LEVITICUS.

Tabernacle of the congregation. See notes cording to this translation, the place speaks

only of free-will offerings, or such as were
not prescribed by God to be offered in course,
but were offered at the pleasure and by the
voluntary devotion of any person, either by

1272 needed or desired, or by way of thanks

way of supplication for any mercy which he אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן־ .giving for any favour or blessing received הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצֹאן תַּקְרִיבוּ

,before the LoRD: and the priests, Aaron's sons יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב shall bring the blood and sprinkle the blood אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה:

Pool. He shall kill; either, 1. The offerer, who is said to do it, to wit, by the priest; for men are commonly said to do what they cause others to do, as John iv. He shall offer it of his own voluntary will, 1, 2. Or, 2. The priest, as it follows, or &c.-before the Lord. the Levite, whose office this was. See

Bp. Horsley, Pool, Rosen., Ged., Booth., Exod. xxix. 11; Lev. viii. 15; Numb. Lee, &c.-He shall offer it for his accept-viii. 19; 1 Chron. xxiii. 28, 31; 2 Chron. ance before Jehovah.

Pro

Bp. Patrick. He shall kill the bullock.] | here expressed. The Jews say it belonged That is, the man himself who brought it, as not to the priests to do this, but to the man Rasi interprets it; or one of the Levites, as himself, who brought the beast to be offered. others understand it: for they killed the For (to show in brief what belonged to the paschal lamb at that great passover men-owners of the sacrifice, and what to the tioned 2 Chron. xxx. 17, as Bochart observes. priests) it may be fit to note out of AbarBut he should have added the reason of it, binel, that each of them had five things to which Rasi there gives; that a great many do. The owner of the sacrifice laid his of the congregation having not sanctified hand upon it, killed, flayed, cut it up, and themselves (as we read in that place), washed the inwards: and then the priest "therefore the Levites had the charge of the received the blood in a vessel; sprinkled the killing of the passover, for every one that blood; put fire on the altar; ordered the was not clean, to sanctify them unto the wood on the fire; and ordered the pieces of Lord." Otherwise every man might kill his the sacrifice upon the wood. own passover (Exod. xii. 6), as they might Rosen.-Et excoriet holocaustum. do all their other sacrifices. For certain it Cod. Sam. et LXX legerunt, is, this was none of the work of priests, as atque pro . Tunc esset sensus, a Maimonides shows in a passage mentioned sacerdotibus (non ab offerente) victimam esse by Dr. Cudworth (in his book concerning excoriandam et in frusta dividendam. the Lord's Supper, p. 27), out of Biath Ammikdath: where he quotes this very place to prove, that "the killing of the holy things might lawfully be done by a stranger; yea, of the most holy things: whether they were the holy things of private persons, or of the whole congregation." The common objection to this is, that none might come into the court where the altar was but the priests. To which the answer is plain, that this occasion other persons might come upon so far within the court, because it was indispensably necessary that the man who brought the sacrifice should lay his hand

Ver. 9.

shall he wash in water: and the priest shall Au. Ver.-9 But his inwards and his legs burn all on the altar, to be a burnt sacrifice,

an offering made by fire, of a sweet savour

unto the LORD.

Shall he wash.
Ged.-Being washed.
Booth.-Shall be washed.
The priest. So the Heb.
Ged., Booth.-A priest.

Ver. 10.

וְאִם־מִן־הַגּוֹן קָרְבָּכָוֹ מִן־הַכְּשָׂבִים אוֹ upon the head of it; which was to be done

at the altar when it was to be slain.

Rosen., Et mactet, sc. mactans, i.e., vel is ipse, qui victimam adduxit, vel, ut alii volunt, Levita aliquis, quod colligi posse putant ex 2 Chr. xxx. 17, et xxxv. 10, 11, ubi Levitæ paschales agnos jugulant, sed sanguinem spargunt sacerdotes. Sic apud Romanos sacerdos non jugulabat victimam, sed popa, aut victimarius, ad sacerdotis nutum.

Bp. Patrick.-Flay the burnt offering.]

ἐὰν δὲ ἀπὸ τῶν προβάτων τὸ δῶρον αὐτοῦ τῷ κυρίῳ, ἀπό τε τῶν ἀρνῶν, καὶ τῶν ἐρίφων εἰς ὁλοκαυτώματα, ἄρσεν ἄμωμον προσάξει AvTÓ.

Au. Ver.-10 And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.

Ged., Booth.—And if his offering to Jehovah [Sam., LXX] be from the flocks, whether of the sheep, or of the goats, let him offer a male without blemish; at the ofer it [Sam.]. door of the congregation-tabernacle shall he

καὶ σφάξουσιν αὐτὸ ἐκ πλαγίων τοῦ θυσιασ

Whose work it was to fay the beast, is not τηρίου πρὸς βοῤῥᾶν ἔναντι κυρίου.

