Ver. 29. 495 Ged.-33" And if he be a Levite who hath the right of redemption, the house which had been sold (being in a Levitical city) must be vacated at the year of jubilee : for וְאִישׁ כִּי־יִמְכָּר בֵּית־מוֹשַׁב עִיר חוֹמָה וְהָיְתָה בְּאֶלָתוֹ עַד־תֶּם שְׁנַת מִמְכָּרוֹ the houses of the cities of the Levites are יָמִים תִּהְיֶה גְאֻלָּתוֹ : ἐὰν δὲ τις ἀποδῶται οἰκίαν οἰκητὴν ἐν πόλει τετειχισμένῃ, καὶ ἔσται ἡ λύτρωσις αὐτῆς, ἕως πληρωθῇ. ἐνιαυτὸς ἡμερῶν ἔσται ἡ λύτρωσις αὐτῆς. their possession among the children of Israel.” Au. Ver.-29 And if a man sell a dwell- gined that Jerom had read, in his Hebrew ing house in a walled city, then he may copy before, and accordingly adopted redeem it within a whole year after it is sold; that reading in his version, "Quare aliquam within a full year may he redeem it. domum si quis Levita non redemerit, irrita erit in jubilæo venditio domus ejus." But this cannot be the meaning of the legislator, and is contrary to the whole tenour of the laws in favour of the Levites. It is not, therefore, here, but in the following part of the verse, where the error lies, but which is rectified by the Septuagint, who read not but, which, I have no doubt, was Bp. Horsley.-29 "And if any man sell a dwelling-house in a walled city, it shall be redeemable. Until the year of its sale be completed is the time it shall be redeemable." Ver. 33. :the original reading, and which sets all right בַּיִת וְעִיר אֲחִזָתוֹ בַּיֹּבֶל כִּי בָתֵּי עָרִי ,must not be rendered אשר יגאל מן הלוים only הַלְוִיִּם הִוא אֲחִנָּתָם בְּתוֹךְ בְּנֵי καὶ ὃς ἂν λυτρώσηται παρὰ τῶν Λευιτῶν καὶ ἐξελεύσεται ἡ διάπρασις αὐτῶν οἰκιῶν πόλεως κατασχέσεως αὐτῶν ἐν τῇ ἀφέσει, ὅτι οἰκίαι τῶν πόλεων τῶν Λευιτῶν κατάσχεσις αὐτῶν ἐν μέσῳ υἱῶν Ἰσραήλ. Au. Ver.-33 And if a man purchase of the Levites [or, one of the Levites redeem them], then the house that was sold, and the city of his possession, shall go out in the year of jubile for the houses of the cities of the Levites are their possession among the children of Israel. "If a man purchase of (i. e., from) the Booth. And if one of the Levites have Bp. Patrick.-33 If he did not redeem demerit e Levitis, exibit, sc. gratis (vid, ad it before, it was to come back to him for vs. 31) emtio domus aut urbis possessionis nothing in this year. But there is another ejus in Jobeleo, i. e., qui a Levitis domum translation in the margin, which the first emerit, nisi prius redimatur, eâ anno Jobeleo words will bear, viz., " If one of the Levites egreditor., Qui ex Levitis, i. e., redeem them." Though he was not near of Levita, qui redemerit domum alterius Leyitæ. kin (ver. 25), yet any Levite might redeem Tribuli licebat servare domum tribulis sui ad any of these houses: however, they were to Jobeleum ; quod non esset redemtoris melior be restored to that tribe at the jubilee. conditio ac ejus, qui vendiderat, quum uter Bp. Horsley.-33 “And if a man pur-que esset Levita. Ante Vulgatus addit chase of the Levites, then the house that, hoc sensu: quare aliquam domum si quis was sold, and the city of his possession." Levita non redemerit, irrita erit in Jobeleo For, read with Vulg. and Hou- venditio domus ejus. read, with, ושיר and for, אשר לא יגאל,bigant LXX and Houbigant, 77, and for 8, read with LXX, coins, "And if it be not redeemed by any of the Levites, then the house that was sold in the city of their pos- | session." ἐὰν δὲ πένηται ὁ ἀδελφός σου ὁ μετὰ σοῦ, καὶ ἀδυνατήσῃ ταῖς χερσὶ παρὰ σοι, ἀντιλήψῃ that the land of Canaan was given in common αὐτοῦ ὡς προσηλύτου καὶ παροίκου, καὶ ζήσεται ὁ ἀδελφός σου μετὰ σοῦ. Au. Ver.