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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 “Kwvoeldes aútô oxñua, melalvá te Ý xpoía.” gillulim (which we barely translate idols), See the Thesaurus of Gesenius, p. 489, et importing something belonging to the dungseq., who cites this, with certain Phænician bill, 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. Phænicia, 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 1977, is and clay, and are found frequently in the rather derived from cf, 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 'Auoūv, Gr. "Auuwv; which is probably washed herself in the river Megullile, from our very word. Hence too, Egypt, seems these dunghill idols (as some render it) of to have been named xnuía. Copt. XHULI.
her father's house (Excerp. Gemaræ in Sota,
cap. 1, sect. 10). The Dutch interpreters See CT above, and Plutarch, de Iside et translate it dreck-goden, not merely for the Osiride; Lev. xxvi. 30; Is. xvii. 8 ; xxvii. matter (as Arnoldus thinks), but also for the 9; Ezek. vi. 4, 6; 2 Chron. xiv. 4; xxxvi. form of a beetle, which lives in dung: for 4, 7, al. non occ. Aff. Can.
so they represented Isis, as Plutarch tells us Rosen.-093797 plerique intelligunt idola a in his book De Isid. et Osir. (see Wagenseil, an, id est, sole (Jes. xxiv. 23 ; xxx. 26; Sota, p. 1176). Job. xxx. 27; Cant. vi. 10) nomen sortita ; ! Gesen.---opgaba plur. masc. A name of vel, quia ad similitudinem orbis solaris derision or aversion, for idols, perhaps facta essent, vel, quod in tectis collocata, blocks (from 550, to roll), Lev. xxvi. 30; atque ita soli fuerint exposita. Ex Aben- Deut. xxix. 10, especially in Ezek. freEsræet Bocharti Geogr. S., p. 773, sen- quently, as vi. 1, 5, 9, 13; xiv. 3 ; xx. 17; tentia erant templa, facta pro cultu solis, qui xxiii. 7. According to the Hebrew interpræcipue a Phænicibus colebatur. Spen- preters, sordidi, stercorei (from 5-7). Accordcerus I. 1., p. 473. Dopo arbitratur statuas ing to others, great, mighty (from the Arab. aut columnas quasdam altiores fuisse, e ligno 32, signifying to be great, mighty). vel saxo ad Obeliscorum vel Pyramidarum Prof. Lee.- , m. pl.---sing. non occ. Egyptiacarum similitudinem formatas, de Constr. kab. The elder Lexicographers, quibus Plin. II. N. 36, 14: Trabes ex eo hola, dii stercorii. Gesen., &c., Trunci, (Syenite lapide) fecere reges quodam cer- caulices, both, “a volvendo dicti per contamine obeliscos rocantes solis numini sacralos, templum.” Arabic, Jola and Wo, railiorum ejus argumentum in effigie est, et ita
Comp. Isa. i. 31. Fr.
Arab. significatur nomine Egyptio. Eosdem for-19 tasse Arabs Erpenii intelligebat, qui soles s.we, strong, may also be proposed as imagines solis reddidit. Cum Spencero con- synonymous here. Idols. sentit Mich. in Suppll., p. 818, ubi et Rosen.-Et ponan calarera restra super veterum interpretationes expendit.
cadareribus iilolorum restrorum. Videntur Bp. Patrick.- Cast your carcases upon the cadareribus idolorum frusta, sive rudera concarcases of your idols.) Which were both fractorum simulacrorum intelligenda. Bene burnt together, as some imagine. Ilowerer, Hieronymus: cadetis inter ruinas idolorum this expresses the utmost contempt both of restrorum. them and of their idols, who were alike!
Ver. 31. detestable. Their fondness of them also 229 62772797 nian?? --
- kai é tepnuáow tà äyla úpôv, K.T.N. I
Ver. 37. Au. Ver.-31 And I will make your cities Au. Ver.-Fall. waste, and bring your sanctuaries unto! Ged.-Stumble. desolation, and I will not smell the savour of your sweet odours.
Ver. 40, 41. Pool.— Your sanctuaries ; either, 1. God's DSN 732 na siyang nan! 40 sanctuary, called sanctuaries here, as also -270 zabym w Psal. lxxiii. 17; lxxiv. 7; Jer. li. 51 ; Ezek.
