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THE TARGUMS
תס
ONKELOS AND JONATHAN BEN U2ZIEL ON THE PENTATEUCH.
LEVITICUS, NUMBERS, AND DEUTERONOMY.
THE TARGUMS
OF
ONKELOS AND JONATHAN BEN UZZIEL
ON THE PENTATEUCH;
WITH THE FRAGMENTS GF THE
JERUSALEM TARGUM:
FROM THE CHALDEE.
BY
J. W. ETHERIDGE, M.A.
TRANSLATOR OF THE NEW TESTAMENT FROM THE PESCHITO .ד
LEVITICUS, NUMBERS, AND DEUTERONOMY.
“Tus provision, (the Paraphrase,) made by men, was directed by the Ruler of Providence, in His love tor the remnant of His people, to afford us stay and 818 in His Toran. His laws and precepts, till the time of the Redemption shall arrive, when He will raise from the dust the fallen tabernacle of David, and say to the daughter of Zion, Awake, arise.”
MENDELSSOHR.
LONDON:
LONGMAN, GREEN, LONGMAN, ROBERTS, AND GREEN.
1865.
GLOSSARY
OF HIERATIC AND LEGAL TERMS
IN THE
PENTATEUCH;
ON THE BEST AUTHORITIES. CHRISTIAN AND RABBINICAL.
Tue biblical title of the Mosaic writings most usually employed is Ha Torau, “the Law ;” from yarah, “to teach,” or “ direct:”—“ the Law of the Lord,” to assert its true origin and authority; and “ the Law of Moses,” to denote the mediatorial agency by which it was given to mankind. The common conventional title, “the Pentateuch,” is a combination of the Greek words, tevxos, “a volume,” and ,6דע6ח “ five;” “the Five- fold Book ;” which corresponds with the Rabbinical appellation of Chamishah Chumeshe hattorah, “ the Tive Fifths of the Law.” Whether this division was made by the author, or the entire work was composed by him in one continuous treatise, cannot be fully ascertained. The five books, as we now classify them, are not distin- guished in the original Hebrew by any other specific titles than the initial words. Thus Genesis, from its first word, is called Bereshith, “In the beginning ;” Exodus, Ve Elleh Shemoth, “These are the names ;” Leviticus, Faiyitra, “ And he called ; Numbers, Vai- dabler, “And he spoke,” with the current title of Bemiddar, “In the wilderness ;” while Deuteronomy takes its name from the first two words, 070% Tadde-
B
‘ GLOSSARY.
arim, “ These are the words,” or Sepher 120007700, “the Book of the Words.”
The general contents of the Pentateuch are,—1. His- torical ; 2. Legislative. In Genesis the Historical details are given in successive sections called Toledoth, ai yevéeoets, histories, especially of the origin of persons or things, from yadad, “ to create,” or “bring forth.” Thus we have the 20060010 of the heavens and the earth, from the first verse of the first chapter of Genesis, to the sixth verse of the second chapter. These are fol- lowed by the ¢oledoth of Adam, chap. v. 1; of Noah, vi. 9; of the first nations, 10, and the first empire, 11: after which come the zoledoth of Abraham, Isaac, Jacob, and Joseph, to the end. In the following books the history, no longer biographical, takes a broader cha- racter, and describes the development of the Hebrew nation as such, from the Exodus to the death of Moses. The greater portion of the Pentateuch, however, from the middle of the second to the end of the fifth book, is a digest of the Laws of the Jewish Dispensation, ethical, ritualistic, and secular. The last book condenses both the history aud the legislation, by a summary which cul- minates in a marvellous grandeur of prophecy, whose words of warning and benedictions of grace become, for all time, a Divinely spoken attestation to the Torah as a Revelation from God.
