum. Videntur cadaveribus idolorum frusta, sive rudera confractorum simulacrorum intelligenda. Bene Hieronymus: cadetis inter ruinas idolorum vestrorum.

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καὶ ἐξερημώσω τὰ ἅγια ὑμῶν, κ.τ.λ. Au. Ver.-31 And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.

Au. Ver.-Fall.
Ged.-Stumble.

Pool.-Your sanctuaries; either, 1. God's N

Ver. 37.

Ver. 40, 41.

abyp obypa

xxviii. 18, because there were divers apart-ey

בְּמַעֲלָם אֲשֶׁר מָעֲלוּ בִי וְאַף אֲשֶׁר־הָלְכוּ sanctuary, called sanctuaries here, as also עַמִּי בְּקְרִי : 41 אַף־אֲנִי אֵלֵךְ עִמָּם .Psal. 1xxiii. 17 ; lxxiv. 7 ; Jer. li. 51; Ezek בְּקָרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אִיְבֵיהֶם אוֹ־ ,ments in it, each of which was a sanctuary

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which is all one, a holy place, as they big bǝE? VIE? IN are severally called. And your emphatically, not mine, for I disown and abhor it, and all the services you do in it, because you have 40 καὶ ἐξαγορεύσουσι τὰς ἁμαρτίας αὐτῶν, defiled it. Or, 2. The temples built by you καὶ τὰς ἁμαρτίας τῶν πατέρων αὐτῶν, ὅτι to idols, therefore called their sanctuaries, in παρέβησαν καὶ ὑπερεῖδόν με, καὶ ὅτι ἐπορεύopposition to God's. Or, 3. Your syna- θησαν ἐναντίον μου πλάγιοι, 41 καὶ ἐγὼ ἐποgogues. But the first is most probable, ρεύθην μετ ̓ αὐτῶν ἐν θυμῷ πλαγίῳ. because he speaks of the place where they ἀπολῶ αὐτοὺς ἐν τῇ γῇ τῶν ἐχθρῶν αὐτῶν. used to offer their sweet odours here follow- τότε ἐντραπήσεται ἡ καρδία αὐτῶν ἡ ἀπερίτε ing. I will not smell, i. e., not own or accept μητος, καὶ τότε εὐδοκήσουσι τὰς ἁμαρτίας them.

Bp. Patrick. Bring your sanctuaries unto desolation.] They had but one sanctuary, and therefore some think their synagogues are comprehended under this name; for they are sometimes called sanctuaries, as I observed before. But the sanctuary, properly so called, having several parts, which were all holy, Moses may be thought to speak of it here in the plural number. As Jeremiah represents the Jews, saying, "The temple of the Lord, the temple of the Lord, the temple of the Lord are these " (ch. vii. 4); that is, both these courts wherein we stand, as well as that of the priests, and the most holy place, are all the Lord's temple. Or the word is to be applied to such places of worship as they themselves had consecrated, in opposition to God's sanctuary.

your

αὐτῶν.

καὶ

Au. Ver. 40 If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me;

41 And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:

Pool. If they shall confess, Heb., And they shall confess, where our translation and many others understand the particle if, which is also wanting and understood, Exod. iv. 23; Mal. i. 2; iii. 8. So here, And if they shall confess, &c. But there seems no necessity of any such supplement, but these and the following words may be taken as I will not smell the savour of your they lie in their plain and proper significasweet odours.] This seems to determine the tion, to this purpose, ver. 40, And through meaning of sanctuaries to God's own house, the heaviness and extraordinariness of their where sweet odours of incense, made of affliction, their consciences will force them several sweet spices, were daily offered to confess their iniquity, and the iniquity of unto him which being a representation their fathers, with their trespass which they of their prayers sent up to him, he here have trespassed against me, i. c., with their declares that he will not be appeased by prevarication with me and defection from them. me to idolatry, which by way of eminency Bp. Horsley.-Read with the Samaritan he calls their trespass; and that also they text, and a great number of Kennicott's have walked contrary to me, ver. 41, and best copies, po ne noem, “and bring your sanctuary to desolation." So Ged., Booth.