-35 And if thy brother be waxen poor, and fallen in decay [Heb., his hand faileth] with thee; then thou shalt relieve [Heb., strengthen] him: yea, though he be a stranger, or a sojourner; that he may live with thee. to both. Ged., Booth.-38 I, Jehovah your God, who brought you out of the land of Egypt, to give you the land of Canaan, and to be your God, so command. Ver. 55. Au. Ver.-55 For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God. "You shall enter- Who I brought, &c. Bp. Horsley.-"Yea though he be a stranger or a sojourner." Read, with LXX, Vulg., and Houbigant, . (One MS. of (. כיגר Kennicott's has tain him with all courtesy and tenderness, Ged.-Whom I brought forth out of the as a stranger would be entertained, accord- land of Egypt; I, the LORD your God. ing to the rules of hospitality." Ged. If a fellow-citizen become poor, CHAP. XXVI. 1. לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַעֲבָה and fail in his circumstances, ye shall succotur לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂבִּית לָא תִתְּנוּ .him : let him dwell with your as a sojourner בְּאַרְצְכֶם לְהִשְׁתַּחֲוֹת עָלֶיהָ כִּי אֲנִי poor, and be reduced to want, then shall ye יְהוָה אֱלֹהֵיכֶם : Booth. And if thy brother have become | relieve him as a stranger, or a sojourner; let him live with you. ἐγὼ κύριος ὁ θεὸς ὑμῶν. οὐ ποιήσετε ὑμῖν Rosen.avin a, Peregrinum et accolam. αὐτοῖς χειροποίητα, οὐδὲ γλυπτά, οὐδὲ στήλην Ita hic dicitur is, cui proprius ager aut αναστήσετε ὑμῖν, οὐδὲ λίθον σκοπὸν θήσετε domus non est, quia domum in perpetuum, ἐν τῇ γῇ ὑμῶν προσκυνῆσαι αὐτῷ, ἐγώ εἰμι agrum ad annum jobeleum usque vendidit. κύριος ὁ θεὸς ὑμῶν. Apud Hebræos enim nemo perfecte civis erat, nisi qui fundum in Palæstina proprium haberet. Au. Ver. 1 Ye shall make you no idols nor graven image, neither rear you up a standing image [or, pillar], neither shall ye set up any image of stone [or, figured stone; Heb., a stone of picture] in your land, to bow down unto it: for I am the LORD God. Idols. See notes on xix. 4. your (b) Au. Ver.—38 I am the LORD your God, (a) which brought you forth out of the land of &c. Egypt, to give you the land of Canaan, and to be your God. "a Bp. Patrick.-Neither rear you up a Bp. Horsley.-38 'your God-you standing image.] The Hebrew word matforth to give you your God." The per- sebah, is translated by the LXX, orλnv, sonal suffix in the original in the three pre- pillar," as we also translate it in the margin. ceding verses is singular. But here it is And if we translate it statue, or standing plural, intimating that Jehovah is the God, image, we are not to understand by it the in common of him who is ordered to admi- figure of a man, or of any other creature; nister, and of him who is to receive relief; but, as the Hebrews seem rightly to take it, little allow among his people as any of the .fem מַשְׂכִּית .Gesen for any work, an altar, for instance, which is erected and set up for sacred assemblies to be held thereat, though they be to the true God. So Maimonides (as Mr. Selden observes, lib. ii., De Jure Nat. et Gent., cap. 6), who saith, this was the custom chambers of imagery, i. e., chambers, the among idolaters, to erect such statues to walls of which were painted with images or their gods. And so Pausanias saith (in his idols. Comp. verses 10, 11., Achaica), that in ancient time among the Lev. xxvi. 1, and ni Numb. xxxiii. 