καὶ ἐξάρας ̓Ααρὼν τὰς χεῖρας ἐπὶ τὸν λαὸν, καὶ Ιθάμαρ τοὺς υἱοὺς αὐτοῦ τοὺς καταλελειμ εὐλόγησεν αὐτοὺς. καὶ κατέβη ποιήσας τὸ περὶ τῆς ἁμαρτίας, καὶ τὰ ὁλοκαυτώματα, καὶ τὰ τοῦ σωτηρίου. Au. Ver.-22 And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. His hand. Ged. His hands. And came down from offering of, &c. Ged., Booth. And came down from the altar when he had offered, &c. CHAP. X. 3. Au. Ver.-3 Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. I will be sanctified. μένους. τὴν κεφαλὴν ὑμῶν οὐκ ἀποκιδαρώσετε, καὶ τὰ ἱματια ὑμῶν οὐ διαῤῥήξετε, ἵνα μὴ ἀποθάνητε, καὶ ἐπὶ πᾶσαν τὴν συναγωγὴν oral Ovμós, k.t.λ. Au. Ver.-6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled. His sons. Ged., Booth. His remaining [LXX, Syr.] sons. Uncover not your heads. Bp. Patrick.-The Hebrew doctors interpret it quite contrary, Let not the hair of your head grow: so long, that is, as to cover their faces: which was the custom of mourners (2 Sam. xv. 30; xix. 4, and many other places). And thus Onkelos, and the Ged., Booth.-1 will be accounted holy. Arabic version set forth by Erpenius, and Pool.-I will be sanctified: this may note many of the Jewish commentators (such as either, 1. Their duty to sanctify God, i.e., R. Solomon and Aben Ezra), who give the to demean themselves with such care, and same account of Lev. xxi. 10, where the reverence, and watchfulness, as become the same thing is required of the high priest. holiness of the God whom they serve, and And the time of their letting their hair of the worship in which they are engaged; grow on such occasions, they determine by whence he leaves them to gather the justice the law of the Nazarites, who were not to of the present judgment for their gross cut their hair all the time of their vow of neglect herein. Or, 2. God's purpose to separation, which the Jews say was at least sanctify himself, i.e., to declare and manifest thirty days (Numb. vi. 5). Therefore the himself to be a holy and righteous God by priests were not to let their hair grow so his severe and impartial, punishment of all long: if they did they were incapable of transgressors, how near soever they are to officiating. Only they make this difference him. In them that come nigh me, i.e., who between the common priests and the highdraw near to me, or to the place where I priest; that this law did not bind the priests dwell, and are admitted into the holy place, at all times, but only in their course of whence others are shut out. It is a descrip- ministration: but the high-priest (whose tion of the priests. See Exod. xix. 22; presence was always necessary in the sancLev. xxi. 17; Ezek. xlii. 13, 14. Before tuary) might never let his hair grow; but all the people I will be glorified: as they have sinned publicly and scandalously, so I will vindicate my honour in a public and exemplary manner, that all men may learn to give me the glory of my sovereignty and holiness by an exact conformity to my laws. Ver. 6. was bound every week to have it cut even, on the eve of the Sabbath (see Selden, lib. ii. de Success. in Pontif., cap. 6). But the foundation of all this is not very strong; for it relies chiefly on the use of the Hebrew word, in that place of Numbers vi. 5, where it signifies hair: from whence they conclude the verb here may have the same notion, and signify the growth of hair. וַיֹּאמֶר משֶׁה אֶל־אַהֲרֹן וּלְאֶלְעָזָר But this is not the usual signification of it וּלְאִיתָמָרוּ בָּנָיו רָאשִׁיכֶם אַל־תִּפְרָעוּ | καὶ εἶπε Μωυσῆς πρὸς 'Ααρὼν καὶ Ἐλεάζαρ rejection of something: as of good counsel in Scripture, where it commonly imports the (Prov. i. 25), of reproof or instruction (Prov. xiii. 18; xv. 32). And, being joined with burnt offerings of fat, before the Lord shall be thine, &c. Booth. The heave-shoulder and the wave- Au. Ver.