Rosen., Sacraria vestra, quæ in honorem Deorum falsorum ædificastis.

that I also have walked contrary unto them, and have brought them into the land of their enemies; i.e., that they are not come into these calamities by chance, nor by the misfortune of war, but by my just judgment

upon them. All which confession is no more the land of their enemies, when they are than Pharaoh made in his distresses, and already supposed to be in the land of their than hypocrites in their affliction use to enemies, and under the Lord's rod of afflicmake. And therefore he adds, if then their tion? Of all the ancient translators, uncircumcised, i.e., impure, carnal, profane, Tawusi alone seems to have understood his and impenitent hearts be humbled, i. e., subdued, purged, reformed; if to this confession they add sincere humiliation and reformation, I will do what follows.

Bp. Horsley.-40 "If." Rather, "Then." 40, 41, "and that also they have walked- -and that I also have walked." Rather, "and how they walked· - [How] I also walked."

original. Among moderns, the version of Houbigant's comes nearest to the point; and would, with very little variation, be perfectly clear: "Tandem [si] peccatum suum et parentum ipsorum confitebuntur [confessi fuerint], quo ipsi et patres eorum me offenderunt, et iram meam [ita] provocaverunt, ut ego, eis infensus, in terram hostium ipsorum eos deportarem," &c. This, "if then their uncircumcised I think, is undoubtedly the meaning; but, hearts be humbled, and they then accept." for the sake of perspicuity, I judged it For is, read, "and their uncircum- better to include in a parenthesis the words cised hearts shall be humbled, and then they that create the difficulty; and leave to the shall accept." sagacious critic to say, whether the context does not require such a rendering.

41

Rosen. h. 1. usque dum significare videtur, quemadmodum consona Arab. Particula subinde donec valet.

Ged." But if they will confess their own and their fathers' iniquity, in every

43

Ver. 42, 43, 44.

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וְהָאָרֶץ

42 - וְהָאָרֶץ אֶזְכֹּר : תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת־שַׁבְּרֹתֶיהָ transgression which they have committed מֵהֶם וְהֵם יִרְצוּ אֶת־עֲוֹנָם against me, and by which they have acted

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with me perversely (which made me, likewise, act perversely with them, and bring

גֶעֲלָה נַפְשָׁם : 44 וְאַף גַּם־זֹאת בִּהְיוֹתָם them into the land of their enemies); and לֹא־מְאַסְתִּים בְּאֶרֶץ אֹיְבֵיהֶם גְעַלְתִּים לְכַלְתָם לְהָפֵר בְּרִיתִי אִתָּם ment of their iniquity. The sense of this

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if, then, their uncircumcised hearts be

humbled, and they accept the punish pesh N ROSE

passage is strangely confounded in almost all the versions. Vulg.: Donec confiteantur iniquitates suas et majorum suorum, quibus 42 — καὶ τῆς γῆς μνησθήσομαι, 43 καὶ ἡ prevaricati sunt in me, et ambulaverunt ex γῆ ἐγκαταλειφθήσεται ἀπ' αὐτων. τότε προσadverso mihi. Ambulabo igitur et ego| δέξεται ἡ γῆ τὰ σάββατα αὐτῆς, ἐν τῷ ἐρημαcontra eos, et inducam illos in terram hos- θῆναι αὐτὴν δι ̓ αὐτούς. καὶ αὐτοὶ προσδέξονται tilem, donec erubescat incircumcisa mens | τὰς αὐτῶν ἀνομίας, ἀνθ' ὧν τὰ κρίματά μου corum: tune orabunt pro impietatibus suis. ὑπερείδον, καὶ τοῖς προστάγμασί μου προστ The Vulgate, as it stands, is irremediable ; ώχθισαν τῇ ψυχῇ αὐτῶν. 14 καὶ οὐδ ̓ ὡς it was, however, followed by our first trans- ὄντων αὐτῶν ἐν τῇ γῇ τῶν ἐχθρῶν αὐτῶν οὐχ lators, even down to the Generans, who all ὑπερεῖδον αὐτοὺς, οὐδὲ προσώχθισα αὐτοῖς render and 787 in the future. But ὥστε ἐξαναλῶσαι αὐτοὺς τοῦ διασκεδάσαι τὴν James's revisers saw the impropriety of this, διαθήκην μου τὴν πρὸς αὐτούς. ἐγὼ γάρ εἰμι and tried to remove it thus. They make | κύριος ὁ θεὸς αὐτῶν. the first colon of ver. 41, a part of the confession of the people in their distress; and to connect it with ver. 40, thrust in an Italic that, and render both the verbs just now mentioned in the preterite. This, at first sight, seems to reconcile the text with 13 The land also shall be left of them, itself; but I am persuaded it is not the true and shall enjoy her sabbaths, while she lieth meaning of the text; for what need was' desolate without them: and they shall there to confess that the Lord had walked accept of the punishment of their iniquity : contrary to them, and had brought them into because, even because they despised my

Au. Ter.-12 Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land.

judgments, and because their soul abhorred my statutes.

