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the hoof, and cleaveth the cleft into two! 15 And the owl, and the night-hawk, claws, and cheweth the cud among the and the cuckow, and the hawk after his beasts, that ye shall eat.
kind. See notes on Lev. xi. 3.
See notes on Lev. xi. 15, 16.
Au. Ver.-16. The little owl, and the Au, Ver.-12 But these are they of which great owl, and the swan. ye shall not eat: the eagle, and the ossi
Ged, and Booth. follow the Sam. which frage, and the ospray.
reads 127 990n ng7 707 ON 0190 nx as in See notes on Lev. xi. 13.
the parallel place, Lev. xi. 17. See notes
there. Ver. 13.
Swan. See notes on Lev. xi. 18.
Ver. 17. kai tòv yútta, kai tòv ľktivov, kai tà Ôuota Au. Ver.-17 And the pelican, and the avto.
gier eagle, and the cormorant. Au. Ver.-13 And the glede, and the Pelican, gier eagle. See notes on Lev. kite, and the vulture after his kind.
xi. 18. Glede.
Cormorant. See notes on Lev. xi. 17. Prof. Lee.-, f. once, Deut. xiv. 13 ;
Ver. 18. the name of an unclean bird; which, in the
Au. Ver.--18 And the stork, and the parallel place, Lev. xi. 14, is written 787, and is most probably the correct reading.
heron after her kind, and the lapwing, and
mg the bat. See page 124, above. A sort of vulture,
See notes on Lev. xi. 19. apparently. Bochart. Hieroz., ii., pp. 191, 192, milvus ; a kite.
Ver. 24. Hallet, Booth.-13. In this place there soon by 7 are two errors in the Hebrew. The first word should be, as 'tis in the parallel Lina Top 777?!""? önnun place, Lev. xi. 11, and as 'tis in the Sama- un izmantot prip? To 737 na!
: 775 1777?1??? as the Hebrew scribes have falsely written it. And then the word 777, here inserted
| εαν δε μακράν γένηται η οδός από σου, και by the Hebrew scribes, should be left out. Men
1, 1, μή δύνη αναφέρειν αυτά, ότι μακράν απο By these means the two parallel accounts of you
Μ ε σου ο τόπος όν αν εκλέξηται κύριος ο Θεός σου, clean and unclean creatures in Lev. and Trikāņonval TÒ ovopa avtoù ékei, oti eúdoDeut. will be exactly the same in the He-Model Te kupios o Oeós oov. brew, as the nature of the thing shews they
Au. Ver.--24 And if the way be too should be, and as they are in fact in the long for thee, so that thou art not able to Samaritan text throughout, and in the carry it; or if the place be too far from Hebrew also, excepting only in this one thee, which the LORD thy God shall choose verse.-Ilallet.
to set his name there, when the Lord thy Rosen.- Vox 717 non extat in Levitico,
God hath blessed thee. ex omissione, ut suspicatur Bochartus libra Ged., Booth. But if the place which riorum, qui propter óuocómtwTOV duarum Jehovah thy God shall choose for his abode, vocum 787 et 71,7 posteriorem omiserint. be far from thee, that from the length of the Attamen h. 1. illud voc. omittitur quoque ab way thou art not able to carry thy title Alexandrinis et Samaritanis. Ceterun 7777' (when Jehovah thy God hath blessed thee). Bocharto est vultur, aliis milvus. Sed
Chap. XV. 2.
kai oŰTW TÒ Tootayua tñs åpésews. ảon-| contain a reason of this law, to wit, that DELS Tây xpéos idcov, ô óbeidel ooL Ó Tinolov, none be impoverished and ruined by a rigid kai Tòv údeloóv oov oỦk åtalThOES. Al- and unseasonable exaction of debts. They KékAntal ydp üpeois kupio tô deô qov. may also be translated thus, Nevertheless
Au. Ver.--2 And this is the manner of [so Rosen.] of a truth, or assuredly, (as the the release : Every creditor (Heb., master particle chi is oft used,) there shall be no poor of the lending of his hand] that lendeth among you ; and the sense may be this, ought unto his neighbour shall release it ; he Though I impose this law upon you, which shall not exact it of his neighbour, or of his may seem hard and grievous, yet the truth brother; because it is called the Lord's is, supposing your performance of the conrelease.
ditions of God's covenant, you shall not Or of his brother.
have any great occasion to exercise your Ged., Booth. Who is his brother. charity and kindness in this matter, for God
Pool.--Or of his brother : this is added to will greatly bless you, &c., so as you shall explain and limit the word neighbour, which be in a capacity of lending, and few or none is more general, unto a brother, to wit, in of you will have need to borrow, and thereby nation and religion ; to an Israelite, who is to expose his brethren to the inconvenience opposed to a foreigner, ver. 3. Heb., and a and burden of this law. Thus the conbrother, for that is a brother, the particle 'nexion is plain and easy, both with the foreand being oft so used, as Gen. xiii, 15, &c. | going and following words. Object. It is Because, &c.
said, the poor should never cease, ver. 11. Rosen., Booth.-When Jehovah's release- Answ. That also is true, and affirmed by year is proclaimed.