This is all that needs to be said here on the structure of the work at large; my design in these introductory pages being restricted to the simple object expressed at the head,—a brief explication of the terminology of the Pentateuch, and not a hermeneutic study of its several parts, for which I refer the student to the learned volumes of Graves and Macdonald, Baehr and Fairbairn, Havernick, Hengstenberg, and the commentators in general, Nor have I entered even on the question of
GLOSSARY, 3
the authenticity of the works of the Hebrew legislator, about which we have had within the last three years many able treatises, contributing to set that most important truth upon a foundation not more sure than it was before, but more evidently sure to us. The genuineness of the Mosaic writings, the credibility of their contents, and the Divine inspiration which is their source, are now more firmly believed in than ever; a result which all who reverence the Bible as the Word of God must rejoice in, however they may deplore the painful circumstances which gave occasion to the con- troversy, or the wavering of too many, shaken by scep- ticism, through the influence of one-sided objections, who would have stood firm had they sought and found the support which alwars comes to the sincere and impartial inquirer with the full knowledge of the truth.
In the arrangement of these terms and phrases of the Pentateuch, to avoid the dryness of a mere alphabetic vocabulary, I have grouped them under the various subjects to which they relate, with a slight tissue of con- necting remarks, which may serve at once to render them a little more readable, and conduce to their elucidation.
I. THE DIVINE NAMES.
Tue holy Pentateuch opens with a sentence which combines the majesty and simplicity of a Divine oracle: “In the beginning Elohim created the heavens and the earth ;” a sentence whose few but sublime words throw the first beam of light on the otherwise inscrutable mystery of existence, and lead us up to the foun- tain and cause of created being, in God, its Author and End.
I, The name Exonru is the plural form of Z/ or
B2
4 GLOSSARY.
Eloha, the ground-form of which some think they find in the Hebrew root 0700, “to swear,” i. g.,a God in covenant: some, that it lies in the cognate Arabic root alaha, “to worship,” or “ adore,” from which are formed alike the Arabian name of 42104 and the Hebrew Eloha, the Being who alone is adorable: but others, deriving it from the abstract noun Z/, or U/, consider Lohim to be an appellation of the Omnipotent; the name of a Being whose will concentrates all power in itself. £7 Elohiin in their view is equivalent to 6 Qeos icyupos, or IIavroxpatwp, “the Almighty God.”
Yet to Him who is of necessity One, is here given, and by His own dictate, a plural appellation. This phe- nomenon, which occurs in a multitude of places in the Old Testament, is explained as being a mere adaptation to the usual style of royalty ;—pluralis majestatis, vel excellentie. According to this view it does not indicate a plurality of Persons in the Deity, but the multiform and all-comprising perfection of the One God; the index of physical and moral majesty in their highest expression. When, therefore, we read such words as, “ Elohim said, Let us make man in Our Image;” (Gen. i. 26;) or, “ Behold, the man is become as one of Us;” (Gen. iii. 223) the formula is to be understood after the manner in which we read the plural in a proclamation of one of the kings of the earth. But the insufficiency of this explanation is apparent in the fact, that Elohim is used not only with plural pro- nouns in the first person, as in the texts quoted, but with plural adjectives, (Elohim ferodim, “near Gods,” Deut. iv. 7; chayim, “living Gods,” Jer. x. 10; kedoshim, “holy Gods,” Joshua xxiv. 19,) and in concord with plural verbs in the third person. (Gen. xx. 13: Hithu Elohim othi, “The Gods caused me to wander.” Gen. xxxv. 7: Niglu elaif ha-Elohim, “The
GLOSSARY. 5
Gods were revealed to him.” See also Gen. xxxi. 53.)! When we read in some royal proclamation such words as, “ We have decreed,” the form of the pronoun being usual on the lips of a king makes no hindrance to our perception that the words are those of an individual ; but when we read, “The kings have decreed,” we are obliged, by the common sense of language, to understand more kings than one. But such is the combination of the nominative and the verb in the texts just cited. The Bible, did it contain no other intimation on the mystery of the Triune Nature, by combining this plural uame of the Deity with a singular verb, as in Gen. i. 1, or with another Divine name in the singular, as “ Jehovah Elohim,” or £¢ Elohim, would not fail to suggest the conception of a nature in which simplicity or unity of essence is characterized by a plurality of Persons.