44 And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God.

Bp. Horsley.-42, 43, -" and I will remember the land. And the land also shall be left of them, &c." Rather, "and the land I will remember. And the land shall be relinquished of them, and shall be enjoying her sabbaths, while she lieth desolate, void of them, and they are accepting."

44 "And yet for all that." Or, "When things are even at this pass."

Ged.-42, 43, 44, The land itself will I remember; the land which, being left by them, shall have enjoyed its sabbaths, during its desolation, without them; until they shall accept the punishment of their iniquity for having rejected my decrees and nauseated my statutes for in that case, even while they are in the land of their enemies, &c., for I the LORD am their God.

ὃς ἂν εὔξηται εὐχὴν ὥστε τιμὴν τῆς ψυχῆς αὐτοῦ τῷ κυρίῳ.

Au. Ver.-2 Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons shall be for the LORD by thy estimation.

Pool. A singular vow, or an eminent or hard or wonderful vow; not concerning things, which was not strange, but customary; but concerning persons, as it here follows, which he vowed, or by vow devoted unto the Lord, which indeed was unusual and difficult.

For the Lord, i.e., dedicated to the Lord, and consequently to the priest. By whose estimation? Answ. Either, 1. Thine, O priest, to whom the valuation of things belonged, and here is ascribed, verse 12. Or rather, 2. Thine, O man that vowest, as appears from ver. 8, where his estimation is opposed to the priest's valuation. Nor was there any fear of his partiality in his own cause, for the price is particularly limited. But where the price is undetermined, there, to avoid that inconvenience, the priest is to value it, as ver. 8, 12. If any

Booth. 42, 43, 44, And I will remember Bp. Patrick.-Singular vow.] the land, The land which was left by them, man vowed himself, or his children, wholly and which shall have enjoyed its sabbaths, to the service of God in the tabernacle, he while it lay desolate, without them; until directs what was to be done in that case. they shall accept the punishment of their Which he calls a singular or extraordinary iniquity; because they have despised my vow; and by Philo is called eux peɣáλn, judgments, and because their soul abhorred "the great vow: it being a wonderful my statutes: For then, while they are in the piece of devotion (as the word japhli in the land of their enemies, I will not, &c. Hebrew imports), because men were desirous to help God's priests in the meanest ministry.

Rosen.-44 Attamen etiam, s. quin etiam hoc, sc. facturus sum The persons shall be for the Lord by thy (ellipsis qualis 1 Chr. xv. 13. Quia prin- estimation.] The meaning would have been cipio vos non, sc. fecistis hoe), cum fuerint more plain, if the words had been translated in terra hostium suorum, captivi in eam de- just as they lie in the Hebrew, "According portati et in ea detenti, non rejiciam eos, to thy estimation, the persons shall be for neque fastidiam eos. Præterita pro futuris the Lord." For this immediately suggests posita, quod in vaticiniis solenne. to one's thoughts, that the service of the DANE, Conficiendo eos, disrumpendo fœdus meum cum iis.

Ver. 46.

persons themselves thus devoted, was not to be employed in the tabernacle; but a value set upon them by the priest, and that to be

Au. Ver.-Statutes and judgments. See employed for the Lord, i.c., for holy uses;

notes on xviii. 4.

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for repairing the sanctuary, suppose, or any thing belonging to it. The reason why God would not accept the persons themselves, as they desired, but the value of them, for his service, seems to be, because there was a sufficient number of persons peculiarly designed for all the work of the tabernacle; which he would not have encumbered by more attendants there than were needful.

I have followed Aquila and Theod.

Bp. Horsley.-2" When a man shall make, | word &c." Rather thus: "when any one would who have Oavuaotwoŋ. accomplish a vow unto Jehovah, by a valuation of persons." If a man was desirous to discharge a vow by paying a sum of money, instead of making over the persons themselves, then the valuation was to be made by the rules that follow.

