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Booth. If a man or woman shall commit | Bp. Horsley.-Houbigant's translation any sin which men may commit, by tres- seems to give the true sense of this verse. passing against Jehovah, and that person be" Habebit sacerdos sua quisque sancta nempe guilty. ea quæ ab singulis sibi afferentur."

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Rosen. Si peccaverit contra hominem, videlicet furto et rapina, ut ex vs. sq. apparet.

caverit in Deum, falso jurando. Cf. Lev.

v. 21.

ille culpam contraxerit.

Ver. 16.

καὶ προσάξει αὐτὴν ὁ ἱερεὺς, καὶ στήσει αὐτὴν ἔναντι κυρίου.

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יְהוָה :

Et hoc modo homo , וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא

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Ver. 7.

ἐξαγορεύσει τὴν ἁμαρτίαν, ἣν ἐποίησε, καὶ ἀποδώσει τὴν πλημμέλειαν. τὸ κεφάλαιον, κ.τ.λ.

Au. Ver.-7 Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.

Then they.

Ged., Booth. Then he [LXX].

Bp. Patrick.-7 Then they shall confess.]

Au. Ver.-16 And the priest shall bring her near, and set her before the LORD. So

Patrick, Ged., Booth.-And the priest shall present it, and place it before Jehovah.

It, i. e., the donative: not the woman; who is presented only, verse 18.—Geddes.

Rosen.-Et appropinquare faciat, adducat eam scil. mulierem. Et sistat eam coram Jova, in locum sanctum, in tabernaculi con

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הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַפָּרִים -so the particle red sometimes signifies : par

הַמְאָרְרִים :

Or rather, "if they shall confess," &c. Forse no ho he

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καὶ στήσει ὁ ἱερεὺς τὴν γυναῖκα ἕναντι κυρίου, καὶ ἀποκαλύψει τὴν κεφαλὴν τῆς γυναικὸς, καὶ δώσει ἐπὶ τὰς χεῖρας αὐτῆς τὴν θυσίαν τοῦ μνημοσύνου, τὴν θυσίαν τῆς ζηλοτυπίας, ἐν δὲ τῇ χειρὶ τοῦ ἱερέως ἔσται τὸ ὕδωρ τοῦ ἐλεγμοῦ τοῦ ἐπικαταρωμένου τούτου.

Au. Ver.-18 And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousyoffering and the priest shall have in his hand the bitter water that causeth the curse.

Bp. Patrick. The bitter water.] So called, because they put wormwood, or some such thing into it, to give it a bitter taste; as Maimonides and the ancient rabbins fancy. But the later doctors say, nothing was mixed with this water but dust; and yet it became bitter in the month. So Nachman and others. But the most probable account of all others is, that this water was called bitter, from its direful effects upon the body of the woman, if she was guilty. To which exposition Jacob Abendana inclines (see Wagenseil upon the Mischna Sota, cap. 3, sect. 5, annot. 1).

. המארים for המאררים IHeb. MS. has

That causeth the curse.] Or rather, "which brought his wife to this trial in a bitter diswas given her with curses," and dreadful position, animo amaro. Others, with more imprecations: blotted out with the bitter reason, that the water was so denominated from water (ver. 21, 23), as R. Bechai expounds it. the bitter effects it was to produce in the Ged." And the priest shall have in his guilty person: this they chiefly infer from hand the corrosive execration-water." The ver. 24 and 27, where n is commonly Sam. has instead of ; and one rendered to embitter; or, as it is in our The public version, "and become bitter;" or, as antients vary in rendering these words: Sept. Rosenmüller expresses it, ad acerbos dolores το ύδωρ του ελεγμου του επικαταρωμένου excitandos. Houbigant has strenuously TOUTOU; but how they could render either combated this idea; but his note is too long on or by eλeyμov, it is not easy to to be here inserted, nor is his reasoning conceive. Houbigant thinks they may have altogether conclusive. But neither is the read in their Heb. copy either 7 from 7, argument derived from the s of ver. 24 or from . But although the verb and 27 conclusive; for even there three eλeyx or its derivatives eλeyuos, eλeyέis, Sam. MSS. have . Dathe, indeed, eλeyxos, occur above ninety times in the endeavours to strengthen it by observing, Septuagint version, it never expresses either that the interchange of the epithets, that is, of the Hebrew roots which Houbigant sup- putting before in ver. 24 and poses them to have read here: it is generally 27, evidently leads to this meaning: "Ex the coactive voice of ', which they render qua epithetorum permutatione plane constare by eleyyw, as their eλeyuos is the repre- putem, hæc esse illius synonyma, ideoque sentative of . It is my belief that here de effectu esse intelligendum." I grant that they read, or, perhaps, own, both the effect to be produced (in the supposition which will bear to be rendered eλeyμos: and that the person has been guilty), is here I am even inclined to think that this was the expressed by the word that is transposed,