Au. Ver.-11 And he shall kill it on the hic non per plumas, sea per sordes, vel side of the altar northward before the LORD. fimum exposuerunt. Mihi locus ita reddendus videtur: amovebit ventriculum ejus cum sordibus ejus.

Ged., Booth. And he shall lay his hand upon its head [LXX], and one shall kill it [Ged., it shall be slaughtered] on the side of the altar northward before Jehovah.

Ver. 16.

commode מראה Vox

T

sumitur pro ventriculo, et reliquis visceribus, quæ cibo concoquendo et digerendo inserviunt ipsa ingluvie non exclusa. Descendit enim a, quod Arabibus significat cibum concoxit et digessit. Quod autem additum

kaì ảþeλeî tòv #póλоßov σùv тоîs птeроîs, vertam cum sordibus ejus, sc.

κ.τ.λ.

Bp. Patrick. With his feathers.] Which were no more to be offered, than the skin of the beasts (ver. 6).

Pool, Rosen., Ged., Booth., Lee, &c.With its contents.

Gesen.—, fem. Levit. i. 16, the filth in the crop, probably for i, as part. Niph. from, excrementum, quod excernitur,

ven

triculi, id nihil habet difficultatis. Nam in cognato verbo i vidimus; propriam emicandi notionem ad sordium excretionem translatam esse (apud Arabes vocantur sordes, quæ ex valva ovis prodeunt post partum). Addi potest, pro sordibus, quæ adhuc in intestinis hærent, occurrens, Jes. iv. 4; Prov. xxx. 12. Quare mirum non est, etiam, quod particip. est, dicens rem emicantem, honeste sordes intestinorum, quæ emicando excernuntur, designare."

CHAP. II. 1.

ἐὰν δὲ ψυχὴ προσφέρῃ δῶρον θυσίαν τῷ κυρίῳ, σεμίδαλις ἔσται τὸ δῶρον αὐτοῦ, καὶ

ejicitur. So Onkelos, Targum Hieros., Syr. ἐπιχθεῖ ἐπ' αὐτὸ ἔλαιον, καὶ ἐπιθήσει ἐπ ̓ αὐτὸ

Arab., and Samar. comp. 7 and is.

-pleri וְהֵסִיר אֶת־מִרְאָתוֹ בְּנֹצָתָהּ Rosen. Verba

que vertunt et removebit ingluviem ejus cum
plumis ejus. Putant, hæc duo præcipi,
evellendam esse ingluviem, et totam de-
plumandam esse. Sed hæc interpretatio
(bene monente Nic. Guil. Schroedero in
Observv. ad Origg. Hebrr., p. 178, sq.) variis
premitur incommodis.
potest reddi cum plumis ejus, scil. avis. Si
enim ad avem rediret hoc pron., scribendum
fuisset in. 2. Particula 1 in tali vocum

structura, non per cum exponi potest. Ea quidem hanc vim habet, quando agitur de rebus ita conjunctis, ut una alteri insit, vel proxime adhæreat, ut Ex. viii. 1. Extende manum tuum, cum baculo tuo, quem sc. in manu tua teneas. Sed ut ingluvies sit cum plumis, talis structuræ nullum puto exemplum proferri posse. Moses, si ejusmodi sensum intendisset, scripsisset saltem, ingluviem, ejus, et plumas ejus. 3. Non hic simul

λίβανον. θυσία ἐστί.

Au. Ver.-1 And when any will offer a meat offering unto the LORD, his offering shall be of fine flour, and he shall pour oil upon it, and put frankincense thereon: Meat offering.

Gesen. fem. (from in Arab. to make a present.) 1. A present, gift, Gen. xxxii. 14, 19, 21; xliii. 11, 15, 25, 26, &c. 2. Especially, a present offered to God, an offering, Gen. iv. 3, 4, 5. In the Mosaic ritual it is applied especially to the unbloody sacrifices as offerings of meat and drink, which were offered with the animal sacrifices, Levit. ii. 1, 4, 5, 6; vi. 7; vii. 9; xiv. 10; xxiii. 16; Numb. xv. 4, 6, and frequently. Hence, sacrifice and offering, Ps. xl. 7; Jer. xvii. 26; Dan. ix. 27.

Ged. and Booth. follow Sam. and LXX

jiciet eam juxta altare, sc. eam unam rem,

fuit, cur ex avibus ingluvies evellenda fuerit,

non item ventriculus et intestina, cum sordibus, quæ in his hærent? cf. vs. 9 et 13. Ob has, puto, rationes complures tam veterum, quam recentiorum interpp.