y p? xxvii. 18, because there were divers apart- Day ? 18 41 : 7 y or, which is all one, a holy place, as they -nn yn roy biyn daah yjoy yo are severally called. And your emphatically, not mine, for I disown and abhor it, and all
: Daiy the services you do in it, because you have 40 kaì čĚayopeúoovoi tàs ápaprías avrwv, defiled it. Or, 2. The temples built by you kaì ràs ápaprias Tv Tatépwv aútov, ŐTL to idols, therefore called their sanctuaries, in Tapéßnoav kai útrepeidóv je, kai őti étropeúopposition to God's. Or, 3. Your syna-Ongav évavtsov uou a dáylou, 41 kai éyw Togogues. But the first is most probable, peúdny jet autôy év Ovuộ dayio. Kai because he speaks of the place where they ánow avtous év tŷ yộ Twv éxOpwv aút@v. used to offer their sweet odours here follow- Tóte évtparnoetai Ý kapdia aŭtov Ý åtepiting. I will not smell, i. e., not own or accept untos, kai Tóte evooKÝrovoi Tàs åpaprias 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., sub- original. Among moderns, the version of dued, purged, reformed; if to this confession Houbigant's comes nearest to the point; they add sincere humiliation and reformation, and would, with very little variation, be I will do what follows.
avtôy. Bp. Patrick. Bring your sanctuaries unto Au. Ver.-10 If they shall confess their desolation.] They had but one sanctuary, and iniquity, and the iniquity of their fathers, therefore some think their synagogues are with their trespass which they trespassed comprehended under this name; for they against me, and that also they have walked are sometimes called sanctuaries, as I ob-contrary unto me; served before. But the sanctuary, properly 41 And that I also have walked contrary so called, having several parts, which were unto them, and have brought them into the all holy, Moses may be thought to speak of land of their enemies ; if then their uncirit here in the plural number. As Jeremiah cumcised hearts be humbled, and they then represents the Jews, saying, “ The temple of accept of the punishment of their iniquity : the Lord, the temple of the Lord, the temple Pool.-If they shall confess, Heb., And of the Lord are these” (ch. vii. 4); that is, they shall confess, where our translation and both these courts wherein we stand, as well many others understand the particle if, as that of the priests, and the most holy which is also wanting and understood, Exod. place, are all the Lord's temple. Or the word iv. 23; Mal. i. 2; ij. 8. So here, And if your is to be applied to such places of wor-they shall confess, &c. But there seems no ship as they themselves had consecrated, in necessity of any such supplement, but these opposition to God's sanctuary
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 bere hare trespassed against me, i. e., 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. 11, and best copies, bawang p71, " and bring that I also have walked contrary unto them, your sanctuary to desolation.” So Ged., and hare brought them into the land of their Booth.
enemies; i.e., that they are not come into Rosen.- dong, Sucraria vestra, quæ these calamities by chance, nor by the misin honorem Deorum falsorun ædificastis. fortune of war, but by my just judgment
perfectly clear: “Tandem [si] peccatum Bp. Horsley.-40 “If.” Rather, “Then.” suum et parentum ipsorum confitebuntur
40, 41, "and that also they have [confessi fuerint], quo ipsi et patres eorum walked— and that I also have walked.”' me offenderunt, et iram meam [ita) provoRather, “and how they walked — [How] caverunt, ut ego, eis infensus, in terram I also walked.”
hostium ipsorum eos deportarem,”' &c. This, 41 - “if then their ucircumcised I think, is undoubtedly the meaning ; but, hearts be humbled, and they then accept." for the sake of perspicuity, I judged it For 18 , read 187, “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 Rosen,-ix h. l. usque dum significare does not require such a rendering. videtur, quemadmodum consona Arab. Particula subinde donec valet.
Ver. 42, 43, 44. Ged.--" But if they will confess their 9. own and their fathers” iniquity, in every Y?N?? 43 : 737N Y?N?? — 42 transgression which they have committed thaw.nsy?? co tym
בהשמה מהם והם ירצו אֶת־עונם against me
with me perversely (which made me, like-77.':
79?? ? them into the land of their enemies); and nigandica 987 44 : busa by: if, then, their uncircumcised hearts be a humbled, and they accept the punish-3?? DAS?N? D EN EINE
judgments, and because their soul abhorred) δς αν εύξηται ευχήν ώστε τιμήν της ψυχής my statutes.
avtoŨ TÔ kupio. 44 And yet for all that, when they be in Au. Ver.-2 Speak unto the children of the land of their enemies, I will not cast Israel, and say unto them, When a man them away, neither will I abhor them, to shall make a singular vow, the persons shall destroy them utterly, and to break my cove-| be for the Lord by thy estimation. nant with them: for I am the Lord their Pool.—A singular vow, or an eminent or God.
hard or wonderful vow; not concerning Bp. Horsley.-42, 43, -" and I will re-things, which was not strange, but cusmember the land. And the land also shall tomary; but concerning persons, as it here be left of them, &c.” Rather, “and the follows, which he vowed, or by vow devoted land I will remember. And the land shall unto the Lord, which indeed was unusual be relinquished of them, and shall be enjoy- and difficult. ing her sabbaths, while she lieth desolate, For the Lord, i.e., dedicated to the Lord, void of them, and they are accepting.” and consequently to the priest. By whose
44 “And yet for all that.” Or, “When estimation ? Answ. Either, 1. Thine, () things are even at this pass."