Booth. If a man shall make a singular vow, of persons to Jehovah, let there be a valuation.

Ibid.-"thy estimation." Rather, a valuation." The second in p is formative of the noun, by reduplication of the third radical it is not the pronominal suffix. This mistake runs through the whole chapter in the English translation.

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הַפְלִיא Est igitur

Rosen.-2NDON, Quum quis separaverit aliquid per votum, nempe, rebus vel personis suis, si devoverit Deo vel se, vel personam de suis, vel pecora, vel agros. Cf. Num. vi. 1. idem quod, separare quid ab usu communi Deo id consecrando. Poterat quis aut se ipsum, aut quemquam de suis Deo vovere in ejus mancipium, i.e., tabernaculi conventus, templi, ad ministerium rerum sacrarum, quæ quidem ab eo curari

Ged.-2 "If any one will distinguish himself by vowing to the LORD the value of his own person." If any one will distinguish poterant. Exemplum habemus in Samuelis himself, &c., rendered by Montanus thus: matre, 1 Sam. i. 11. Si Levita esset, ut "Vir cum separaverit votum in ordinatione Samuel, non modo curare eum oportuit, quæ tua animarum Domino." Sed quis hæc in- alii solebant Levitæ, si adessent; sed etiam telligit? Nemo, Hercule! nemo. Nor semper, Pontifici M. præsto esse, ut ex ejus much more intelligible is our common historia colligere est. Si esset ex alia tribu, version: "When a man shall make a sin-ea potuit curare, quæ non illicita erant aliis gular vow, the persons shall be for the Lord tribubus, ut, ligna in altaris usum cædere, by thy estimation." By whose estimation? aquam haurire, aliaque, quæ non necessario By that of Moses," say some; "By that a Levitis peragi debebant. Sed licuit sese of the priest for the time being," say others. redimere, uti apparet ex iis, quæ sequuntur. But the words are addressed neither to Mosesi ne qera, In æstimatione tua animæ, nor to the priest; but to the children of sc. sunto Jova. Pron. suffix. in 7 quiIsrael. To apply the p to either the dam ad sacerdotem referunt, quem Deus priest or Moses, then, is confounding ideas, hic alloquatur. Quod non placet: sacerand introducing an anacoluthon, to which, I dotem alloquitur vs. 12, de iis quibus nullum believe, there is no parallel. But let us turn pretium constitutum est; hic autem sermo to the antient interpreters who are, at least, dirigi videtur ad unumquemque, quum hæc consistent. Sept. [see above.] Vulg., lex data sit omnibus Israelitis. Vix dubium, Homo qui votum fecerit, et spoponderit Deo pronomen hic passive capiendum esse, ut animam suam, sub estimatione dabit pretium. sit æstimatio non quam tu æstimas, sed So equivalently Onk., Tharg., and both quæ æstimaberis, seu æstimandus eris, seArabs, who all considered the final as a cundum definitionem, quæ statim sequitur. paragogic letter, or understood the word Neque enim singulorem erat redemtionis impersonally, as I do. Delgado's note is pretium definire, nec sacerdotis, nisi in iis judicious: "The Hebrew substantive T, casibus qui vss. 8, 12 indicantur, sed Dei, estimation or value, is never found in Scrip- qui æstimationem personarum aut rerum ture but with the pronoun of the second redimendarum ipse definit vss. 3-7. Igitur person joined to it; and which is an ex-integri versus sententia huc redit: si quis pletive, having no use but to distinguish it vestrum nuncupaverit votum, quo se ipsum, from the meaning of an ordinance, or laying aut quemquam ex suis Deo voverit, ille autem in order." Houbigant's version is, quarum vel sese, vel alium ex suis redimere voluerit, æstimatio sit habenda. But better, perhaps, tunc redemtionis pretium, quo quis æstithat of Dathe: "Si quis votum fecerit, quod matur, Jovæ, i. e., sacrario solvendum homines spectat, æstimari debent," &c. (I erit. wonder that Michaelis and Rosenmüller were here guided by Le Clerc.) I have given a somewhat different turn to the colon, which, I am persuaded, gives the true meaning. For the rest, in rendering the

Ver. 3, 4, 5, 6, 7, 17, 18.

Au. Ver.-3 And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be

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