God, because he foresaw they would not Rosen.-7?, Cum proclamaverit, sc. perform their duty, and therefore would proclamans, i.e., cum indicta, proclamata bereave themselves of the promised blessing. fuerit, Lev. xxiii. 4 ; xxv. 10. No hic sub- The Lord shall greatly bless thee; and thereaudito participio ejusdem verbi sumendum fore this will be no great inconvenience nor est passive sive impersonaliter, ut Gen. xi. 9. burden to thee.
Rosen.— Attamen non erit inter te pauper. Ver. 4.
Sensus est: quamvis damnum videamini pati, dum remittitis debita in anno remis
Belial] heart, saying, The seventh year, the For he hath been worth a double hired year of release, is at hand; and thine eye servant to thee in serving thee six years. be evil against thy poor brother, and thou Ged. It is not easy to ascertain the givest him nought: and he cry unto the meaning of this passage. Eben Ezra Lord against thee, and it be sin unto thee. imagines that the common term of an hired
Houb.—59952 pas dy 727, verbum cum corde servant was three years [so Pool, Patrick), tuo nequam. Fuit trajectus ordo verborum. which he infers from Isaiah xvi. 14. So that Legitimus ordo id est 7233 cr yoga 737, verbum the slave, who served six years, did the nequam in corde tuo. Sic Psalmis xli. 9, 10; double service of a mercenary. Le Clerc v. 3, legitur osa 727, societate utriusque and Rosenmüller give indeed a more simple verbi proxima, quam societatem nunquam one: “eandem operam, tibi navavit per deserit Sousa, quæ tamen hic divellitur ab sexennium, quam duo mercenarii navassent; affixo 7, ut perspicuum sit bona non per- et quod fecit, ad id præstandum duobus tinere ad zas. Neque legis talis onus Moy- mercenariis opus fuisset : ac reverâ durior ses imponeret ei homini, quem antea ex- est conditio servi quam mercenarii, et major hibuisset ut hominem sine jugo. Ita col- | ab eo labor exigitur." locant posa Syrus et Arabs. Ita etiam
Ver. 22, 23. Vulgatus, non quidem ex scriptione, sed et
Au. Ver:--Roebuck. See notes on xii. 15. interpretandi necessitare, convertens, impia
As water. See notes on xii. 16. cogitatio. Ver. 11.
Chap. XVI. 1. Au. l'er.--1 Observe the month of Abib, and keep the passover unto the Lord thy
same. It is evident that not only the pas-12 Chron. xxx. 22, and of Josiah, 2 Chron. chal lamb but other paschal offerings are xxxv. 7—9, where it is apparent, that the here included. The judicious Saadias has king and the princes gave to the people, and very properly supplied 7991, and with it.-to the priests, oxen as well as sheep, lepeGeddes.
sachim, for the passover-offerings. And Pool.—The passover, i. e., either, 1. Pro- thus it is used in the New Testament, John perly and strictly so called, which was the xviii. 28, where it is said, the Jews would paschal lamb, and so the sheep and oxen, not go into the judgment-hall, lest they which here follow, are mentioned only as should be defiled; “but that they might eat additional sacrifices (so Delgado, Ged., the passover," i.e., these passover-offerings, Booth.), which were to be offered in the which were holy things, of which none seven days of the paschal solemnity, Numb. I might eat in their defilement. xxviii. 18, 19, &c. Or, 2. Largely, to wit, | The Lord. for the passover-offerings (so Bochart, Hou-l Ged., Booth.-Jehovah thy God Sam.. bigant. Patrick, Rosen.], to wit, which LXX, Syr., Vulg., and two MSS.). were offered after the lamb in the seven To place his name there. See notes on days, and so this very word is used 2 Chron. xii. 6. XXXV. 8, 9. And this signification seems
Ver. 3. necessary here, partly because it is here Au, l'er.-3 Thou shalt eat no leavened said to consist of the flock and of the herd, bread with it: seren days shalt thou eat unor of sheep and oxen, and partly because it leavened bread therewith, even the bread of follows, ver. 3, Thou shalt eat no leavened affliction ; for thou camest forth out of the bread with it, seven cluys shalt thou eat un- land of Egypt in haste: that thou mavest leavened bread therewith, i.e., with the remember the day when thou camest forth passover, which could not be done with the out of the land of Egypt all the days of thy passover strictly so called, which was to be life. wholly spent in one day. Or, 3. The feast
Affliction, &c. of the passover, and so the place may bel Ged., Booth. affliction ; that thou rendered, Thou shalt therefore observe or mavest remember the day when thou camest keep the feast of the passover (as those same out of the land of Egypt, all the days of Hebrew words are taken, Numb. ix. 5;lthy life, for thou camest out of the land Josh. v. 10; 2 Chron. xxxv. 1, 17, 18, 19) of Egypt in haste. unto the Lord thy God, with sheep and with
Ver. 4. oren, as is prescribed, Numb, xxviii. 18, &c.