The modern Jewish theologians, in their wish to keep at the greatest distance from the peculiar doctrines of Christianity, have diverged in some instances, and this among them, from the belief of their ancient pre- decessors. Tie Jewish people, at the Christian epoch, and for a long time after it, though steadfast as any of their descendants in the doctrine of the Divine unity, were nevertheless habituated to the idea of a personal plurality in Him whose name is Elohim. Considering the four Christian Gospels merely as authentic contem- porary history, we have in them important documentary evidence of the state of public opinion and religious belief among that people eighteen hundred years ago. In reading the various discourses and colloquies whicu have a record on those pages, can we suppose that when Jesus Christ told the people of the willingness of
1 We could refer to the plural form in Eccles. sii. 1: “ Remember thy Creators : 7 but the reading there is precarious, as many good MSS. have the singular.
6 GLOSSARY.
“the Father” to give “the Holy Spirit” to those who ask Him, He used terms which were not already familiar to them? So when He spoke with Nicodemus of “the Spirit” as the Regenerator, and of God so loving the world as to give His only begotten Son for its redemption, or when the Baptist discoursed of the love which the Father hath for the Son, did these sacred appellations fall for the first time upon their ears? In truth the formula 4d, Ben, ve Ruach ha Kadosh, “Father, Son, and Holy Spirit,” was theirs before it was ours. It developed the sense of what they read in their Scriptures of One who is the Father ; (Mal. it. 10 ;) of One who is the Son; (Prov. xxx. 4;} and of One who is the Spirit of Holiness. (Psalm hi. 11; exxsix. 7; Isaiah xlviii. 16.) They had a term which corresponds to our technical word “Trinity,” namely, Shilosh, and in Aramaic Talithutho; and in some of their earliest post-biblical literature the doctrine inti- mated by that term has a categorical expression as distinct as any that are found in the creeds of the church.?
? ך may refer, for examples, to the passages in the Zohar, where the Shema, or confession of the Divine Unity, (Deut. vi. 4,) is explained upon Trinitarian principles. * Hear, O Israel : Jehovah our God is one Jehovah. By the first name in this sentence, Jehovah, is signified God the Father, the Head of all things. By the next words, our God, is signified God the Son, the fountain of ail knowledge; and by the second Jehovah is signified God the Holy Ghost, proceeding of them both. To all which is added the word One, to signify that these three are Indivisible. But this mystery shall not be revealed until the coming of Messiah.” So the 172900708, or angels’ song, in Isai. vi. is expounded in the same way. “‘ Holy, holy, holy Lord God of Sabaoth. Isaiah, by repeating Holy three times, does as much as if he had said, Holy Father, Holy Son, and Holy Spirit; which three Holies do make but one only Lord God of Sabaoth.” The sacred dogma itself is thus laid down: “Come and see the mystery. There are three degrees (in Elohim) ; and each degree is by itself (dalchudi]; nevertheless [aph al- ag] all are one; all united in unity, and this inseparable from that.” (Zohar, cap. 8. Compare the Jezirah, i, 35.) The Zohar gives a
GLOSSARY. 7
11. .יהוה ,הגספ In this holy and awful Name, as the revealed appellation of the Self-Existing, All- Sufficient, and Unchangeable Being, we possess the germ and principle of all true theology. ‘The Hebrew divines call it, by emphasis, Ha Shem, tHE \ פורג ; with the reverential epithets of Skema 00000, “the Great Name;” Shem shel arba othioth, “the Name of Four Letters ;” (the Greek Tefragramma ;) Shem ha-etsein, “the very Name;” Shem hammeyochad, “the one, singular, or peculiar Name ;” and Shem hammephorash, “the Name of Manifestation,” as making the Divine Nature known; (from plarash, “to explain;”) or, in the meaning which that verb bears in Aramaic of being separate or distinguished,—“the Name which is especially sacred.”
