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Diss. 7) multis probare studuit, Urim et Báoews divinæ exemplum. Nobis quidem Thummim idem fuisse ac Theraphim (cf. ad verisimile, Urim et Thummim nomen fuisse Gen. xxxi. 19), id est, duas imagunculas monilis sive gemmæ diversæ a ceteris pecdiversas, sive idola, quæ ad interrogata toralis gemmis. Id enim postulare videntur

וְנָתַתָּ אֶל־חֹשֶׁן הַמִּשְׁפָּט אֶת־הָאוּרִים וְאֶת־הַתָּמִים : responderint; quum enim mos iste simulacra verba

fatidica in dubiis consulendi longe lateque pones ad s. super pectorale judicii Urim et per gentes invaluisset, Deum, cui res fuisset Thummim. Adpensa autem fuisse videtur cum populo contumacis ingenii, reliquisse ista gemma lapidibus illis, quibus nomina ei veterem hunc ritum a Theraphim oracula duodecim tribuum Israelitarum insculpta petendi, et ipsum hæc vere per illos edidisse. erant, ut indicetur, Pontificem Max. simul Braunius (de vestitu sacerdotum Hebrr., esse populi Israelitici supremum judicem, Amstel., 1698, 4, p. 606, 613, ed. 2), cui qui in rebus et causis gravioribus nomine adsentitur Jo. Joach. Schroeder (in Diss. Dei et ab eo edoctus decerneret. Hinc illa erudita de Urim et Thymmim, Marburg. gemma sive illud monile nomen lucis et 1744, 4) et Dathius, ipsos illos lapides pre- integritatis, i.e., perfectæ veritatis, s. justiosos nomine Urim et Thummim insigniri titiæ videtur habuisse. Philo de vita Mosis, putat; præcipi enim in hoc vs., ut lapides 1. iii., p. 152, t. ii., edit. Mang., simile quid illi sint lucidissimi et perfectissimi, quum in videtur innuere: Pectorale, inquit, quadantecedentibus iidem descripti essent se- ratum, duplexque velut basis quædam concundum nomina sua et ordinem, quo in ficiebatur, ut duarum simulachrum virtutem pectorali essent collocandi. Ex hac igitur gereret, declarationis et veritatis. Gesenius sententia vox h. 1. significat splendorem, quoque in Lexico Hebr. teuton. min. s. v. et verba vertenda splendor per-, et De Wette Lehrb. d. Hebr. Archäol., fectissimus. Maxime huic sententiæ favere loca p. 237, arbitrantur, hæc signa imagunculas parallela, in quibus Moses promiscue utitur fuisse inter duplicem (Exod. xxviii. 16) pecnomine Tv Urim et Thummim et lapidum toralis pannum insertas, quarum altera docpretiosorum. Sic xxxix. 8, sqq. ubi tota illa trinam divinitus patefactam, altera veritatem structura pectoralis, quæ fuerit, repetitur, repræsentaret. Deum per Urim et Thummim nullam injici mentionem Tv Urim et interrogare significare videtur, qui Urim et Thummim, et Lev. viii. 8, loqui Mosen de Thummim gestabat, et qui hoc ipso, quod Urim et Thummim et silere de lapidibus. hoc judicis supremi signum gestabat, jus Quod ad modum attinet, quo Deus per hæc potestatemque habebat Deum consulendi, et Urim et Thummim responsa dederit, ex- ejus nomine decernendi. In pluribus anistimant illi, Deum summo pontifici ephodo tiquis rebus publicis sacerdotes simul fuisse et hoc pectorali ornato, suam voluntatem magistratus constat, qui in omnibus gravibus revelasse ad eundem modum, quo prophetis, et magni momenti rebus consulerentur. ita ut ille non minus atque hi de veritate Eadem res adhuc hodie invenitur apud responsi divini certi esse potuerint. J. D. nondum satis excultas gentes, ut apud Michaelis in notis ad h. 1. et in Jure Mos., Turcas, ubi Pontifex Max. Mufti dictus in p. i., § 52, p. vi., § 304, inde, quod non omnibus rebus gravibus consuli solet, et describitur Urim et Thummim, colligi posse cujus responsum judiciumque proximum a existimat, eam rem Israelitis jam notam lege locum habet. Tota autem illa res a fuisse, Urimque et Thummim fuisse tres sortes Mose ad exemplum Ægyptiorum instituta inde ab antiquis temporibus apud Hebræos esse videtur. Apud hos Pontifex Max. asservatas, quarum una affirmandi, altera negandi et tertia in neutram partem decidendi vim notamque habuerit; pectorale ideo instar marsupii comparatum fuisse, ut ei sortes illæ injici possent. Sanctas has sortes potissimum in causis forensibus In his princeps erat maximus natu, et in majoribus vel ad detegendum sontem vel ad omnes statuendi jus habebat. Eum omnium dirimendam litem adhibitas fuisse, ut col- hominum esse justissimum et sincerissimum ligi possit ex Jos. vii. 13-21; 1 Sam. xiv. oportebat, qui circa collum imaginem ex 40-43, et in primis vs. 41, in textu sapphiro gemma confectam gestabat, quæ Hebræo, Prov. xvi. 33; xviii. 18. Fuisse vocabatur veritas. Hinc forsan factum, igitur Urim et Thummim mirabile ovуkara- quod LXX, homines Alexandrini, vocem