52, Greeks, universally, ȧvrì ayaλμáτwv eixov stones with idolatrous figures. Prov. xxv. ȧpyoi Xíðor Tipàs beŵv, "rude stones, instead 11: die, golden apples of images, had Divine honours paid to with silver figures. Others, in silver vessels them (see Maimonides De Cultu Stell. et or baskets, from Plan., cap. 6, sect. 8). These were the Prof. Lee. f. Chald. 9, specumost ancient monuments of all other: and latus, contemplatus est, aspexit. Syr. ...ɔ̃0, being plain and simple, might be thought to be less tempting and inviting, than those expectavit, intendit, speravit. Sam.", images which had the figure of men, or sideravit; ", oculus, conspectus. Eth. other creatures; yet, even these God for upp: fenestra. Aff. in, pl. bids to his people, because he would have. Aff. city. Figure (a) external, no representation of him whatsoever, though image. (b) Internal, imagination. (a) Lev. it might seem to have no danger in it. These xxvi. 1; Num. xxxiii. 52; Prov. xxv. 11. were they which the Greeks called Bairúλia (b) Ps. lxxiii. 7; Prov. xviii. 11. Some (see upon Gen. xxviii. 19, and Selden De take ni, in Prov. xxv. 11, to signify Diis Syris, Syntag. 2, cap. 1). baskets, from iv. (from Gesen.-, fem. stat. const. ), any thing erected, a pillar, column, an erected stone, cippus. Gen. xxviii. 18, 22; Exod. xxiv. 4, especially statue of an idol, e.g.,, the statue of Baal. 2 Kings iii. 2; x. 26; Lev. xxvi. 12: , ye shall not erect images and statues. 1 Kings xiv. 23; 2 Kings xviii. 4; xxiii. 14; Micah v. 13. Prof. Lee., (a) A pillar set up as a memorial, Gen. 1. c. Exod. xxiv. 4; 2 Sam. xviii. 18. (b) Image, or statue, of an idol (7, of Baal), 2 Kings iii. 2, &c. Image of stone. de Rosen.-1, sculptile quodvis e lapide aut ligno dolatum, vero a 1, statuit, denotat statuam, cippum, sive sit lapis rudis erectus, ut Gen. xxviii. 18, sive sculptoris arte elaboratus. proprie est lapis adspectus, nam non dubium esse, i.q., Aramæorum, contemplari, speculari. Qualis vero lapis illo nomine significetur, dissentiunt interpretes. LXX, Xídov σкoñòv, lapidem speculatorem, i. e., vigilem, custodem, interpretantur, eo fine positum, ut esset popuλakTwòv quiddam, et locum, quo positus erat, a quovis infortunio vel casu sinistro custodiret. Erant enim ejusmodi Bp. Patrick.-Eben Mashkith signifies lapides Ocoîs tŷs xwpas σкопоîs, diis regionis carved or figured stones that had pictures inspectoribus, seu præsidibus consecrati. Sic cut in it, as the Hebrews understand it (see Pindar. Olymp. Od. 6, vocat Apollinem Maimonides in the place before named, and Aádov beodμýτas σкоTÒν, Deli divinitus conDionys. Vossius's notes upon him). And dite prasidem. Hieronymus, titulos, Mr. Selden observes, also, it was unlawful vero lapidem insignem reddidit, to set up these in their land (as Moses here quo fortasse Græcorum λídov σколÒν expгispeaks), though it were without the temple; mere voluit, quod illi lapides insignes essent; and it was no more permitted to a proselyte vel quod lapidem adspectus existimaret lathan to an Israelite. If any man did make pidem conspicuum significare. Onkelos: such statues he was beaten. lapidem adorationis, nec aliter Jonathan et Possibly this may signify such images as Syrus. Paraphrastes Hierosol. lapidem erwere common among the Egyptians in after- roris, s. idoli dedit. Quos interpp. rem times; which were not representations of potius, quam proprium verborum signifitheir gods, but were full of symbols and catum expressisse patet. Sed non hieroglyphics, expressing some of the per-solum, vi etymi, adspectum, verum etiam fections of their gods. These God would as quod ad adspiciendum allicit, imaginem Bp. Patrick.