The reverence and godly fear with which this Divine title is regarded, have among the Jews for two thousand years made it a name for the thought, rather than the tongue; and the silence of so many ages, in the disuse of it as a vocable, has been followed by the absolute loss of its true pronunciation. The averseness to the use of the Name by the voice was at an early period strengthened by the view taken of the third command- ment, as not only forbidding perjury and blasphemy, but also the light and indiscriminating pronunciation of the Holy Name in common conversation; and by conclu- sions from the case in Levit. xxiv. 11-16, where the sin of the man was thought to have consisted not only in his blaspheming the Name, but in pronouncing it. See the Targums on the place. The influence of this feel- ing showed itself in the habit of refraining from the
curious, but of course defective, illustration from the human voice, which is 006 thing, though formed by the union of three elements,— warmth, vapour, and air. The passage, which contains some good dogmatic definitions, may be found on p. 18 of the Sulzbach edition, and p. 48 of that of Amsterdam.
8 GLOSSARY.
common use of the Name, except in worship, and in pious salutations; (Berakoth, iti. 5 ;) and then of restricting the utterance of it to the lips of the priest in the public services of religion. Thus, in pronouncing the trinal blessing, (Num. vi.,) the priest “might make utterance of the Name according to its writing.” (Shem hammephorash hi-kethabo.—Talaud, Sotah, vii. 6; Tamid, vii. 2.) When the high priest pronounced it in the service of the dav of Atonement, the people fell prostrate on the ground. (Jliskna, Yoma, vi. 2.) So that hitherto the use of it was not abso- lutely forbidden, but the abuse only. But the exag- geration of the sentiment led at last to the final cessa- tion of the use itself. After the time of the high priest Shemeon Hazaddik, it ceased to be spoken. It was heard in the temple for the last time from his mouth. Henceforward whoever should attempt to pro- nounce it was to have no part in the world to come. (Sanhedrin, x. 1.) The consequence has been an utter oblivion of the orthoépy of the Name, not only in its oral sound, but in its grammatical vocalization ; a defect which has caused not a little embarrassment as to the precise composition and import of the appellation. The four antique consonants remain, like an immutable symbol of the Divine Being; but the manner in which they are vocalized, from the peculiar nature of the Hebrew language, will greatly modify the signification. And perhaps no name has been subjected to so many experiments for some past time as the sacred one before us, for which the following modes of expression have been severa'ly contended for:—YeHeVeH, YeHVeH, YaHVeH, YaHaVaH, YaHaVeH, YeHoVaH. After these we cease to wonder at the diversities in the Greek and other ethnic forms of the name; as Ava, Iaw, 106, Tevw, Atos, Jovis, and Jova.
GLOSSARY. 9
But amid all these variations as to the mode in which 15 should be syllabled, the real meaning of the name is not seriously obscured. The basis of it stands sure, in the Hebrew verb hayah, “to be;” a verb of which there are two forms, 20/00 and havah, the latter being the more ancient. It is that which appears in the name Jehovah; a circumstance which should 6 taken into account in examining one of the questions of the day on the antiquity of the name.
Now, of the preterite 26/00 or hurah, “He was,” the third person future, masculine, is 170/60, or 170061, “He will be;” a form of the verb which certainly gives that of the title YHVH. In this point of view, as predicating futurity of existence, it is held to express, in the third person, “He will be;” that which the Almighty affirmed of Himself (Exod. iii, 14) in the first person, Ehyeh, “I will be.” But the futurity of existence here proclaimed is not that of one who is only to be hereafter; it is the permanent existence of a Being who now Is, and who ever has Been. For the form 120060 is held to be equivalent with Ye-havah, the prefix of the future combined with the preterite root, to indicate the permanence of One who has ever existed. He who Was and Is, is He who Will Be. The punctuation of the Name as Yehovah is an attempt to express the fulness of this truth, in aduniting the three elements of the verb “to Be.” Thus 19/6, “ He will be ;” Hoveh, “ Heis;” Havah, “He was.” So in the Apocalypse the Deity is named as 6 7v, Kal 6 dv, Kai 6 épyowevos, (Rev. iv. 8,) “ He who was, and who is, aud who is to come,” or “‘to be, still; ” in Hebrew, Hu haveh, hu hoveh, vehu yehueh. Hence the name Yehovah has always been considered as the peculiar and incom- municable title of the Being who is self-existent, all- sufficient, and unchangeable. In the Tetragramma
-.