, מבארים or, מארים or, למרים original Samaritan lection, as the Samaritan | whether it be . בורה version has

The paraphrase of Vulg. but I deny that any one of these words is a is, aquas amarissimas, in quibus cum exe-synonymous term with D. The only cratione maledicta congessit. Onk., Tharg., question is, which of the three lections is the Syr., both Arabs, Pers., Gr. Ven., all seem most likely to be genuine; or, in other to have read, and to have considered words, whether we are to call this water bitter, it as denoting bitter, except Sept. and the corrosive, or convictive. They who approve Sam. interpreter, who had before them the of the first reading must render bitter; I, same reading, whatever it were, and under- who prefer the second, render corrosive; stood it in the same manner. In the sup- and the Septuagint, who seem to have read position that this is the genuine reading, the the last reading, favour the convictive, or first clause might be thus rendered, the proof giving. The learned reader will judge proof water, a meaning perfectly agreeable for himself, and adopt what seems best in to the context, and a most proper epithet his own judgment. In the rendering of for the water in question. However, as 87, the antients are all agreed; except there is no vestige of such a reading in any Syr. and the Sam. translator: the former Heb. or Sam. copy of the text yet discovered, has 77, the latter, whence HoubiI was unwilling to think that they have been gant formed his version, aquam pudicitiæ all uniformly corrupted, and have tried to exploratricem. In this he has not been folmake a suitable meaning out of the text as lowed. The version of Dathe is, aquam it now stands; I mean in the Sam. copy; perniciosam imprecationum. Michaelis has for I consider as the true reading, and only, "das fluchwasser." Hezel: "das make it a part of the verb, to fret, giftige fluchwasser," the venomous execration rankle, corrode, and accordingly have ren-water. dered "corrosive water." Those who follow the present Heb. reading make a part

Booth. The proof-execration water. Rosen., Aquæ amaritusigni

of the verb 772, and, with our common dinum diras inferentes. De vocis version, render "the bitter water." But ficatione dissentiunt interpretes. LXX, Tò what made it bitter? It is so called, say üdwp rov deyμov, aquam argutionis, quæ some commentators, because the husband, nempe arguebat adulteram. Hine conjectat

Hubigantius, illos legisse □ vel, hoc | venter intumescat. Indicatur, ut Michaelis a, investigare, illud a ma, i. q., signi- observat, is feminarum morbus, qui hydrops ficatione probandi. Clericus conjicit, LXX ovarii hodie appellari solet, sed tamen ra

, docentium legisse, quod aquæ illæ rissime invenitur. Joseph. Ant. iii. 11, 6, docere deberent, an casta esset mulier. E de hoc morbo hæc dicit: μer' aloxúvns recentioribus nonnulli putarunt, aquas illas καταστρέφει (adultera) τὸν βίον, τοῦ τε amaras vocari vel quod res amaræ aquæ σκέλους ἐκπεσόντος αὐτῇ καὶ τὴν κοιλίαν illi injectae fuissent, quod tamen si faciendum | ὑδέρου καταλαβόντος. Mortem obit ignofuisset vix credibile est a Mose non præcipi; miniosam, crure illi decidente et aqua intervel quod maritus illas uxori propinasset cute ventrem occupante. animo amaro, i. e., irato. Alii vero ab effectu illas amaras dici existimant, quod

Ver. 23.

anai

וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר acerbos dolores per eas in rea excitatos esse

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καὶ γράψει ὁ ἱερεὺς τὰς ἀρὰς ταύτας εἰς βιβλίον, καὶ ἐξαλείψει εἰς τὸ ὕδωρ τοῦ ἐλεγμοῦ

infra dicitur. Quæ sententia probabilior
videtur, imprimis propter vss. 21, 27, quibus
dicitur, aquam illam ab uxore bibendam
esse Drg, quod commode verti potest, ad
acerbos dolores excitandos. Vocem ToÛ ÉTIKATAρWμÉVOV.
Syrus vertit: exploratrices, sc. aquas, atque
Samaritanus: declarantes.

Ver. 21, 22, 23.

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21

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ἐν τῷ δοῦναι κύριον τὸν μηρόν σου διαπεπτωκότα, καὶ τὴν κοιλίαν σου πεπρη-|

σμένην.

Au. Ver.-21 Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot [Heb., fall], and thy belly to swell.

Au. Ver.-23 And the priest shall write these curses in a book, and he shall blot them out with the bitter water.