-As I commanded. the head, plainly signifies the uncovering it Gesen.-II., in three conjugations; in Kal, 1. Το make bare, to uncover, e.g., the head, Numb. v. 18, especially by shaving. Levit. x. 6; xxi. 10. Part., made bare, uncovered, Lev. xiii. 45. Also the same in Chald. and Talmud. 1 Au. Ver.And. Ver. 3. תּאכֵלוּ : πᾶν κτῆνος διχηλοῦν ὁπλὴν καὶ ὀνυχιστῆρας ovvxíčov dúo xnλŵv, kaì ảváyov μnpvkioμòv év τοῖς κτήνεσι, ταῦτα φάγεσθε. Au. Ver.-3 Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud, among the beasts, that shall ye eat. Ged., Booth.-Every one among the beasts whose hoof is divided and cloven into two parts [Sam., LXX, Syr., and nine MSS.], and cheweth, &c. Rosen. D, Capita vestra ne denudetis. Mos enim erat lugentium, caput denudare, mitramque aut galerum sive Rosen., Omnia animalia, tiaram detrahere., removendi, alienandi, a se notionem obtinet: convenit enim cum quæ habent ungulam divisam. nYDW), Arab., absolvit rem, vacuus est a re. Et findens fissionem ungularum, i.e., fissuram Moses ea Eandem nudandi notionem vb. habet ungularum integram habens. Num. v. 18. Interdicitur itaque sacerdotibus tantum animalia munda vult haberi, quæ ne in luctu tiara ornamentum ex impa- habent ungulas penitus fissas. Vid. vs. seq. Eodem modo LXX, Ceterum est notanda lectionis varietas. tientia detraherent. Tηv keþaλǹv vμŵv ovê átokidapwσere, caput Cod. Samar. ante no habet n in duas vestrum cidari non disco operietis. partes. Sic etiam legitur in loco parallelo, , et vestimenta nolite scindere, ut alias Deut. xiv. 6. Eandem lectionem exhibent lugentes solerent, Jos. vii. 6; Jud. xi. 35. LXX et Syrus. Negligenter, uti solet, Sed sacras vestes dilacerare, nefas fuisset. Latinus interpres in Polyglottis ea, quæ repetendum est ante anò præcedunt, et hæc verba reddidit, omne TOU KOLOû, atque ne effervescat, irascatur quod dividit plantas in duas ungulas. Inter Deus, in universum cœtum. Ver. 15. Au. Ver.-15 The heave-shoulder and the wave-breast shall they bring with the offerings made by fire of the fat, to wave it for a wave-offering before the LORD; and it codd. Hebrr. lectionem textus Samar, exhibet cod. Cassellanus (vid. Michaelis Bibl. Orient., p. ii., p. 212), sex codd. a Kennicotto citati et tres Rossiani. Ver. 4. אַךְ אֶת־זֶה לֹא תָאכְלוּ מִמַּעֲלֵי הַגִּלָה shall be thine, and thy sons' with thee, by a וּמִמַּפְרְסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֶה -statute for ever; as the LoRD hath com manded. גלָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא Ged. The shoulder that has been heaved הוּא לָכֶם : and the breast that has been waved with the ye πλὴν ἀπὸ τούτων οὐ φάγεσθε, ἀπὸ τῶν sleep; sleeping in the day, and waking at ȧvαуóvтwν μпрvкισμòν, κаì ȧñò Tv dixn-night. It eats wheat, bread, and the seeds λούντων τὰς ἁπλὰς, καὶ ὀνυχιζόντων ὀνυχισ- of sesamum. Though it is not much afraid τῆρας. τὸν κάμηλον, ὅτι ἀνάγει μηρυκισμὸν of man, yet it is not easily tamed: for this τοῦτο, ὁπλὴν δὲ οὐ διχηλεῖ, ἀκάθαρτον τοῦτο reason it is always kept in a cage; and I ὑμῖν. have known one of these animals kept for some months, and even a year in this manner, at Cairo. It is met with in Egypt, or between Egypt and Arabia. The Arabians call it garbuka, [it should be jerbua, ]; but the French who live in Egypt call it rat Ged., Booth. But those which only chew de montagne." Michaelis renders it, "die the cud, or have only a cloven hoof, ye bergmaus mit langen hinterfussen,' shall not eat. The camel, although he mountain mouse with long hinder feet; Dathe, cheweth the cud, but yet hath not a cloven mus ursinus; which I have adopted in my hoof, shall be unclean to you. Au. Ver.