BO
10 GLOSSARY.
there is a concentration of all the Divine attributes ; for He who is the self-existent must be self-sufficient, and therefore infinitely blessed, benevolent, and just; omniscient, because spiritual in His nature, and every- where present, as existing absolutely; boundless in power as in presence; immutable, inhabiting eternity.
The Masorites punctuated the name Jehovah with the vowels of »y4x Adonai ; thus, m}m. But when the two titles, Jehovah and Adonai, occur in the Bible in apposition, the former is pointed with the vowels of ,אָלהים as in Hab. אַנִי :19 .גוג ning,
The authors of the Septuagint Version, under the influence of the Palestinian feeling with regard to the Holy Name, do not give it a literal expression, but render it by 6 Kupios, “the Lord;” and Yehovah Elohim by 100008 6 Oeds. The old Syriac Version for Yehovah employs the title Morio, “the Lord.” The Syrians considered this name with its four letters M.R.I.A. to correspond with the Hebrew Tetragram, mains; and the letters themselves as the initials of words symbolical of the Divine Nature; the first, m, standing for morutho, “ dominion;” the second, 7, for raliutho, “majesty,” or “ greatness ; the third and fourth, 2, a, for aithutho, “essential being.” 110770, “The Lord,” is distinguished from the common form of Jar, “a lord,” and is never used but as an appellation of the Deity. In the Chaldee Targums 190000 is always expressed by Yeya.
111. הפועת asuer Euzyen. Exod. iii. 14: “And God said to Moses, I AM THAT I AM. Thus shalt thou say to the children of Israel, I AM hath sent me to you.” 15: “And God said yet to Moses, Thus shalt thou say to the children of Israel, Jehovah the God of your Fathers hath sent me to you. This is My Name for ever, and this is My Memorial for all genera-
GLOSSARY. 11
tions.” It will be seen that Jehovah in the fifteenth verse is used synonymously with Eheyeh asher Eheyeh in the fourteenth; and that in the latter title is to be found the Divine exposition of the former one. Gram- matically 206060 is the first person singular future of hayah, “he was,’—“T Will Be:” but some good Hebrew divines believe that the word, as here used, consists of the preterite 20707, “he was,” with the first person prefix x, the initial and representative of the pronoun dAzochi, I—m "x B-heyeh; as if He had said, “I Am He who hath been;” or, “I, who have been, Am He who Is.” This, then, like the Tetra- gramma, is an incommunicable Name of the Unchange- able because Self-Existent One; or, as Maimonides interprets the Divine words, “the Being who is Berye, that is, a Being who must of necessity Be; for that which exists of necessity must have existed evermore.” And to the same effect the exposition given by the metaphysical theologian Rabbi Joseph Albo: “I Am the Cause of My own Being, and the First Cause of all other: for all other being is, not because it is, but because I AM.”
The Almighty made here this announcement of His unchangeableness, to give greater stress to His now revealed purpose to deliver Israel from bondage, and to redeem them into the liberty of His people. “I Am for ever; and therefore am able to fulfil My promises.” So, in the sixth chapter of Exodus, the Name of the Immutable Jehovah, though known already in an imperfect manner by the patriarchs, is now to be known for the first time as that of Israel’s Covenant Gop, whose purposes, though they require the lapse of ages and millenniums for their full unfoldment, are the purposes of One with whom a thousand years are as a day.