With the bitter water. So Rosen.

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Bp. Patrick.-Rather, "into the bitter water; that is, he was to scrape out the words he had written into the water, and so make the woman drink it: or, as the Jews

explain it, wash the words he had written with the bitter water till they were quite blotted out: see Wagenseil in Mischna Sotæ, cap. 3, sect. 3.

Rosen.-23 hic schedam denotat, ut Biov et libellus apud Græcos et Latinos. Dheo phy appl, Et deleat (scripturam) cum aqua amara, ut mulier biberet quasi exsecrationes cum aquis amaris mistas. hic notat cum, ut Jos. xi. 19; Jud. vii. 6; Hos. xii. 5. Ita hanc particulam etiam h. 1.

Pool.-Thy thigh; a modest signification of the genital parts [so Ged., Patrick, &c.], used both in Scripture, as Gen. xlvi. 26; Exod. i. 5, and other authors, that the sin might be evident in the punishment. To exprimunt Syrus et Saadias. rot, Heb., to fall, i. e., to die or waste away, as the word is used, 1 Chron. xxi. 14, compared with 2 Sam. xxiv. 15.

Ver. 24.

וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים,To see הַמְאָרְרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרְרִים | suddenly and violently till it burst, which

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the Jews note was frequent in cases, as Exod. xxxii. 20.

this and like

And it was a

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καὶ ποτιεῖ τὴν γυναῖκα τὸ ὕδωρ τοῦ ἐλεγμοῦ τοῦ ἐπικαταρωμένου. καὶ εἰσελεύσεται εἰς

and thy thigh to rot [or fall].” These αὐτὴν τὸ ὕδωρ τὸ ἐπικαταρώμενον τοῦ ἐλεγμοῦ.

expressions are to be understood literally. The belly was to swell with the scirrhous tumour of a diseased ovary, while the flesh of the thigh, which in the healthy state is firm and plump, should waste with disease, and become flaccid.

Au. Ver. 24 And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter. Boothroyd.-24 And he shall cause the woman to drink the proof-execration water;

Ged. By making thy thigh to fall down, and the execration-water shall enter into and thy womb to be inflamed. her, as a proof of her guilt or innocence.

Rosen.-Faciendo ut femur tibi decidat et

See notes on ver. 18.

Rosen. Deinde bibendum tradat mulieri so the Jews here commonly understand it, aquam perniciosam imprecationum.

JT: IT

Ver. 27.

"if the man be guiltless from iniquity." For thus the rule is expressed in the Gemara, upon the fifth chapter of Sota: "When the husband is free from iniquity (i.e., from

if he be not free (i. e., be himself also

וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־ adultery), then the water tries this wife : but נִטְמְאָה וַתִּמְעַל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ guilty of adultery), then the water hath no הַמַּיִם הַמְאָרְרִים לְמָרִים וְצָבְתָה בִטְנָה power to try her :" that is, produces none of וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה

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καὶ ἔσται, ἐὰν ᾖ μεμιασμένη καὶ λήθῃ λάθη τὸν ἄνδρα αὐτῆς, καὶ εἰσελεύσεται εἰς αὐτὴν τὸ ὕδωρ τοῦ ἐλεγμοῦ τὸ ἐπικαταρώμενον, καὶ πρησθήσεται τὴν κοιλίαν, καὶ διαπεσεῖται ὁ μηρός αὐτῆς, καὶ ἐσται ἡ γυνὴ εἰς ἀρὰν τῷ λαῷ αὐτῆς. Au. Ver.-27 And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people.

Booth.-27 And when he hath made her drink the water, then it shall be, if she be defiled, and have committed a trespass against her husband, that the execrationwater shall enter into her, and become a proof of it; for her belly shall swell, and her thigh shall waste, and the woman shall be an execration among her people. See notes on verses 18 and 21.

Ver. 30, 31.

Au. Ver.-30 Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law.

31 Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.

30 And shall set.

Booth. Then shall he present.
31 Then shall the man.
Booth. And the man.

Bp. Patrick.-31 The man be guiltless from iniquity.] By iniquity here is to be understood the punishment due to iniquity. For the wife, or her parents, if she appeared to be innocent, could have no action against the husband, upon the account of this accusation. But the particle vau in the beginning of this verse signifies sometimes as much as if, as I observed upon ver. 7. And

the effects before mentioned. And so the

author of Ez. Hachajim, in Wagenseil upon Sota (p. 595), concludes from these very words, That the bitter water then only had power, when the man was free from the sin of which he suspected his wife : and gives this as the reason why, in the latter end of the second temple, this way of trial ceased, and was quite taken away by the Sanhedrin ; because the number of adulterers was then so great, that the water had no effect; according to those words of the prophet Hosea (ch. iv. 11), "I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery," &c. For that is another rule of theirs, "When adulterers were multiplied, the bitter waters ceased;" i. e., there was no trial by them (see Selden, lib. iii., Uxor. Heb., cap. 15, p. 408). Yet the Jews seem to have continued in after ages, since their temple was destroyed, some form of dreadful imprecations, in their synagogues, for the discovery of truth in doubtful cases.