καὶ οἴσει πρὸς τοὺς υἱοὺς ̓Ααρὼν τοὺς ἱερεῖς. Kaì dpaέáμevos át' avtîs „λýpy tǹv dpáka àñò

לַיהוָה :

τῆς σεμιδάλεως σὺν τῷ ἐλαίῳ, καὶ πάντα τὸν significatione denotat celebrationem Dei, λίβανον αὐτῆς, καὶ ἐπιθήσει ὁ ἱερεὺς τὸ μνη- quæ sive interna sive externa commemoraμόσυνον αὐτῆς ἐπὶ τὸ θυσιαστήριον. θυσία ὀσμὴ εὐωδίας τῷ κυρίῳ.

tione fit in cultu divino, adeoque ipsum cultum Dei. igitur est ea Minchæ (vs. 1) pars, quæ ad cultum et commemorationem, sive celebrationem nominis divini

Au. Ver.-2 And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, pertinebat; reliqua enim pars non in cultum, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD.

sed in usum sacerdotum cedebat. Sic vs. 9, Et tollit sacerdos de Mincha, eam ejus partem, quæ commemorationi nominis divini est dicata. Similiter xxiv. 7, thus, quod panibus propositionis imponi jubetur, Ged., Booth.—And he shall bring it to dicitur fore panibus, in celebrationem Aaron's sons, the priests; and a priest shall Dei, additurque explicationis gratia TÊN take his handful of the flour, and of the, ignitum Domino, quia panes ipsi cedeoil, with all the incense; and he shall burn bant sacerdotibus, at thus illud adolebatur them, as a memorial of it upon the altar, a Deo, in laudem ejus. Quam interpretationem burnt-offering of a sweet savour to Jehovah. non parum fulcit, quod in Hiphil (ex Pool. He shall take,] i.e., that priest to qua forma nomen procul dubio deriwhom he brought it, and who is appointed vatur) pro celebrare accipitur, ut 1 Chron. to offer it. The memorial of it; that part xvi. 4, ubi Levitæ dicuntur constitui thus selected and offered; which is called ani, ad commemorandum, et ad memorial, either, 1. To the offerer, who by laudandum et ad gratias agendas. offering this part is minded that the whole incensum, sacrificium igne absumendum. of that he brought, and of all which he hath of that kind, is God's, to whom this part was paid as a quit-rent or acknowledg- xxix. 2.

ment.

Ör, 2. To God, whom (to speak the of men) this did put in

Ver. 4, 5.

est

Mingled with oil, &c. See notes on Exod.

Ver. 12.

קָרְבֶּן רֵאשִׁית תַּקְרִיבוּ אֹתָם לַיהוָה mind of his gracious covenant, and promise

of favour and acceptance of the offerer and his offering. See Exod. xxx. 16; Lev. vi. 15; Numb. v. 26.

Gesen., fem. A praise-offering, or, after LXX, Vulgate, a memorial sacrifice, μvnμoσvvov, memoriale, a sacrificial term for that part of the meat-offering, which was burnt. Levit. xxiv. 7; ii. 2, 9, 16; v. 12; Numb. v. 26. The priest took, namely, from the meat-offering a handful of flour, some oil, and the whole of the incense, and burnt it on the altar; the rest was for himself. Comp. especially Lev. ii. 9; Numb. v. 26. Rosen.- plerique odoramentum suffimentum interpretantur, Saadiam sequuti, qui in, fragrantiam, posuit; sed hæc significatio neque dialectis cognatis, neque linguæ usu evinci potest. Provocant quidem ad Hos. xiv. 8, ubi jim in a multis vertitur odor ejus sicut vinum Libani. Sed ibi sensus est memoriam Israelis non minus fore gratam et jucundam, quam vinum Libani.

:

δῶρον ἀπαρχῆς προσοίσετε αὐτὰ κυρίῳ, ἐπὶ δὲ τὸ θυσιαστήριον οὐκ ἀναβιβασθήσεται εἰς douǹv evwdias kupiw.

Au. Ver.-12 As for the oblation of the first-fruits, ye shall offer them unto the LORD: but they shall not be burnt [Heb., ascend] on the altar for a sweet savour.

Pool.-Or, the offering, or, for the offering of the first-fruits you shall or may offer them, or either of them, to wit, leaven or honey, which were offered and accepted in that case, Lev. xxiii. 17; 2 Chron. xxxi. 5. They shall not be burnt; but reserved for the priests, Numb. xviii. 13; Deut. xviii. 4.

Ged.-12 As first-fruit-offerings ye may offer them to the Lord: but they must not be burned, &c.

Booth. As to an offering of the firstfruits, ye may offer them to Jehovah; but they shall not be burnt, &c.

Rosen. In primitiis quidem ea (sc. ferautem spectat ad cultum Dei et com- mentum et mel) offerre licebit. Primitiæ memorationem laudis ejus: nam Arab, 57, enim rerum inanimatarum non altari imquod ejusdem est radicis et significationis ponebantur, sed cedebant in sacerdotum cum, peculiari quadam et absoluta portiones Num. xviii. 11–13.