-4 Nevertheless these shall not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. Rosen., Sed ex iis, quæ vel ruminant vel divisam ungulam habent, his non vescimini. The coney. Others. The jerboa. So all version. يربوع the Gesen.-m. a quadruped. It is joined, Levit. xi. 5; Deut. xiv. 7, with the hare, and described, as chewing the cud; in Ps. civ. 18, as an inhabitant of mountains and rocks; Prov. xxx. 26, as a gregarious and cunning animal. These descriptions agree best with the different species of the Jerboa or bear mouse. (Arab. Greek, χοιρογρύλλιος, Mus Jaculus, Linn.) having two long hinder legs, by the help of which it jumps as swiftly as the locust. This animal constructs its habitation in the sand, in the preservation and use of which it displays much ingenuity. Root perhaps, ingenio pollens, astutus. The Rabbins render it See Bocharti Hieroz., t. i., p. 1001, Edemann's Verm. Sammlungen, H.iv., See also Shaw's Travels, p. 348; Bruce's Travels, vol. v., p. 121. &c. Prof. Lee.-The jerboa; dipus jaculus, Linn. The name is probably derived from the animal's burrowing. See D. Ged.-5 The bear-mouse. Most modern translators have, after Pagninus and Luther, rabbit. taken it to be the rabbit, or coney. our English translators, save those who S. 48. translated from the Vulgate, namely, Wiclif, and the Douay translators, who retain the Latin word cherogril. That the cannot be the coney is now pretty generally agreed, both because the coney is not a ruminating animal, and because it dwells not in the rocks, as the is said to do, Psalm civ. 18, and Prov. xxx. 26, the only other places where the word occurs, except in Deut. xiv. 7, where it must have the same meaning as here. It is now generally believed to be the mus-jaculus, pedibus posticis longissimis, cauda vilosa, thus described by Hasselquist : "This animal is of the size of a large Au. Ver.-Because he cheweth the cud. Bp. Patrick.-Rather, though [so Ged., Booth.] he cheweth the cud, yet wanting the other mark, they were to look upon it as unclean. Ver. 6. Au. Ver.-Because, but. Ver. 13, 14. וְאֶת־אֵלֶה תְּשַׁקְנוּ מִן־הָעוֹף לֹא mouse : it supports itself only on its hind יֵאָכְלָוּ שֶׁקֶץ הֵם אֶת־הַנָּשֶׁר וְאֶת־הַפֶּרֶס -legs, and therefore hops or jumps in its pro 14 gressive motion. When it rests, it closes its וְאֶת־הַדָּאָה וְאֶת־ feet to its belly, and sits on its knees bent It holds its victuals with its fore feet or paws, as do the rest of the tribe. It is fond of καὶ ταῦτα, ἃ βδελύξεσθε ἀπὸ τῶν πετεινῶν καὶ οὐ βρωθήσεται, βδέλυγμά ἐστι, Tov vaίETOS, valeria. So named, as in Latin, ἀετὸν, καὶ τὸν γρύπα, καὶ τὸν ἁλιαίετον, from its strength. See Hieroz., tom. ii., 14 καὶ τὸν γύπα, καὶ τὸν ἴκτινον, καὶ τὰ p. 188. ὅμοια αὐτῷ. 14 Au. Ver.-The vulture. Ged., Booth. The falcon. Bp. Patrick.