-I will even appoint over affabre sciteque factam, figuram, sculpturam significare, liquet ex Ez. viii. 12, ubi you.] Or, as it is in the Hebrew, upon you; causing the following diseases to seize upon them (as the phrase signifies) and arrest them. reddidit. sunt penetralia figuris, s. sculpturis ornata, uti e vss. 10, 11, patet, et ex Prov. xxv. 11, ubi mala aurea e nippe, cum figuris argenteis, s. figuris argenteis distincta Terror, consumption, and the burning et ornata memorantur. Cf. et not. Jes. ague.] It is not certain what diseases are ii. 16. Hine per tropum et imagina- comprehended under these words; especially tiones denotat, quasi imagines animo con- the first, behalah, which we translate terror. ceptas, Ps. lxxiii. 7; Prov. xviii. 11. Unde But, coming from a word importing haste , erit lapis in quo figuræ sunt ca- and precipitancy, I take it to signify the latæ, aut simulacrum lapideum arte statuaria falling sickness; whereby people are so effictum. Simile quid videtur Saadias in- suddenly surprised, that they sometimes fall tellexisse, qui lapidem ornatum, intellige into the fire by which they sit. The other figuris vanis, ad idolorum cultum spectanti- two words, probably, are rightly translated. bus, vertit. Arabs Erpenii lapidem pictum For the next sachepheth is by Kimchi and a great many others understood to signify a consumption, or a hectic fever; though R. Solomon and some others seem to take it for a dropsy; for he says it is a disease that puffs up the flesh, or (as David de Pomis) makes it to break out in blotches (see Bochart in his Hierozoic., p. ii., lib. ii., cap. 18). As for the last word, chaddachat, it coming from a word denoting great heat, may well be translated a burning fever. Bp. Horsley.-For, read with the Sam. text and Houbigant, 7, "visit upon you with disease, namely, atrophy and the burning fever, consuming the eyes and causing moaning of the heart." Au. Ver. For I am the LORD your God. Ged., Booth. For I the LORD [Heb., Booth, Jehovah] your God forbid it. Ver. 2. Au. Ver.-I am the LORD. Ged. I the LORD so command. Ver. 13. Au. Ver.-I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright. Ged. So promise I, the LORD your God; who brought you out of the land of the Egyptians, that ye might not be their slaves; I, who broke, &c. Ver. 15. Ged. "This, in my turn, will I do to you: I will afflict you with diseases [Sam.], with consumptions and fevers; which shall waste your eyes and wring your hearts." With diseases. The present Hebrew text has Au. Ver.—Statutes and judgments. See, by our English translators rendered notes on xviii. 4. terror, as if the word were from 7. So also Jerom understood it, but in a different sense visitabo vos velociter [so likewise Saadias]. I am persuaded that the true reading is that of Sam., 77, but do not think, with Houbigant, that is here a רגו καὶ ἐγὼ ποιήσω οὕτως ὑμῖν. καὶ ἐπιστήσω ἐφ' ὑμᾶς τὴν ἀπορίαν, τήν τε ψώραν, καὶ τὸν ἴκτερα σφακελίζοντα τοὺς ὀφθαλμοὺς ὑμῶν, καὶ τὴν ψυχὴν ὑμῶν ἐκτήκουσαν, κ.τ.λ. Au. Ver.-16 I also will do this unto you; I will even appoint over you [Heb., upon you] terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall cat it. the root to be 72, and the meaning of 772 to be a nausea which for the most part precedes a consumption. Gesen., Lee.—, Fear, terror, astonish ment. Rosen., Gesen., Lee.-, fem., a consumption, phthisis. Gesen.