simul fuit judex supremus, in cujus rei signum in pectore gestabat gemmam, cui erat justitiæ imago insculpta. Elianus var. Histor., 14, 34: Judices apud Egyptios iidem quondam fuerunt qui et sacerdotes.

□ h. 1. vertunt aλýbetav. Diod. Sic. i. 3, | flower-bud formed the top of the mitre. ubi de sacerdotibus Ægyptiorum disserit : (See also chap. xxxix. 31.) Ferebat præses judicum circa collum ex Bp. Patrick.-Make a plate of pure gold.] aurea catena pendens signum pretiosorum The Hebrew word zitz is translated Téraλov lapidum, quod vocabant veritatem. In- by the LXX, which signifies a leaf exchoabant autem disceptationes, cum veritatis panded. And such was this plate (as we imaginem adposuerat sibi judicum præses. render it), a thin piece of gold, two fingers Hebræi suo Urim et Thummim arcanum broad (as Jarchi tells us), and so long as to quoddam scriptum, pectorali inditum, cui reach from one ear to the other; being nomen divinum fuerit insculptum fuisse bound to the forehead with a string, which judicant; vid. Saalschütz 1. 1., p. 91. Certe was tied behind the head; and thence is rem non ignotam tum temporis fuisse, col- called a crown (xxxix. 30), as all things are ligi potest inde, quod Moses non describat which compass the forehead. And crowns pluribus Urim et Thummim. Quomodo being anciently made of flowers or leaves, vero Pontifex Max. consuluerit Deum, et which we call garlands, Josephus saith this quanam ratione is responsa dederit, certo crown was adorned with the figures of that quidem dici vix poterit, haud tamen plane flower which the Greeks call kvavòs, of improbabilis est Saalschützii (p. 104) et which there were three rows (lib. iii. Antiq., Bellermanni (p. 22) sententia, Pontificem cap. 8). And indeed the Hebrew word zitz Max., hoc pectorali ornatum adytumque signifies a flower; which hath made some ingressum, se mentis viribus excitatum et think this plate had its name from the quasi divino quodam spiritu afflatum sensisse, flowers which were wrought in it, to make ut quæ ipsi tunc oborientur cogitationes pro it look more beautiful (see xxix. 6). divinitus sibi impertitis haberet.

Ver. 33.

- ῥοΐσκους ἐξ ὑακίνθου, καὶ πορφύρας, καὶ κοκκίνου διανενησμένου, καὶ βύσσου κεκλωσμένης.

Gesenius.m. Anything glittering, shining, especially the gold plate which the high priest wore on his forehead, Exod. xxviii. 36, 38. Compare Ps. cxxxii. 18.

Prof. Lee.-Anything of a bright, shining appearance, a polished plate of metal.

Au. Ver.-33 And beneath upon the hem [or, skirts] of it thou shalt make pome-xiv. 2, quomodo et hic quidam vertunt. Rosen. h. 1. non est flos, ut Job. granates of blue, and of purple, and of Est potius proprie micatio. Dicebatur ita

scarlet, round about the hem thereof, &c.