-14 Vulture, and the kite.] No wonder interpreters differ in their translation of the two Hebrew words, daa, and aja: the former of which we translate a vulture, the latter a kite (which others translate quite contrary, taking daa, or raa, as it is called in Deuteronomy, for a kite), because there is no way to find the signification of them, unless it be by the roots, from whence they may be thought to be derived. Which makes Bochart think the first ought to be translated a kite, called dua, from its very swift flight. Most of the ancient and later interpreters also are of his mind. As for the second word in this verse, aja, some take it for a vulture: but Bochart, from several observations, judges it to be a kind of hawk or falcon (see the same book, cap. 8). After this word there follows in Deut. xvi. 13, the name of a bird which is here omitted, called daja, which he takes for the black vulture; as the reader may find in the next chapter (cap. 9). Prof. Lee.-, masc. Arab. ,secuit, fidit, laceravit. Separating, breaking, distributing. A species of eagle, according to Bochart. Hieroz., tom. i., p. 185: The ospray. Linn., ossifraga. Buff., orfraie. So named from its habit of breaking the bones of its prey; which it does, according to Pliny, by letting the prey fall from a considerable height, Hist. Nat., lib. xxx., cap. 7: but according to Buffon it breaks. Gesen.- only, Levit. xi. 14 (for in them with its beak, Levit. xi. 13; Deut. the parallel passage, Deut. xiv. 13, occurs , but perhaps a mere orthographical mistake; the Samaritan has in both places xiv. 12. The ospray. Bp. Patrick.-Ospray.] This is also of. Similar to this is the difference bethe same species as the ossifrage; and tween 2 Sam. xxii. 11, and Psalm xviii. 11). signifies that sort which the Greeks call 4 (swift flying) bird of prey. So much is halietus, the sea-eagle. But Bochartus, in clear from the etymology, and from the the same book, cap. 6, thinks the Hebrew other birds amongst which it is placed; a word oznijah, rather signifies that which positive determination is impossible. LXX, they call malaniætus, the black eagle. Which, yú, vulture, Vulg. milvus. Comp. Bocharti though it be the least, yet it is the strongest Hieroz., t. ii., p. 191. of all other, and therefore called valeria by the Romans and was so noted for many other qualities, besides its great strength, that it makes it probable Moses did not here omit it. , f. A bird of prey of an uncertain species, falcon, buzzard, hawk, Levit. xi. 14; Job xxviii. 7. LXX, KTIV. Vulg., vultur. Prof. Lee.—, see DN. An unclean bird, so called, perhaps, on account of its cry, Gesen.-, fem. Levit. xi. 13; Deut. Lev. xi. 14; Deut. xiv. 13; Job xxviii. 7. xiv. 12; according to the Alex. and Jerome, The Arab. according to Bochart. ospray or sea-eagle. Arab. according Hieroz., par. ii., p. 193, &c., A sort of hawk to the Lexicons, nomen avis, aut aquila, aut or vulture. aquila similis. عزن Prof. Lee.-, f. twice, Lev. xi. 13; Deut. xiv. 12. An unclean bird: according to the LXX, Tov dialerov, the sea-eagle. The Vulgate agrees with this; but Bochart insists that it is rather the black eagle, peλa 16 يويو Ver. 15, 16. 15 καὶ στρουθὸν, καὶ γλαῦκα, καὶ λάρον, with the ostrich, see Bochart. as cited. Kaì тà őμοia avтÔ. 16 Kai Távтa Kópaкa, Kai τὰ ὅμοια αὐτῷ. καὶ ἱέρακα, καὶ τὰ ὅμοια αὐτῷ. Au. Ver.-15 Every raven after his kind; 16 And the owl, and the night-hawk, and the cuckow, and the hawk after his kind. Shaw's Travels, p. 449, and p. 445. "During the lonesome part of the night they often make a doleful and hideous noise. I have often heard them groan, as if they were in the greatest agonies." According to others, it signifies an owl (by a false derivation 15 Bp. Patrick.-Every raven.] Nobody from ) against the old versions, 395. The doubts that the Hebrew word oreb (which word is probably a primitive, comp. Aurivilii signifies blackness), is rightly translated a dissert. de primitivis linguæ Hebraica, § 2. raven; of which the Arabian writers men- Prof. Lee.