12 GLOSSARY.
The Septuagint translates Lheyeh by, 126 6106 6 wv, “JT am the Existent.” Onkelos leaves the Hebrew untranslated; but the Palestinian Targum attempts a paraphrase : “‘ He who spake, and the world was; who spake, and all things were. And He said, This shalt thou say to the sons of Isracl, 1 Am He who Is, and who Will Be, hath sent me unto you.” The Jerusalem Targum has,— And the Word of the Lord said to Mosheh, He who spake to the world, Be, and it was; and who will speak to it, Be, and it will be. And He said, Thus shalt thou speak to the sons of Israel, Eheveh hath sent me unto you.”
IV. Ev Swappar. (Gen. xvii. 1.) There are two leading opinions on the ground and meaning of this name. One, that it is derived from the noun daz, plenitude” or “abundance,” and, combined with the personal prefix sf, (the abbreviation of 0865, “ who,”) denotes the all-sutficiency of God, 22 si’daz. But the more generally received derivation makes it come from shad, “ power,” “ force,” especially that which is over- whelming, (shadad,) irresistible, like the hurricane, or the rising tide of the ocean. 77 Shaddai is “the Almighty God,” “the Omnipotent.” Shaddai is the pluralis majestatis ; and in most of the texts in which it occurs is no doubt rightly rendered by “the Almighty.” The Septuagint translates it sometimes by 6606; (Gen. xlix. 5 ;( sometimes by 6 ‘Ixavés, “the Sufficient ;” (Ruth i. 20, 91 ;( but more com- monly by Iavroxpatwp, “the Almighty.” Onkelos retains the Hebrew ; the Syriac has £2 Shaddai Aloha ; and the Samaritan Version, in Gen. xvii. 1, Anak Chiulah Sapukah, “1 am the Mighty, the Sufficient.” It may be remarked that the first revelation of this name to Abraham is joined with a command to walk before God and to be perfect; a command which fallen
GLOSSARY. 13
humanity can only obey by the effectual grace of the All-Sufficient Being who gives it. Compare Isai. 1. 28, dl.
V. Avoyar, “The Lord;” (Gen. xv. 8;) either from din, “to judge,” and so expressing the rectoral dominion of God, or from adon, (pointed eden,) “a basis,” “foundation ;” a title of the Divine Supporter and therefore Proprietor and Lord of all creation. [In Deut. xxxii. 4 God is called Ha Tsiir, “the Rock,” as the foundation and strength of created existence.] The form Adonai is considered to be the pluralis excellentia. It must be distinguished from Adoni, “my lord,” the common title given to a superior.
VI. Hetyox or Eryoy, the Most High; from halah or alah, “to ascend,” or “excel:” the Great Supreme, God over all. Gen. xiv. 22: Hi Helyon koneh shammayim va-arets, “God the most High, pos- sessor of the heavens and earth.” Onkelos, 27 Idlaah. Jonathan, Eloha 17/00. Samaritan Version, “The Most Mighty.” Septuagint, tyrucros, Altissimus.
Note. Mesra pa Yeyva. Though this designation, peculiar to the Chaldee Targums, may not be ciassed with the Divine names as given in the Hebrew Scrip- tures, yet as it is often used in the paraphrases as an equivalent for some one of them, it ought not to be omitted in the present conspectus. We have already offered some observations upon it in the Introduction to our first volume ; and only add here a short supple- ment, by way of yiving clearer definement and stronger corroboration to the doctrine there laid down.