Blue, purple, &c. See notes on xxv. 4.

Scarlet.

antiquissimis temporibus diadema illud, quale regum in oriente esse solebat, constans lamina aurea et ad eximium fulgorem expolita. Hoc diadema impositum cidari cum splendore emicabat, tanquam præclarum eminentis dignitatis insigne. Pleniore phrasi dixerunt micationem diadematis, pro diademate in summo capite emicante, coll. xxxix. 30. Hinc pro pontificis substituitur xxix. 6. Et Lev. viii. 9, hæc vocabula ita conjunguntur, ut se invicem ex: nim w Aplicent. Sicuti Urim et Thummim sig

Ged.-Scarlet and twisted cotton [Sam.,
LXX, and parallel passage xxxix. 24].
Ver. 35.

Au. Ver. To minister.

Ged., Booth.-When he ministereth.

Ver. 36.

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לַיהוָה

καὶ ποιήσεις πέταλον χρυσοῦν καθαρόν. καὶ nificabat,

Pontificem Max. etiam

esse

ἐκτυπώσεις ἐν αὐτῷ ἐκτύπωμα σφραγίδος, supremum judicem : ita illud diadema ἁγίασμα κυρίου. illius dignitatem regiam indicare debuit. Holiness to the Lord.

Au. Ver.-36 And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD.

Ged.-Holy to the Lord. Houb., with Vulg. -Sanctum Domino. Castalio.-Jovæ sacrum.

Ver. 37.

Bp. Horsley.-A plate of pure gold; rather, a flower-bud of gold. (See Park-1 nbán bypp-by link privy

hurst, , III. and compare Josephus's description of this ornament, lib. iii., cap. 7

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καὶ

ἐπιθήσεις αὐτὸ ἐπὶ ὑακίνθου κεκλωστ

and 8.) From which it appears, that this |μένης. καὶ ἔσται ἐπὶ τῆς μίτρας, κ.τ.λ.

Au. Ver.-37 And thou shalt put it on a | Exod. xxviii. 39. The signification is very blue lace, that it may be upon the mitre; doubtful. LXX, oi коσνμßwтoi. Aquila, upon the fore-front of the mitre it shall Symm., and Theod., ai ovopiyέeis. These take the word as a noun. Vulg. stringes. Needlework. See notes on xxvi. 36.

be.

Pool. The words may be rendered, thou shalt put it on, or, bind it [so Ged., Booth.], as the Vulgate renders it, with a blue lace, to wit, upon the mitre, as it follows.

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Ver. 40.

Au. Ver.-40 And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.

Ged., Booth.-40 And for Aaron's sons thou shalt make tunics; and thou shalt make for them girdles; and turbans shalt thou make for them, for ornament and for beauty.

Ver. 43.

Au. Ver. To minister in the holy place. So most commentators.

Ged. To perform the holy function. Au. Ver.-Tabernacle of the congregation. See note on Exod. xxvii. 21.

CHAP. XXIX. 2.

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καὶ ποιήσεις κίδαριν βυσσίνην.

ποιήσεις, ἔργον ποικιλτοῦ.

καὶ ἄρτους ἀζύμους πεφυραμένους ἐν ἐλαίῳ, Au. Ver.39 And thou shalt embroider | καὶ λάγανα ἄζυμα κεχρισμένα ἐν ἐλαίῳ, κ.τ.λ. the coat of fine linen, and thou shalt make Au. Ver.-2 And unleavened bread, and the mitre of fine linen, and thou shalt make cakes unleavened tempered with oil, and the girdle of needlework. wafers unleavened anointed with oil, &c. Tempered.

Bp. Horsley. And thou shalt embroider the coat of fine linen; rather, And thou shalt make a strait coat of fine linen.

Ged., Booth.-39 And thou shalt make of cotton the strait tunic, and the mitre of cotton; but the girdle thou shalt make of embroidered work.

