ditur tanquam explicationis causa: ullum day shall be a sabbath, and on the eighth have been translated also, but surely [so Ver. 40. לִפְנֵי יְהוָה -ponitur de octavo die, festo taber עֲצֶרֶת וְעַרְבִי נָחַל וּשְׂמַחְתֶּם naculorum addito. Saadias pro posuit et manete in sanctuario ejus. Saa dianæ interpretationis rationem pandit καὶ λήψεσθε τῇ ἡμέρᾳ τῇ πρώτῃ καρπὸν Kimchi, qui in Lexico diem octavum festi ξύλου ὡραῖον, καὶ κάλλυνθρα φοινίκων, καὶ tabernaculorum m dictum ait quod populus κλάδους ξύλου δασεῖς, καὶ ἰτέας, καὶ ἄγνου continetur s. retinetur in loco congregationis. κλάδους ἐκ χειμάῤῥου, εὐφρανθῆναι ἔναντι κυρίου τοῦ θεοῦ ὑμῶν ἑπτὰ ἡμέρας. Ver. 37. Au. Ver.-37 These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, everything upon his day: Ged., Booth.-Such are the stated festivals of the LORD, which ye shall solemnize by holy convocations for the purpose of offering burnt-offerings to the LORD; whether holocaust or donative, sacrifice or libation; each on his proper day. Ver. 38. Au. Ver.-Your gifts. So the Heb. Ver. 39. Au. Ver. 40 And ye shall take you on the first day the boughs [Heb., fruit] of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days. Bp. Patrick.-Boughs of goodly trees, &c.] Some fancy, that this is not a direction for the building of booths with these branches, but for the carrying them in their hands, as Josephus tells us, lib. iii. Antiq., cap. 10. But it is evident, from Neh. viii. 15, that they cut these branches to make booths, and not to carry in their hands; though it is likely that this might also be thought a fitting expression of joy in aftertimes, especially after they were expelled out of their own land. Boughs.-The Hebrew word pri signifies fruit, as is noted in the margin of our Bibles; from whence some have gathered -that they were to be the boughs of fruit הַשְּׁבִיעִי וגו καὶ ἐν τῇ πεντεκαιδεκάτῃ ἡμέρᾳ τοῦ μηνός bearing trees; nay, the Jews fancy they τοῦ ἑβδόμου τούτου, κ.τ.λ. Au. Ver.-39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days; on the first were to be boughs with their fruit, as well as though in later editions of that book this arboris densarum frondium. Onkelos reddit passage be left out. a Ver. 41. myrtos, consentientibus utroque Arabico et Goodly trees.] The Hebrew word hadar Syriaco interprete. Josephus quoque ramos doth not merely signify that which is beau- myrti Hebræos in manibus gestare ait in tiful and goodly, but that which is large and festo tabernaculorum. Sane, si ulla arbor well spread; as is observed by Hottinger, in frondium foliorumque frequentia abundat, his Smegma Orientale, lib. i. cap. 7, where myrtus est. Sed Neh. viii. 15, ubi celehe thinks these words may be thus exactly bratio festi tabernaculorum describitur, translated, "Take to you the boughs of, frondes myrti distinguuntur ab trees with broad leaves, such as the branches, foliis arboris densarum frondium. of palm-trees;" so that hadar is a general word, and "branches of palm-trees special instance of a tree with spacious leaves, which were the fittest to be used, because they were best able to defend them, either from heat, or cold, or rain. Maimonides takes this word to signify the boughs of a particular tree, which he will have to be a citron: and the Jews are so possessed with this opinion, that, at this day, they fancy the feast cannot be celebrated xxix. 40. without such branches; and therefore the Jews now in Germany send into Spain, and Au. Ver. And ye shall keep it a feast, &c. CHAP. XXIV. 1. Au. Ver.-And. Au. Ver.-Beaten. Ver. 2. See notes on Exod. Ver. 2, 3. offer the citrons to their friends as a great en nie van PA present. Hottinger saith he had one pre-aye níem najeb : צַו אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ endeavour to get one every year with the שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר pome citrons on it ; and, after the feast, they 3 מִחוּץ תָּמִיד : מוֹעֵד יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד־בְּקֶר sented to him at Heidelberg, that very year לִפְנֵי יְהוָה תָּמִיד וגו 2 ἔντειλαι τοῖς υἱοῖς Ἰσραὴλ, καὶ λαβέτωσάν σοι ἔλαιον ἐλάϊνον καθαρὸν κεκομμένον εἰς φῶς, Kavσai λúxvov diañavтòs, 3 €§WbEV TOÙ KATAπετάσματος ἐν τῇ σκηνῇ τοῦ μαρτυρίου. καὶ καύσουσιν αὐτὸ ̓Ααρὼν καὶ οἱ υἱοὶ αὐτοῦ ἀπὸ ἑσπέρας ἕως πρωὶ ἐνώπιον κυρίου ἐνδελεχώς, he wrote his book now mentioned (see Dr. Lightfoot, in his Temple Service, chap. 6, sect. 3, and Buxtorf. Synag. Jud., cap. 21). Ged.