-, fem., a burning or inflammatory fever. Rosen.- plerique febrim ardentem interpretantur, a 7, ardere, exardescere. Michaelis in Suppl., p. 2161, conjicit, esse sit erosio dentium. erosionem, sive cariem ossium, quum Arab. | Au. Ver.-25 And I will bring a sword upon you that shall avenge the quarrel of my covenant, &c. Veteres Interpp. in alia omnia eunt, LXX, krepa, morbus regius, aurigo, die gelbe Sucht; Vulgatus : ardorem ; Syrus scabies, impetigo; Saadias: calida febris. Diba, Conficientes oculos, i. e., Ged., Booth. And I will bring a sword upon you, which shall avenge the violation of my covenant. (morbi) מְהַשְׁכָן עַיְנִין,ut Onkelos interpretatur the sword which, חֶרֶב נֹקֶמֶת נְקָם בְּרִית-.Gesen qui obscurant oculos, labescente desiderio recuperando sanitatis. Cf. ad Ps. lxix. 4. Cause sorrow of heart. avengeth the covenant. Rosen.no, Ultorem ultionis fœderis, i.e., homines armatos, qui ulciscantur fœdus a vobis fractum et violatum. Ver. 30. Gesen.- as NT, to languish, to pine away. (Arab., idem. Syr. ?, to melt, dissolve), only in Hiph, causat. Lev. EN ÁTT xxvi. 16: ni?, which causes the soul to languish. Synonymous is the Hiph. from 1 Sam. ii. 33, by transposition, as, FN, to sigh. καὶ ἐρημώσω τὰς στήλας ὑμῶν, καὶ ἐξολο Prof. Lee.-1, v. in Kal. non occ. i. q. Opevow тà έúλiva xeɩрожоíηта vμŵv, кai Onow 27. Hiph. part. f. pl. p, Things wast-rà Koda vμŵv étì tà kŵda twv eidwdwv vμôv, ing, Lev. xxvi. 16, al. non occ. καὶ συντρίψω τὴν ὕβριν τῆς ὑπερηφανίας ὑμῶν, κ.τ.λ. Au. Ver. And I will break the pride of your power, &c. καὶ προσοχθιεῖ ἡ ψυχή μου ὑμῖν. Au. Ver.-30 And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. Images. Ged., Booth.-Sun-images. Bp. Patrick. Cut down your images.] Ged., Booth. And I will break your The Hebrew word chammanecem, which we stubborn pride. translate your images, properly signifies Bp. Patrick. The pride of your power.]" temples erected for the worship of the sun, That power wherein you glory. Which some as Aben Ezra says upon this place. For it understand of the sanctuary; which in the is certain that the Hebrews called the sun days of Eli was forsaken of the ark of God's chamma; from whence comes the word strength (as the Psalmist calls it), 1 Sam. iv. | chamman, the temple of the sun whom the 10, 11. But it seems rather to relate to ancient Phoenicians took to be the Lord of their numerous forces, which at the first were everywhere victorious; but, after sundry defeats in foregoing times, were in the days of Saul reduced to such straits, that they hid themselves in caves. Ver. 20. Au. Ver.-Trees of the land. Ged., Booth.-Trees of the field [Sam., LXX, Arab., with eighteen Heb. and four Chald. MSS]. Ver. 22. Au. Ver. And your highways, &c. Heaven. So Sanchoniathon, τοῦτον γὰρ (speaking of the sun) beòv évóμičov póvov oupavoù Kúptov. Though it is very probable, that, as superstition increased, the name of Chammanim was given to other temples, as well as those of the sun. (See Bochart in his Canaan, lib. ii., cap. 17.) Others take this word to signify what the Greeks call upateia and IIupeia, "temples of the fire;" which being worshipped by the eastern people, temples were erected in honour of it. But this is not much different from the former: the Persians worshipped the sun in Ged., Booth. So that your highways, &c. the fire, which was the symbol and repre sentative of the sun (see Selden, Syntag. ii., De Diis Syris, cap. 8). Prof. Lee.-, m. pl. 2237, sing. non occ. r. 27, cogun. 2, 27, from Arab. Heb. pm, &c. |