-, f. of tion four kinds. And some think under this compound,, i.e., name is comprehended, not only crows and female ostrich, for female daws, and choughs; but starlings and pies, which, according to Gesen., is put for both sexes: opp. to D, the male ostrich, Bochart. Hieroz. ii., p. 235; Lev. xi. 16; Deut. xiv. 15. also (see Bochartus, cap. 10, p. 202). 16 Au. Ver.-The owl. Au. Ver.-Night hawk. Booth. The night-owl. ; always as a daughter of the ostrich, pl. rig and raven), and therefore Moses mentions both male and female distinctly, that none might think, by forbidding one of them only, he allowed the other. Most commentators.-The ostrich. Bp. Patrick.-Owl.] The Hebrew word bath-jaana, it appears by many places in the prophets, signifies a bird which inhabits the wildernesses, and desolate places (see Isaiah Bp. Patrick.-Bochart proves, that the xiii. 21; xxxiv. 13; Jer. L. 39, &c.). By Hebrew word thacmus (which we here which the ancient interpreters of Scripture translate the night-hawk), signifies male almost unanimously understand the ostrich; ostrich. For there is no general name for though a very learned man of our own this bird in the Hebrew language, to comnation (Nic. Fuller, in his Miscellanies, prehend both sexes (as there is for an eagle lib. vi, cap. 7), endeavours by a probable argument to support our translation. But it hath been the constant persuasion of the Jews, that God did not permit them to eat the flesh of an ostrich, which is nowhere forbidden, if not in this word. And therefore Bochartus maintains against our Fuller, and labours to prove that bath-jaana signifies the female ostrich, par. ii., Hieroz., lib. ii., cap. 14, where he shows the word bath (i.e., daughter) is prefixed to the name of many birds, without any respect to their age, and doth not signify their young ones; but only the females. Gesen..-, m. (from on, to be violent, rapacious). The name of an unclean bird, Levit. xi. 16; Deut. xiv. 15. According to Bochart. (Hieroz., p. ii., p. 232), the male ostrich, which in Arabic is called, impius, iniquus. (Comp. Job xxxix. 17, &c.; Lam. iv. 3) from l, which corresponds exactly with the Hebrew The preceding is in that case to be here understood in a more limited sense, for , the the female ostrich. LXX and Vulg., the (In the owl; Jonathan, swallow. Other Hebrew same manner the ostrich is called in Arabic interpreters consider it as a general name plei, äclei, and ädle, except for any bird of prey, from 7, to be ra Gesen.-, fem. of only in combination with a, as, plur. ostrich. Comp., fem. بنت نعامة and, نعامة, نعام pacious. that the latter word is directly applied to the Rosen.-16 na est struthio, unanimi female). See Bocharti, p. ii., p. 230; veterum consensu. Vox apposita est ex Michaelis Supplem. sub verbo, 395. As an more quodam Orientalium, qui nomina pater, unclean bird, mention is made of it, Levit. mater, filius, filia, animalium quorundam xi. 16; Deut. xiv. 15, as an inhabitant of nominibus præfigere solent sine respectu the wilderness, Isai. xiii. 21; xxxiv. 13; ætatis et sexus; ut filiam aquæ, vocant xliii. 20; Lam. iv. 3 (according to the last anatem; filium rosionis, mustelam. Sic passage, cruel to its young), and in Micah Hebræis struthio vocatur na, id est, i. 8; Job xxx. 29, allusion is made to its ex vulgari interpretatione, filia clamoris, lamentable howling. All these correspond quasi ab acri voce nomen illi inditum esset. |