-Shoots of luxuriant wood. Rosen.—y, fructum arboris decoris, LXX, καρπὸν ξύλου ωραίου, Hieronymus: fructus arboris pulcherrima. Usus Hebræorum inde ab antiquissimis temporibus hæc verba interpretatur de malis citreis. Ita jam K.T.. Onkelos et Saadias. Sunt tamen qui putent, Au. Ver.-2 Command the children of Hebræos intellexisse poma Medica s. As-Israel, that they bring unto thee pure oil syria. Josephus Ant. iii. iv. 4, ritus festi olive beaten for the light, to cause the lamps tabernaculorum describens dicit, in manibus to burn [Heb., to cause to ascend] congestari eo festo præter aliarum arborum tinually. ramos et ramum palmæ, ita paratum, ut ex eo pendeant mala Persea, τoû μýλa Toù Ts Περσέας προσόντος. Talmudici quidam doctores pro legere jubent, permanens, a, ut significetur talis fructus, qui in arbore sua de anno in annum permaneat. Clericus verbis legis in universum indicari putat fructus selectos ex iis, quos præstantissimæ arbores, eo tempore anni, proferunt in Judæa, quos gestare et comedere juberentur eo festo, quo gratiæ agebantur Deo ob collectionem autumnalium fructuum. Cf. et Celsii Hierobot., p. i., p. 251. nay 2, Et ramum ligni s. TT 3 Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the Lord continually it shall be a statute for ever in your generations. Bp. Horsley.-2, 3.-" continually, without the vail of the testimony, in the congregation, shall Aaron order it." Rather thus, "continually, without the vail of the symbols of the tabernacle of the appointed meeting, Aaron shall set it in order." 3 Testimony. See notes on Exod. xvi. 34. Tabernacle of the congregation. See notes on Exod. xxvii. 21. Shall Aaron, &c. Ged., Booth.-Aaron and his sons [Sam., LXX, thirteen Heb., and three Chald. MSS.] shall so order, that they may burn from even, &c. Ver. 4. Au. Ver.-Pure candlestick. Ver. 5. Au. Ver.-Two tenth deals. Ged., Booth.-Two tenths of an ephah. Pool.-Two tenth deals, or, parts, to wit, of an ephah, i.e., two omers. Ver. 6. Au. Ver.-Pure table. Ged., Booth.-Table of pure gold. Ver. 7. Pool.-Or, to the bread, or for the bread, to wit, to be burnt before the Lord instead of the bread, which could not conveniently be offered to God in that manner. And this was done every time that the bread was changed. Bp. Patrick.-On the bread.] Or, for the bread. That is, offered unto God, instead of the bread; which was to be given to the priests, who waited on him at his table, for their portion. Booth. That it may be instead of the bread for a memorial, as a burnt-offering to Jehovah. Ver. 8. Au. Ver.-He. Booth. The priest. Ver. 9. Au. Ver.-9 And it shall be Aaron's and his sons; and they shall eat it in the holy וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶׁה לַיהוָה : καὶ ἐπιθήσετε ἐπὶ τὸ θέμα λίβανον καθαρὸν καὶ ἅλα, καὶ ἔσονται εἰς ἄρτους εἰς ἀνάμνησιν προχείμενα τῷ κυρίῳ. Au. Ver.-7 And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD. 7, &c. Pure. So most commentators. Ged.—“ Incense and salt [LXX]." In Explan. Note, I have said, that perhaps the uppermost loaf of each pile was burned with the incense and salt; I have added salt partly on the authority of Sept., and partly because in chap. ii. 13, all donatives are ordered to be seasoned with salt. Now the presence-loaves may, I think, be considered as a sort of donative, out of which a portion was to be burned upon the altar; and in verse 9 it is expressly said, that those loaves were given to Aaron and his sons, as their share of the Lord's burnt-offerings, Place: for it is most holy unto him of the offerings of the LonD made by fire by a per petual statute. the Heb. For it is most holy unto him of, &c. So Booth. For it is their most holy portion of, &c. Ver. 10. Au. Ver.-10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp. Ged., Booth.-Now the son of an Israelite woman whose father was an Egyptian, had come up among the Israelites, &c. Pool.-Went out, to wit, out of Egypt, being one of that mixed multitude which came out with the Israelites, Exod. xii. 38. It is probable this was done when the Israelites were near Sinai. Blasphemed. diserte expressit, et Arabs Erpenii: proProf. Lee.