priest, to whom the valuation of things Ged.—42, 43, 44, The land itself will I belonged, and here is ascribed, verse 12. remember; the land which, being left by Or rather, 2. Thine, o man that vowest, as them, shall have enjoyed its sabbaths, during appears from ver. 8, where his estimation is its desolation, without them; until they opposed to the priest's valuation. Nor was shall accept the punishment of their iniquity there any fear of his partiality in his own for having rejected my decrees and nauseated cause, for the price is particularly limited. my statutes : for in that case, even while But where the price is undetermined, there, they are in the land of their enemies, &c., to avoid that inconvenience, the priest is to for I the Lord am their God.
value it, as ver. 8, 12. Booth.–42, 43, 44, And I will remember Bp. Patrick. Singular vow.) If any 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 evxò peyann, 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 juphli in the land of their enemies, I will not, &c. Hebrew imports), because men were desirous
Rosen.-41 omma_oNTe81, Attamen to help God's priests in the meanest ministry. etiam, s. quin etiam hoc, sc. facturus sum The persons shall be for the Lord by thy (ellipsis qualis 1 Chr. xv. 13. Quiu prin- estimation.] The meaning would have been cipio vos non, sc. fecistis hoc), 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 cos, 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. 095 to one's thoughts, that the service of the CAN DO 1973, Conficiendo cos, disrumpendo persons themselves thus devoted, was not to fædus meum cum iis.
I be employed in the tabernacle ; but a value Ver. 16.
set upon them by the priest, and that to be Au. Ver.-Statutes and judgments. See employed for the Lord, i.e., for holy uses ; notes on xviii. 1.
for repairing the sanctuary, suppose, or any
thing belonging to it. The reason why God Cuar. XXVII. 1.
would not accept the persons themselves, as Au. Ver.-And.
they desired, but the value of them, for his Ged., Booth.--Again.
service, seems to be, because there was a - Ver. 2.
suflicient number of persons peculiarly designed for all the work of the tabernacle;
which he would not have encumbered by :77777? nw more attendants there than were needful.
Bp. Horsley.—2 “When a man shall make, word up I have followed Aquila and Theod. &c.” Rather thus : “ when any one would who have Davuaotwon. accomplish a vow unto Jehovah, by a valua- Booth.-If a man shall make a singular tion of persons.” If a man was desirous to vow, of persons to Jehovah, let there be a discharge a vow by paying a sum of money, valuation. instead of making over the persons them- Rosen.-2 773 D u x, Quum quis selves, then the valuation was to be made separaverit aliquid per votum, nempe, a by the rules that follow.
rebus vel personis suis, si devoverit Deo vel Ibid.-"thy estimation.” Rather, “a se, vel personam de suis, vel pecora, vel valuation.” The second 5 in 757 is forin-| agros. Cf. Num. vi. 1. Est igitur in ative of the noun, by reduplication of the idem quod nya, separare quid abusu third radical : it is not the pronominal suffix. communi Deo id consecrando. Poterat This mistake runs through the whole chapter quis aut se ipsum, aut quemquam de suis in the English translation.
Deo vovere in ejus mancipium, i.e., taberGed.—2 “If any one will distinguish naculi conventus, templi, ad ministerium himself by vowing to the Lord the value of rerum sacrarum, quæ quidem ab eo curari 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- ali 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 Moses it's neigs 727, In æstimatione tuc anime, nor to the priest ; but to the children of sc. sunto Jove. Pron. suflix. in 72721 quiIsrael. To apply the 77 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. 77 sit estimatio non quam tu æstimas, sed So equivalently Onk., Tharg., and both qu@ astimaberis, seu æstimandus eris, seArabs, who all considered the 7 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 To, casibus qui vss. 8, 12 indicantur, sed Dei, estimation or value, is never found in Scrip- qui æstimationem personarım aut rerum ture but with the pronoun of the second redimendarum ipse definit vss. 3—7. lgitur 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 ipsi, from the meaning of an ordinance, or laying aut quemquam ex suis Deo voverit, ille autem in order." Hloubigant's version is, quarum vel sese, vel alium ex suis redimere voluerit, astimatio sit habenda. But better, perhaps, tunc redemtionis pretium, quo quis estithat of Dathe: “ Si quis votum fecerit, quod matur, Jova, i.e., sacrario solvendum homines spectat, astimari debent," &c. (I erit. wonder that Michaelis and Rosenmüller were here guided by Le Clerc.) I have Ver. 3, 4, 5, 6, 7, 17, 18. given a somewhat different turn to the colon, Au. l'er.--3 And thy estimation shall be which, I am persuaded, gives the true of the male from twenty years old even unto meaning. For the rest, in rendering the sixty years old, even thy estimation shall be