Gesen.-Piel ya, 1. To work, weave, but of a peculiar kind of work, viz., to weave in a checkered or cellular kind of texture, and in white stuff only, after the manner of our quilting, so that the checks or cells resemble the setting of jewels, see (signification, No. 2) Exod. xxviii. 39:

and thou shalt work in checker a coat of
byssus. This coat is called in verse 4:
yan nan, a coat of checkered cloth. Thus
the Greek oopayìs signifies 1. collet of a
ring, 2. a certain figure which was woven
into stuff. According to Salmasius on the
cited passage, opus ocellatum, better
tessellatum, reticulatum.
Prof. Lee.-i, v.
py. According to some, Quilted; others,
wrought with checker-work; others, fastened,

Kal non occ.

opus

Pih.

, בָּלוּל בַּשֶׁמֶן .Hence Part

Gesen. fut. Kal occurs in three conjugations; in Kal, 1. To wet, to moisten. (In Arabic, idem.) moistened with oil, Lev. ii. 4, 5., according to the LXX, is rendered here to mix, hence 1, mixed with oil, and frequently intrans. Ps. xcii. 11: mwa riba, I am poured over (i.e., anointed) with fresh oil.

Rosen.- sunt placenta, et quidem, uti videtur, crassiores; opponuntur enim DR, tenues. significant placentas oleo perfusas, quæ opponuntur placentis

D, unctis oleo, quibus manu et digitis infricatur oleum. Etiamnum Orientales placentas suas tenues oleo tingere et ita iis vesci solent.

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καὶ λαβὼν τὰς στολὰς ἐνδύσεις Ααρὼν τὸν ἀδελφόν σου, καὶ τὸν χιτῶνα τὸν ποδήρη, καὶ τὴν ἐπωμίδα, καὶ τὸ λογεῖον. καὶ συνάψεις αὐτῷ τὸ λογεῖον πρὸς τὴν ἐπωμίδα.

Au. Ver.-5 And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the curious girdle of the ephod:

Bp. Horsley. The coat, and the robe of the ephod, and the ephod, and the breastplate. Read, with the Samaritan, "the coat, and thou shalt gird him with the girdle, and put

10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.

Ged., Booth.-9, 10 And thou shalt gird them with girdles, Aaron and his sons, and bind the turbans on them; and the priest's office shall be theirs by a perpetual statute.

And thus thou shalt consecrate Aaron and
his sons.
Thou shalt bring the steer before

Jehovah, to the door of [Sam.] the con

gregation-tabernacle, &c.
Tabernacle of the congregation.
notes on xxvii. 21.

Ver. 13.

See

וְלָקַחְתָּ אֶת־כָּל־הַחֵלֶב הַמְכַפֶּה אֶת־ upon him the robe, and over it thou shalt

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put the ephod and the breast-plate." (Compare Leviticus viii. 7.)

καὶ τὸν λοβὸν τοῦ ἥπατος, κ.τ.λ.
καὶ λήψῃ πᾶν τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας,

Ibid. And gird him with the curious girdle of the ephod.] Rather, "and thou shalt Au. Ver.-13 And thou shalt take all the bind the ephod upon him, w, with the band." Or, "and thou shalt draw the fat that covereth the inwards, and the caul ephod close upon him by the added piece." [it seemeth by anatomy, and the Hebrew This passage, I think, proves that doctors, to be the midriff] that is above the here, and in verse 8, and in verses 27 and liver, and the two kidneys, and the fat that 28, of the preceding chapter, signifies is upon them, and burn them upon the altar. something by which the ephod was drawn Bp. Patrick. Take all the fat that coverclose together in front. Probably a broad eth the inwards.] He means that part of the slip of the same stuff of which the ephod beast which is called the omentum [so Rosen.], was made, fastened to the edge, or to both in which all the bowels are wrapped; which edges in front. in Lev. ix. 19, is simply called that which covereth. This hath a great deal of fat upon it, to keep the bowels warm, and was much used in ancient sacrifices, both among the Greeks and Romans, who herein followed the Jews.

Ged., Booth.-5 And then take the garments and thou shalt clothe Aaron with the tunic and gird him with the girdle; then thou shalt clothe him with the robe, and over it thou shalt put the ephod and the breastplate [Sam., and pp. Levit. viii. 7], which thou shalt fasten to the fancy work of the ephod.