-Spoke contemptuously of. nunciavit. D hic, ut Deut. xxviii. 58; Pool. The name of the Lord: the words 1 Chr. xiii. (al. xiv.), 6, nomen proprium, of the Lord, or of Jehovah, are here con-, uti Hebræi loquuntur, Dei Isveniently supplied out of ver. 16, where raelitarum denotat,, quod consulto a they are expressed, but they are here omitted Mose omittitur, venerationis causa. Ob for the aggravation of his crime. He blas- eandem causam Græci ab efferendo nomine phemed the name, so called by way of emi- divino abstinebant. Pausanias Corinth. 74, nency; that name which is above every 'EXλeittikös öμvúeiv 'ATTIKŵv čσti, defective, name. And cursed, not the Israelite only, i.e., omisso Dei nomine, jurare Atticorum but his God also, as appears from ver. 15, est mos. Scholiastes ad Aristophanis Ranas : 16. They brought him; either the people Mà èròv éyà μèv, K.T.λ. hæc observat: ¿λλeπwho heard him, or the inferior magistrate, to τικῶς ὀμνύει, καὶ οὕτως ἔθος ἔστι τοῖς ἀρχαίοις whom he was first brought. ἐνίοτε μὴ προστιθῆναι τὸν θεὸν, εὐλαβείας Ged. I think it clear that in ver. 11, xápw. Solebant antiqui subinde defective D, the name (kar' eέoxnv) is equivalent to jurare, nec addere nomen Dei, reverentiæ Jehovah; which, however, I believe to have ergo. "aut male precatus est, aut constood originally in the text here, as it still vitiatus. Potuit Semi-Ægyptius Deo Israelis does in ver. 16; although its elision must male precari, optando cultum ejus ab Hehave been made at an early period, as it is wanting in Sept. and in the Sam. text. Bp. Horsley." The name [of the Lord]" the Name, s, the representative of the Godhead, the Angel in whom Jehovah had put his name, that is Christ. (See Park bræo populo deseri, neminem ejus Numen agnoscere, etc. Potuit et conviciari, spernendo ejus numen resque ab eo gestas. Ejusmodi sunt contumeliæ Pharaonis Ex. v. 2, et Rabsakis 2 Reg. xviii. 33. Deorum suorum reverentiores non erant veteres hurst, o, ix.) Ægyptii, quam Græci antiquissimi, qui aliIbid.-" And cursed." Rather, "and quando contumeliosissime de Diis loquereviled," i.e., used irreverent language. bantur, ut liquet ex variis Homeri locis. Prof. Lee.-Pih., pres. . Constr. Cf. Iliad. iii. 365, 399, sqq. Hinc natæ immed. it. med. 3. Spoke contemptuously of, reviled, declared worthless, wished ill to, Lev. xx. 9; 1 Sam. xvii. 43: 2 Sam. xvi. 9, 13; Eccl. vii. 22, &c. Rosen.-11-, Tum pronuntiavit filius Israelitidis nomen Jovæ et imprecatus est. Verbum 2, quod proprie fixit, transfixit, perforavit notare constat, passim convitiatus est, maledixit significat, ut Num. xxiii. 11; Job. iii. 8; v. 3; Prov. xi. 26. Eodem significatu 2, h. 1. plures interpp. capiunt vertuntque verbis violavit, s. impia verba jecit in Deum. Sic jam Saadias. illæ minæ, quibus Ægyptii in Sacris interdum utebantur erga Deos, de quibus Porphyrius in Epistola ad Anebonem. Mirum ergo non videbitur, hominem ab Ægyptio genitum usque adeo insanuisse, ut Deo Israelis male diceret." Cleric. sequatur, illa adscita interpretatione, Tauro-: Aoyia hisce verbis inerit. Sed transfertur verbum 222 a prima figendi notione et ad Ver. 14. Au. Ver.-Him that hath cursed, &c. See notes on ver. 11. Ver. 15, 16. 15 EN N 16 וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר,quod idem denotat, וַיְקַלֵּל Verum quum statim יִרְגְמוּ־בוֹ כָּל־הָעֵדָה כַּגָּר כָּאֶזְרָח בְּנָקְבוֹ -alium usum, quo aliquid nominatim expri T: IT שֵׁם יוּמָת : mere et designare valet, ut Gen. xxx. 28; Num. i. 17; Jes. lxii. 3. Qua et h. 1. adsumta significatione sic vertimus: di- 15 καὶ τοῖς υἱοῖς Ἰσραὴλ λάλησον, καὶ ἐρεῖς serte expressit nomen Dei proprium, quod πρὸς αὐτοὺς ἄνθρωπος ὃς ἐὰν καταράσηται gravat culpam. Itaque vs. 15, ejus, qui θεὸν, ἁμαρτίαν λήψεται. 16 ὀνομάζων δὲ τὸ quoquo modo Deo maledicit, pana est arbi- ὄνομα κυρίου, θανάτῳ θανατούσθω. λίθοις traria, pro modo culpa, qui illo nomine λιθοβολείτω αὐτὸν πᾶσα ἡ συναγωγὴ Ἰσραήλ. pronunciato, pæna mortis, vs. 16. Recte ἐάν τε προσήλυτος ἐάν τε αὐτόχθων, ἐν τῷ igitur LXX, επονομάσας, Onkelos et Syrus : όνομάσαι αὐτὸν τὸ ὄνομα κυρίου, τελευτάτω. curseth his God shall bear his sin. 16 And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death. Au. Ver.