Bp. Patrick.- The word passover signifies here not only the lamb (which was properly
Tò T7 & pas. called pesach, or passover), which was offered Au. l'er.-4. And there shall be no the fourteenth day at even, but all the leavened bread seen with thee in all thy paschal sacrifices which followed after, as coast seven days; neither shall there any appears by the next words [" of the flock, thing of the flesh, which thou sacrificedst and of the herd"). Which sacrifices were the first day at even, remain all night until appointed for all the seven days of u- the morning. leavened bread (Mumb. xvii. 17-19, &c.). In the prening. See Bochartus in his llicrozoicon, par. i., Geil. In the evening twilight [Sam., lib. ii., cap. 50, where he shows at large 0277 42 7. See notes on Exod. xii. 6. that the word passover is here a general | word, comprehending the particulars aftermentioned (p. 565, 566), and thus translates : 717???? 1733 these words (which he justifies by many like -- kai útrootpadhoy topwi, kai é devon eis instances), “ Thou shalt therefore sacrifice Tous Oikovs oov. the passover unto the Lord thy God," viz., Au. l'er.-7 And thou shalt roast and “ of the flock and of the herd.” Which leat it in the place which the Lord thy God last words are added exegetically, to explain shall choose: and thou shalt turn in the what that passorer was which they were to morning, and go unto thy tents. offer unto the Lord. Such sacrifices as were Pool.-- In the morning ; either, l. The offered in the solemn passover of Hezekiah, I morning after the seventh day, as appears,
לִיהוה אֱלֹהֵיה לא[ partly by the following verse
added to explain and limit this ambiguous word; partly by the express command of God that the people should come to Jeru-l ¢É ñuépas payn äčupa, kai tû ñuépa tî salem to keep this feast, which by God's Bdóun écódiov éopth) Kupią to deo oou. où appointment lasted for seven days; partly from ποιήσεις εν αυτη παν έργον, πλην όσα ποιηθήthe examples of the people staying there the σεται ψυχή. whole time of the feast, 2 Chron. xxx. 21 ; Au. Ver.-8 Six days thou shalt eat unxxxv. 17; and partly from the nature and leavened bread: and on the seventh day business of this feast, wherein there being shall be a solemn assembly (Heb., restraint] so many extraordinary sacrifices to be offered, to the Lord thy God: thou shalt do no and feasts made by the people upon the work therein. sacrifices, and two days of solemn assemblies, Solemn assembly. See notes on Ler. it is not probable that they would absent xxxij. 36. themselves from these solemn services, for Thou shalt do no work. the performance whereof they came pur- Ged.--Ye shall not do any (Sam., LXX, posely to Jerusalem. Or, 2. The morning Syr., and nine MSS.] servile [Sam., and after the first day (so Bochart., Bp. Patrick], probably LXX) work. and so they were permitted to go then, and
Ver. 11. possibly some that lived near Jerusalem
Au. l'er.- To place his name there. See might go and return again to the last day of notes on väi. 6. the solemn assembly. But the former seems more probable. Thy tents, i. c., thy dwell
Ver. 12. ings, which he calls tents, as respecting Au. Ver.---Egypt. their present state, and withal to put them Gei.-The land of [Sam., LXX, nine in mind afterwards when they were settled Heb. and two Chald. MSS.] Egypt. in better habitations, that there was a time
Ver. 15. when they dwelt in tents.
Au. Ver.-15 Seven days shalt thou keep Bn. Patrick.-It is doubtful whether he la solemn feast unto the Lord thy God in the permits them to go home the next morning i place which the Lord shall choose : because after the even before-mentioned, or the the LORD thy God shall bless thee in all morning after the whole feast of unleavened lihine
mleavened thine increase, and in all the works of thine bread was over. It seems most reasonable hands therefore thou shalt curely
le hands, therefore thou shalt surely rejoice, to expound it of the former, that if men's occasions called them home, they were not bound to stay any longer at the place where the sanctuary was, but till they had eaten
Ver. 18. the paschal lamb; after which they might - a ma Sri Dugi return home if they pleased. So Bochartus, who from hence proves that the most solemn days of the feast of unleavened bread were Kpitus kai ypaduatoeLoa yoyéis TTOLYOELS not observed like a sabbath, because men geauto év tais tróleoi dov, K.T.A. might travel home upon the first day of Au, Ver.--18 Judges and officers shalt unleavened bread, as the whole nation thou make thee in all thy gates, which the travelled out of Egypt on this day, from Lord thy God giveth thee throughout thy Rameses to Succoth: yet pious people, who tribes : and they shall judge the people with were able to bear so great a charre, were just judgement. wont, no doubt, to stay the whole seven Bp. Patrick.-Judges and officers shalt days before they returned home; because thou make thee.] To see that these and all the first and last days of the feast were other laws were duly observed. Moses de great solemnities. So ther did in the pass- Cotzi, upon these words, makes this difover of Ilezekiah and Josiah, 2 Chron. ference between schoferim and schoterim: XXX. 21 ; SXXV. 17.
that the former (viz., judges) were the
senators in the several courts, who decided Ver. 8.
causes; and the other officers) were no more than ministers attending the court, tu
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