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καὶ ὅσα κατεργάζεται ἐκ σταφυλῆς οὐ πίεται. καὶ σταφυλὴν πρόσφατον καὶ σταφίδα οὐ φάγεται.

Any liquor of grapes.

Bp. Horsley. Rather, "any preparation of grapes."

expressas uvas, et in eandem sententiam LXX, οἶνον ἀπὸ στεμφύλων, vinum ex uvarum expressarum retrimentis factum: coll. Arab.

Ge

Au. Ver.—3 He shall separate himself proprie fidit, fregit, tundendo laceravit, from wine and strong drink, and shall drink quod etiam de pressione et calcatione uvarum no vinegar of wine, or vinegar of strong in torculari usurpatum esse videtur. drink, neither shall he drink any liquor of senio in Lexico est i. q. Arab. 7, fructus grapes, nor eat moist grapes, or dried. acerbus vitis, aliusve arboris, omphaces. LXX, yiyapтov, granum acini, Vulgatus acinos interpretantur. Onkelos reddit, uvarum expressarum reliquias. Michaelis in Suppl., p. 588, suspicatur, esse quod post primam calcationem,, quod post secundam calcationem de uvis superest; quamquam non possit definiri, quid edule Verum ex uvis calcatis paratum fuerit. non de cibi, sed de potionis genere quodam Gesen.— fem. (from T, to dissolve), hic agi videtur. Hebræorum magistri the act of dissolving. Numb. xvi. 3: docent, esse granula uvarum inte, drink which is obtained by dissolving riora, quæ seminari solent, autem corticem or macerating of grapes. exteriorem, i. e., folliculos; quibuscum conRosen. LXX reddunt, doa sentit Gesenius, qui a 2 s. 2, quod ChalKATEрYÁČETAL ÉK σrapuλns. Hieronymus: dæis lucere, lucidum esse, denotare censet quidquid exprimitur. conferendum uvarum folliculum, sive cutem earum exte

Bp. Patrick.-Liquor of grapes.] i. e., Secondary wine; which was made by maceration of grapes in water, after the juice had been pressed out to make wine. Pliny speaks of various kinds of it (lib. xiv., Nat. Hist., cap. 10).

est cum Chald. et Syr. m, in liquido dis-riorem pellucidam.
solvit, maceravit, hinc illæ voces proprie
significant macerationem, dissolutionem, id
vero est, succum ucarum.

succum ex uvis passis expressum., be

uva recentes.

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Ver. 4.

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πάσας τὰς ἡμέρας τῆς εὐχῆς αὐτοῦ. ἀπὸ πάντων ὅσα γίνεται ἐξ ἀμπέλου οἶνον ἀπὸ στεμφύλων ἕως γιγάρτου οὐ φάγεται.

Au. Ver.-4 All the days of his separation [or, Nazariteship] shall he eat nothing that is made of the vine tree [Heb., vine of the wine], from the kernels even to the husk. 4, 9, &c. Separation.

Ged., Booth.-Nazariteship.
From the kernels even to the husk.
Ged., Booth. From the grape stones to
the rind.

Prof. Lee.-, m. pl. once, Num.

. הרץ .vi. 4, r fructus acerbus, حصرم .Arab

vitis, aliusve arboris, omphaces. Unripe, or sour grapes. Ι.ΧΧ, στεμφύλων.

Rosen.-47 Chaldæus vertit et Saadias, quæ vox apud Talmudicos acinos denotat, ex quibus oleum aliquod parari solet. Syrus: &, calcatas jam et

ἐὰν δέ τις ἀποθάνῃ ἐπ' αὐτῷ ἐξάπινα, παραχρῆμα μιανθήσεται ἡ κεφαλὴ εὐχῆς αὐτοῦ.

καθαρισθῇ, κ.τ.λ,

Au. Ver.-9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.

Ged., Booth. And if a man die by him suddenly, his Nazariteship is then defiled; and he shall shave his head on the day of his purification, on the seventh day shall he shave it.

Ver. 11, &c. Tabernacle of the congregation. See notes on Exod. xxvii. 21.

Ver. 12.

Au. Ver.-12 And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost [Heb., fall], because his separation was defiled.

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