Which thou shalt fasten to the fancy work of the ephod. Lit., Thou shalt fasten to it the ephod at the fancy work; for so, I think, we ought to understand the comma, referring the word not to Aaron, but to .Geddes.

The caul that is above the liver.] Our interpreters take this for the diaphragm, or the midriff, upon which the liver hangs. But Bochartus hath demonstrated, I think, that it signifies the greatest lobe of the liver, upon which the bladder of gall lies (lib. ii., Hierozoic., par. 1, cap. 45). The only argument against it is, that this jothereth (as the Hebrews call it) is said here to be above

Au. Ver.-Curious girdle. See notes on the liver, and therefore must signify the

xxviii. 8.

Ver. 9, 10.

Au. Ver.-9 And thou shalt gird them with girdles, Aaron and his sons, and put [Heb., bind] the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate [Heb., fill the hand of] Aaron and his sons.

diaphragm, upon which the liver depends. But the particle al signifies upon, as well as above and is to be here so translated, upon or by [so Rosen., " h. 1. non significare super, sed ad, res ipsa docet"] the liver. And the reason why this lobe of the liver was peculiar to the altar, was because of the fat that is upon it.

Gesen.-, fem. properly, that which is

superabundant, hangs over; redundans, espe- Gesen., f. The fat tail of a certain cially, by in, Exod. xxix. 13; Levit. breed of Oriental sheep (Ovis laticaudia, iii. 4, or, 1, Exod. xxix. 22, and &c.), which is said to weigh from twelve to 1, Levit. ix. 19, the great lobe of twenty pounds. It is laid on a little cart the liver, major lobus hepatis. LXX, λoßòs with two wheels, which the sheep drags Tоû ññaтos. Saad., ; idem, and with after it. Lev. iii. 9; vii. 3; viii. 25; ix. 19. Herodot., iii. 113. (Root, Arabic the same etymology, for ; is i.q.,,, of men: "to have fat buttocks," to see Bocharti Hieroz., t. i., p. 498, &c. It might be rendered the lobe over the liver, although it makes a part of the liver itself; and this appears to be more applicable than the (insignificant, thin) net over the liver omentum minus hepatico-gastricum. Vulg., reticulum hepatis.

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be fleshy, muscular.) So Rosen., Geddes, Lee, &c.

Rosen., est cauda crassa et adiposa Vocem LXX nunc ovis vel arietis. omittunt, nunc reddunt doþìv, lumbum, quum tamen in Ægypto nec vox nec res ipsa ignota esse potuerit. Sed videntur interpretes illi existimasse vocabula Græca οὐρὰ et κερκὸς, quæ tantum caudam vulgarem denotant, non respondere voci .

The fat that covereth the inwards and the caul above the liver. See notes on ver. 13. Ver. 25.

Au. Ver.18——It is a burnt-offering unto the LORD: it is a sweet savour, an offering 7927 made by fire unto the LORD.

Ged.-Lit., An offering is it to the Lord, an odour of sweetness by fire to the Lord

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Au. Ver.-22 Also thou shalt take of the ram the fat and the rump, and the fat that

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καὶ λήψῃ αὐτὰ ἐκ τῶν χειρῶν αὐτῶν, καὶ ἀνοίσεις ἐπὶ τὸ θυσιαστήριον τῆς ὁλοκαυτώ

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Au. Ver.-27 And thou shalt sanctify the breast of the wave-offering, and the shoulder of the heave-offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons.

Ged., Booth.-So thou shalt sanctify the breast, that hath been waved as a waveoffering, and the shoulder, that hath been heaved as a heave-offering (of the ram by which Aaron and his sons are consecrated).

Ver. 30.

שִׁבְעַת יָמִים יִלְבָּשָׁם הַכֹּהֵן תַּחְתָּיו covereth the inwards, and the caul above מִבָּנָיו אֲשֶׁר יָבָא אֶל־אֹהֶל מוֹעֵד לְשָׁרֵת the liver, and the two kidneys, and the fat

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ἑπτὰ ἡμέρας ἐνδύσεται αὐτὰ ὁ ἱερεὺς ὁ ἀντ

that is upon them, and the right shoulder;

for it is a ram of consecration.

The rump.

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