-15 And thou shalt speak unto they worshipped, though he were a false the children of Israel, saying, Whosoever god: which is, according to the common rule of the Talmudists, that where we find these words, ish, ish (man, man, which we well translate whosoever), they comprehend Gentiles as well as Jews. But, no doubt, this law particularly concerned the people of Israel; whom God intended by this law, to preserve from such horrid impiety as is here mentioned. Pool.-15 i. e., Speaketh of him reShall bear his sin.] Be stoned (see ch. xx. 9). proachfully, and with contempt. They Curseth. The Hebrew word seems to import therefore are greatly mistaken that under- only speaking contemptuously of God stand this of the heathen gods, whom their [Horsley, revileth or speaketh irreverently of]. worshippers are forbidden to reproach or But Moses is not here giving laws to heathens, but to the Israelites; nor would he concern himself so much to vindicate the honour of idols; nor doth this agree either with the design of the holy Scriptures, which is to beget a contempt and detestation of all idols and idolatry, or with the practice of the holy prophets, who used oft to vilify them. See 1 Kings xviii. 27; Jer. x. 11. Shall bear his sin, i.e., the punishment of it; shall not go unpunished. Some say he was to be beaten with stripes, others say with thus explained, death, which is described ver. 16. curse. 16 He that blasphemeth the name of the Lord: this some make a distinct sin from cursing his God, mentioned ver. 15, but the difference they make seems arbitrary, and without evidence from reason, or the use of the words. And therefore this may be a repetition of the same sin in other words, which is common. And as this law is laid down in more general terms, ver. 15, so both the sin and the punishment are more particularly expressed, ver. 16. Or the first part of ver. 16 may be an application of the former rule to the present case. And as for him that blasphemeth, &c., or is blaspheming, &c., in the present tense, which is fitly used concerning words just now uttered, and scarce yet out of their ears, he shall, &c. And so the following words, as well the stranger, &c., may be a repetition and amplification of the former law. 16 He that blasphemeth—shall surely be put to death, &c.] It is uncertain, whether this be a higher degree of the sin mentioned in the foregoing verse, or only a repetition of the same law, with a more express declaration of the punishment he should bear for his sin. The Jews unreasonably understand it of him alone that expressed the name, i.e., the most holy name of God, as they say in Sanhedrin, cap. 7, numb. 5, where Joh. à Coch observes out of the Jerusalem Targum on Deut. xxxii. that it is "Woe unto those that in their execrations use the holy name: which it is not lawful for the highest angel to express." But this is a piece of their superstition: the meaning undoubtedly is, that if any man reproached the Most High, he should die for it; but the mere pronouncing his holy name could be no crime, when men might swear by it, though not take it in vain (Deut. vi. 13; Exod. xx. 7). As well the stranger, &c.] By stranger may be meant a proselyte, like the Egyptian, whose offence was the occasion of this law: but the Jews extend it to Samaritans and Gentiles; only they say, such were to be punished by the sword, and not by stoning. Geddes.-15, 16, And to the children of Israel thou shalt speak, saying, "Whosoever revileth his God, let him bear his sin: but he who mentions the name of the LORD with contumely, shall, surely, be put to death; the whole assembly shall overwhelm him: whether stranger or native, he who contumeliously mentions the name of the LORD shall die.” Bp. Patrick. Whosoever curseth his God.] Some of the Hebrews understand this of a Gentile, who lived among them, and was not yet solemnly made a proselyte of the Whosoever revileth his God, let him bear gate, that, if he cursed the god which was his sin.] The question here is, What is worshipped in his country, he should die for meant by ? Some think that it means it (see Selden, lib. ii. De Jure Nat. et Gent., not any God, but the judges, or magistrates. cap. ult.). And Procopius Gazæus extends So Drusius, Le Clerc, and Rosenmüller: the words to such persons as cursed the god" Quicunque magistratibus suis imprecatus |