Prof. Lee.-, f. once, Deut. xiv. 13; the name of an unclean bird; which, in the parallel place, Lev. xi. 14, is written and is most probably the correct reading See page 124, above. A sort of vulture, apparently. Bochart. Hieroz., ii., pp. 191, 192, milvus; a kite.

Hallet, Booth.-13 In this place there

are two errors in the Hebrew. The first

word should be, as 'tis in the parallels cite tee

place, Lev. xi. 11, and as 'tis in the Sama-probe nim doet

ἐὰν δὲ μακρὰν γένηται ἡ ὁδὸς ἀπὸ σοῦ, καὶ

ritan in both places, NT, and not 7877, as the Hebrew scribes have falsely written it. And then the word, here inserted by the Hebrew scribes, should be left out, μὴ δύνῃ ἀναφέρειν αὐτὰ, ὅτι μακρὰν ἀπο By these means the two parallel accounts of σοῦ ὁ τόπος ὃν ἂν ἐκλέξηται κύριος ὁ θεός σου, clean and unclean creatures in Lev. and ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ, ὅτι εὐλοDeut. will be exactly the same in the He-Yo σe kúpios ó deós σov. brew, as the nature of the thing shews they 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 thee, which the LORD thy God shall choose Hebrew also, excepting only in this one to set his name there, when the LORD thy verse.-Hallet. God hath blessed thee.

Au. Ver.-24 And if the way be too

Rosen.-Vox non extat in Levitico, Ged., Booth.-But if the place which ex omissione, ut suspicatur Bochartus librariorum, qui propter óμоóт@тоv duarum Jehovah thy God shall choose for his abode, vocum et 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 tithe Alexandrinis et Samaritanis. Ceterum (when Jehovah thy God hath blessed thee). Bocharto est vultur, aliis milvus.

Sed

CHAP. XV. 2.

ליהוָה :

kind,

σεις πᾶν χρέος ἴδιον, ὁ ὀφείλει σοι ὁ πλησίον,
καὶ τὸν ἀδελφόν σου οὐκ ἀπαιτήσεις. ἐπι-
κέκληται γὰρ ἄφεσις κυρίῳ τῷ θεῷ σου.
Au. Ver.-2 And this is the manner of
the release: Every creditor [Heb., master
of the lending of his hand] that lendeth
ought unto his neighbour shall release it; he
shall not exact it of his neighbour, or of his
brother; because it is called the LORD's
release.

καὶ οὕτω τὸ πρόσταγμα τῆς ἀφέσεως. ἀφή- contain a reason of this law, to wit, that none be impoverished and ruined by a rigid and unseasonable exaction of debts. They may also be translated thus, Nevertheless [so Rosen.] of a truth, or assuredly, (as the particle chi is oft used,) there shall be no poor among you; and the sense may be this, Though I impose this law upon you, which may seem hard and grievous, yet the truth is, supposing your performance of the conditions of God's covenant, you shall not 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.

Or of his brother.

Rosen., Cum proclamaverit, sc. proclamans, i. e., cum indicta, proclamata fuerit, Lev. xxiii. 4; xxv. 10. hic subaudito participio ejusdem verbi sumendum est passive sive impersonaliter, ut Gen. xi. 9. Ver. 4.

ὅτι οὐκ ἔσται ἐν σοὶ ἐνδεὴς, ὅτι εὐλογῶν εὐλογήσει σε κύριος ὁ θεός σου ἐν τῇ γῇ, ἡ κύριος ὁ θεός σου δίδωσί σοι ἐν κλήρῳ κατακληρονομεῖν σε αὐτήν.

God, because he foresaw they would not perform their duty, and therefore would bereave themselves of the promised blessing. The Lord shall greatly bless thee; and therefore this will be no great inconvenience nor burden to thee.

Rosen. Attamen non erit inter te pauper. Sensus est: quamvis damnum videamini pati, dum remittitis debita in anno remissionis, tamen non eritis pauperes, quia Deus vos ditabit, uti sequitur. Neque enim du

: mawab aboa ababium esse potest, remissionem debiti non spectasse nisi ad pauperes, et divites hoc privilegio non esse comprehensos. Ita promissio hic quidem est, utut non absoluta, quasi nulli futuri pauperes (vs. 7, 11), sed restricta, quod ideo non futuri tales, quia anno remissionis benignos se gererent erga egenos. The Lord.

Au. Ver.—4 Save when there shall be no poor among you [or, to the end that there be no poor among you]; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it.

Pool. When there shall be no poor: so the words are an exception to the foregoing clause, which they restrain to the poor, and imply that if his brother was rich, he might exact his debt of him in that year. And

Ged. The Lord thy God [Sam., LXX, Syr., Vulg., Arab., ten Heb. and four Chald. MSS.].

Ver. 6.

Au. Ter.-Blesseth.
Ged., Booth.--Will bless.