Ver. 13.

express pure salt, he would most probably

the only proof, or rather presumption, that

וְכָל־קָרְבֶּן מִנְחָתְךָ בַּמֶּלַח תִּמְלָה ,Secondly . מלח טהור or מלה ברור have used dorita, ever signifies nitre, is founded on, בורית וְלֹא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ מֵעַל this very disputed passage. Thirdly, the מִנְחָתֵךְ עַל כָּל־קָרְבָּנְךְ תַּקְרִיב מֶלַח :

word would, if that were the meaning
of come in most awkwardly. I
cannot, therefore, accede to this interpreta-
tion, although it has been followed by Dathe

kaì mây dŵpov Ovσías vμŵv åλì åλio¤hora. οὐ διαπαύσατε ἅλας διαθήκης κυρίου ἀπὸ θυσιασμάτων ὑμῶν. ἐπὶ παντὸς δώρου ὑμῶν προσοίσετε κυρίῳ τῷ θεῷ ὑμῶν ἅλας.

and Schulz. After a careful examination Au. Ver.-13 And every oblation of thy of the difficulty, I think it is to be resolved meat offering shalt thou season with salt; thus. The word here does not signify neither shalt thou suffer the salt of the covenant, but food, from . It is found covenant of thy God to be lacking from thy in this signification three times in one meat offering: with all thine offerings thou shalt offer salt.

Pool. The salt of the covenant of thy God: so salt is called, either, 1. Because it fitly represented the durableness and perpetuity of God's covenant with them, which is designed by salt, Numb. xviii. 19; 2 Chron. xiii. 5. Or 2, Because it was so particularly and rigorously required as a condition of their covenant with God; this being made absolutely necessary in all their offerings, as it follows.

chapter of 2 Sam. xiii. 5, 7, 10. It is here
visibly in construction, governed by, and
governing T. The literal version then
will be sal edulii Dei tui, the salt of the food,
or portion, of thy God. See ch. iii. 11,
where that part of the sacrifice which was
burnt on the altar is called "the food, or
aliment, of a sweet-savoured burnt-
offering to the Lord."

Booth. The salt of the food of your God. Rosen.-Nunquam desit sal fœderis Dei tui, i.e., sal sacrificio farreo addendus in signum fœderis fuit amicitiæ cum Deo tuo initæ. Sal enim apud antiquas gentes signum fuit amicitiæ. Ratio autem videtur Bp. Horsley.-13 The salt of the covenant repetenda inde, quod nulla amicorum epuof thy God. Rather, the salt, the purifier laris accubatio absque sale soleret agitari; of thy God, i.e., the purifier appointed by ob idque nec decebat sacrificia, seu Dei thy God. "Salt added to the sacrifices, was convivia, sine eo apparari. Hinc in Græa type of the purity or sinlessness of Christ, corum etiam et Romanorum sacrificiis farinæ and of that which purifies believers. Now addi solebat sal. Plin. H. N. 31, 7, 41: that which purifies believers is faith in Christ Maxime in sacris intelligebatur salis aucand his atonement, and a consequent hope toritas; quando nulla conficiuntur sine mola of seeing God through him. Salt was there- salsa. Mola autem, ut docet Festus, vocatur fore a type of that purifying faith and hope far tostum et sale sparsum, quod eo molito which is the gift of the Holy Spirit. And hostia adspergerentur. Hom. Il. I., 449, believers themselves, inasmuch as they con- Χερνίψαντο δ ̓ ἔπειτα καὶ οὐλοχύτας ἀνελοντο. tribute to propagate these heavenly graces, Ulochyta hordea erant sali admixta, quæ and thereby purify the corrupted mass of effundebant in aram ante sacrificium (intermankind, are sometimes called salt." (Park-pretante Eustathio). Cf. Heynium in hurst,, 2.)

Opuscc. Acad., p. I., p. 368. Etiamnum Ged. The salt of the portion of your principes Arabum si fœdus pangunt, patellam God. Notwithstanding the speciousness of salis adponere et frustula aliquot panis sale the common interpretation, it has not given conspersa comedere solent; fœdus hoc modo universal satisfaction. Michaelis imagined pactum vocant barat milech, fœdus salis. that should be written, and that it Quod ipsum esse Hebr. Num. has here the same meaning as in Jer. ii. 22. xviii. 19, quisquis intelligit. Plura vid. in Then will be pure salt; that is, d. a. u. n. Morgenl. II., p. 149, sqq. Sine saltpetre, or nitre; which it is supposed was necessitate Michaelis pro legendum called pure, to distinguish it from sea-salt. censet puritas; a purus fuit; ut This is ingenious, but not convincing; for, sit sal puritatis (nitrum), i.e., sal first of all, if the legislator had meant to purus in sacrificiis adhiberi solitus; vid. ad