Ver. 9.

indeed this law seems to be chiefly, if not wholly designed and given in favour to the poor and to the borrower, as is manifest from ver. 6—11. But the words are and may be rendered thus, as in the margin of our Bibles, To the end that there be [so Booth.] no poor among you. And so they thought [Heb., word] in thy wicked [Heb.,

πρόσεχε σεαυτῷ μὴ γένηται ῥῆμα κρυπτὸν ἐν τῇ καρδίᾳ σου ἀνόμημα, λέγων, κ.τ.λ.

Au. Ver.-9 Beware that there be not a

For he hath been worth a double hired servant to thee in serving thee six years.

Belial] heart, saying, The seventh year, the year of release, is at hand; and thine eye 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.-, 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 75 or 77, 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, societate utriusque and Rosenmüller give indeed a more simple verbi proxima, quam societatem nunquam one: "eandem operam, tibi navavit per deserit, quæ tamen hic divellitur ab sexennium, quam duo mercenarii navassent; affixo 7, ut perspicuum sit non per- et quod fecit, ad id præstandum duobus tinere ad 5. 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 Syrus et Arabs. Ita etiam Vulgatus, non quidem ex scriptione, sed et interpretandi necessitare, convertens, impia cogitatio.

Ver. 14.

Ver. 22, 23.
Au. Ver.-Roebuck.

See notes on xii. 15.
As water. See notes on xii. 16.

CHAP. XVI. 1.

Au. Ver.-1 Observe the month of Abib, and keep the passover unto the LORD thy

God : for in the month of Abih the Lotb וּמִיִּקְבֵּךְ אֲשֶׁר בְּרַכְךָ יְהוָה אֱלֹהֶיךָ thy God brought thee forth out of Egypt by תִּתֶּן־לוֹ :

By night.

ἐφόδιον ἐφοδιάσεις αὐτὸν ἀπὸ τῶν προβά- | night. των σου, καὶ ἀπὸ τοῦ σίτου σου, καὶ ἀπὸ τοῦ οἴνου σου. καθὰ εὐλόγησέ σε κύριος ὁ θεός σου, δώσεις αὐτῷ.

Au. Ver.-14 Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him.

Pool.-Object. They came out of Egypt by day, and in the morning, as appears from Exod. xii. 22; xiii. 3; Numb. xxxiii. 3. Answ. They are said to be brought out by night, because in the night Pharaoh was forced to give them leave to depart, and accordingly they made preparation for their departure, and in the morning they perfected the work.

Of that wherewith, &c. Houbigant, Bp. Horsley, Geddes, Boothroyd." According as." Melius Sam. Codex, p, prout benedixerit tibi, ut 18

Ver. 2.

וּבָקָר בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה לְשַׁכֵּן infra, cap. xvi. 10 in simili sententia. Sic

שְׁמוֹ שָׁם :

hoc versu Graeci interpretes καθα ευλόγησε σe, prout tibi benedixit. Omissum fuit ex altero ; quod antecedit in 227, quod si scribebatur ante inventas litteras finales. Houbigant.

Ver. 15.

Au. Ver. And [so the Heb.] the Lord.
Ged., Booth.-Until the Lord, &c.

Ver. 18.

Au. Ver.-18 It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years: and the LORD thy God shall bless thee in all that thou doest.

καὶ θύσεις τὸ πάσχα κυρίῳ τῷ θεῷ σου πρόβατα καὶ βόας ἐν τῷ τόπῳ ᾧ ἐὰν ἐκλέξηται κύριος ὁ θεός σου αὐτὸν, ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ.

Au. Ver.-2 Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there. Of the flock and the herd.

Ged., Booth. With other offerings of the flock and herd. With other offerings. These words, which in my version I have put in italics, are a necessary supplement. Delgado supplies besides, which comes to the

And

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, and with it.-to the priests, oxen as well as sheep, lepeGeddes. sachim, for the passover-offerings. thus it is used in the New Testament, John xviii. 28, where it is said, the Jews would not go into the judgment-hall, lest they should be defiled; "but that they might eat the passover," i. e., these passover-offerings, which were holy things, of which none might eat in their defilement.

Pool. The passover, i. e., either, 1. Properly and strictly so called, which was the paschal lamb, and so the sheep and oxen, which here follow, are mentioned only as additional sacrifices [so Delgado, Ged., Booth.], which were to be offered in the seven days of the paschal solemnity, Numb. xxviii. 18, 19, &c. Or, 2. Largely, to wit, for the passover-offerings [so Bochart, Houbigant, Patrick, Rosen.], to wit, which were offered after the lamb in the seven days, and so this very word is used 2 Chron. XXXV. 8, 9. And this signification seems necessary here, partly because it is here said to consist of the flock and of the herd, or of sheep and oxen, and partly because it follows, ver. 3, Thou shalt eat no leavened bread with it, seven days shalt thou eat unleavened bread therewith, i.e., with the passover, which could not be done with the passover strictly so called, which was to be wholly spent in one day. Or, 3. The feast of the passover, and so the place may be rendered, Thou shalt therefore observe or keep the feast of the passover (as those same Hebrew words are taken, Numb. ix. 5; Josh. v. 10; 2 Chron. xxxv. 1, 17, 18, 19) unto the Lord thy God, with sheep and with oxen, as is prescribed, Numb. xxviii. 18, &c.

The Lord.

Ged., Booth.-Jehovah thy God [Sam.,
LXX, Syr., Vulg., and two MSS.].
To place his name there. See notes on
xii. 6.

Ver. 3.

Au. Ver.-3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.

Affliction, &c.

Ged., Booth.- -affliction; that thou mayest remember the day when thou camest out of the land of Egypt, all the days of thy life, for thou camest out of the land of Egypt in haste.

Ver. 4.

τὸ ἑσπέρας.

Au. T'er.-4 And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.

In the evening.

Ged. In the evening twilight [Sam., ]. See notes on Exod. xii. 6.

Bp. Patrick.—The word passover signifies here not only the lamb (which was properly called pesach, or passover), which was offered the fourteenth day at even, but all the paschal sacrifices which followed after, as appears by the next words [" of the flock, and of the herd"]. Which sacrifices were appointed for all the seven days of unleavened bread (Numb. xviii. 17-19, &c.). See Bochartus in his Hierozoicon, par. i., lib. ii., cap. 50, where he shows at large that the word passover is here a general word, comprehending the particulars aftermentioned (p. 565, 566), and thus translates these words (which he justifies by many like instances), "Thou shalt therefore sacrifice the passover unto the Lord thy God," viz., Au. Ver.-7 And thou shalt roast and "of the flock and of the herd." Which eat 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 passover was which they were to morning, and go unto thy tents. offer unto the Lord. Such sacrifices as were offered in the solemn passover of Hezekiah,

Ver. 7.

· καὶ ἀποστραφήσῃ τοπρωί, καὶ ἐλεύση εἰς TouÙS OŰKOVS σOV.

Pool.-In the morning; either, 1. The morning after the seventh day, as appears,

הַשְּׁבִיעִי עֲנֶרֶת לַיהוָה אֱלֹהֶיךָ לֹא partly by the following verse, which is

ἓξ ἡμέρας φαγῇ ἄζυμα, καὶ τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξόδιον ἑορτὴ κυρίῳ τῷ θεῷ σου. οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον, πλὴν ὅσα ποιηθήσεται ψυχῇ.

Au. Ver.—8 Six days thou shalt eat un

shall be a solemn assembly [Heb., restraint] to the LORD thy God: thou shalt do no work therein.

Solemn assembly. xxxiii. 36.

See notes on Lev.

Thou shalt do no work.

added to explain and limit this ambiguous word; partly by the express command of God that the people should come to Jerusalem to keep this feast, which by God's appointment lasted for seven days; partly from the examples of the people staying there the whole time of the feast, 2 Chron. xxx. 21; xxxv. 17; and partly from the nature and leavened bread: and on the seventh day business of this feast, wherein there being so many extraordinary sacrifices to be offered, and feasts made by the people upon the sacrifices, and two days of solemn assemblies, it is not probable that they would absent themselves from these solemn services, for the performance whereof they came purposely 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| possibly some that lived near Jerusalem might go and return again to the last day of the solemn assembly. But the former seems more probable. Thy tents, i. c., thy dwellings, which he calls tents, as respecting their present state, and withal to put them in mind afterwards when they were settled in better habitations, that there was a time when they dwelt in tents.

Ged.-Ye shall not do any [Sam., LXX,

Ver. 11.

Au. Ver.-To place his name there. notes on xii. 6.

Ver. 12.

Au. Ver.-Egypt.

See

Ged. The land of [Sam., LXX, nine Heb. and two Chald. MSS.] Egypt.

Ver. 15.

Au. Ver.-15 Seven days shalt thou keep a solemn feast unto the LORD thy God in the

Ver. 18.

Bp. Patrick. It is doubtful whether he permits them to go home the next morning 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 thine increase, and in all the works of thine bread was over. It seems most reasonable hands, therefore thou shalt surely rejoice, to expound it of the former, that if men's Au. Ver.-Therefore. occasions called them home, they were not Ged., Booth-So that, bound to stay any longer at the place where | the sanctuary was, but till they had caten the paschal lamb; after which they might return home if they pleased. So Bochartus, who from hence proves that the most solemn ' days of the feast of unleavened bread were not observed like a sabbath, because men might travel home upon the first day of unleavened bread, as the whole nation travelled out of Egypt on this day, from Rameses to Succoth: yet pious people, who were able to bear so great a charge, were wont, no doubt, to stay the whole seven days before they returned home; because the first and last days of the feast were great solemnities. So they did in the passover of Hezekiah and Josiah, 2 Chron. Xxx. 21; xxxv. 17.

κριτὰς καὶ γραμματοεισαγωγείς ποιήσεις σeavτó év Taîs móλeσi σov, K.T.).

Au. Ver.-18 Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee throughout thy tribes: and they shall judge the people with just judgement.

Bp. Patrick.-Judges and officers shalt thou make thee.] To see that these and all Moses de other laws were duly observed. Cotzi, upon these words, makes this difference between schoferim and schoterim: that the former (viz., judges) were the senators in the several courts, who decided causes; and the other (officers) were no more than ministers attending the court, to