The term Memra is used in a variety of acceptations. It is what the grammarians call verbum modvaonpov, “a word of several meanings.” 1. Mfemra has the sénse of a mere articulate word or spoken declaration. In such
14 GLOSSARY.
places it generally wants the final aleph: memr, “a word,” sermo, oratzo, like pithgama or milla in Chaldee. 2. It is used with the import of an emphatic pronoun. Thus, memri, “my word,” equivalent to “I myself; ” memreka, “thou thyself;” memrieh, “he himself.” Example: “There is a covenant between me and thee.” Kayema bein memri uvein memrika. So Gen. xxvi. 3: “T will be with thee.” Targ.: Ve yehe memri be sahduk : “ And My word,” i. ¢., I Myself, “ will be thy helper.” 3. Asa personal appellation, intensifying the idea of personality. Itis then Jfemra da Yeya, “the Word of the Lord,’ i. e¢., the Lord Himself. Exod. xix. 17: “And Moses led forth the people to meet with God.” Targum: Likdamoth Memra da Yeya, “to meet with the Word of the Lord.” So Exod. iii. 11, 12, 14; Gen. i. 27; xxvii. 21.
But, 4.—and here is the point in question—It is used, we affirm, not only as a proper name, but as the proper name of one Person in the Godhead, as distin- guished from another, so as to indicate in some degree the Targumist’s perception of the mystery of a Personal Subsistence in the Divine nature, who is God with God, a second Person in the yet undivided Being of the One Jehovah. For the proof we adduce the following examples.
(1.) Gen. xvi. 7: Hebrew tert: “And the Angel of the Lord found her by a fountain of water in the wil- derness....... And he said, Hagar, whence camest thou, and whither wilt thou go? And she said, I flee from the face of my mistress. And the Angel of the Lord
said to her, Return....... I will multiply thy seed exceedingly, that it shall not be numbered for multi- TUDE. coeavs And she called the name of Jehovah who
spake to her, Thou God seest me: for she said, Have I also here looked after Him who seeth me? Wherefore
GLOSSARY. 1d
the well was called Beer Jaharoi, A well to the Living One who seeth me.”
Targum of Palestine: “ And the Angel of the Lord found her at the fountain of waters in the desert....... And he, said, Hagar,...whence comest thou, and whither dost thou go? And she said, From before my mistress have I fled. And the Angel of the Lord said to her, Return....Multiplying I will multiply thy sons, and they shall not be numbered for multitude....... And she gave thanks before the Lord, whose Memra spake to her, and thus said, Thou art He who livest and art Eternal; who seest, but art not seen: for she said, Here is revealed the glory of the Shekinah of the Lord after a vision.” [Jerusalem Targum: “ And Hagar gave thanks and prayed in the Name of the Memra of the Lord, who had been manifested to her, saying, Blessed be Thou, Eloha, the Living One of Eternity, who hast looked upon my affliction....... Wherefore she called the well, The well at which the Living and Eternal One was revealed.”]
Here Hagar sees God, and the Memra, in one. But in the Memra she sees the Angel of the Lord, i.¢., one who is sent. A person cannot be described as sending himself: but God sends the Memra: the Memra is therefore God, but God in a second personality.
(2.) Exod, xxxiii. 21: “ And the Lord said, Behold, there is a place by Me, and thou shalt stand upon a rock. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand, while I pass by.”
Targ. Palest.: “Thou shalt stand upon the rock: and it shall be that when the glory of My Shekinah passeth before thee, I will put thee in a cavern of the rock, and I will overshadow thee with My Memra, until the time that I have passed by.” The distinction here
16 GLOSSARY.
is plain. The Memra overshadows Moses while Jeho- vah passes by,
(3.) Num xxiii. 4: Hebrew teat: “ Aud God met Bileam.” Turg. Palest.: “And the Memra from before the Lord met Bileam.” Conf. Onkelos in Joe. and the margin.
(4.) Of the Angel whom the Lord promises Moses (Exod. xxiii. 20) to send before the people to be their guide and protector through the wilderness, He says, “Observe him, and obey his voice:...... for My Name isin him:” he Shem bekirbo, “ quia Nomen Meum i interiori ejus est ;” and therefore some of the rabbins identify the Angel with Shaddai. See Jarchi in doco. In this view, “ My Name is in him,” is equivalent with “My Nature or Essence is in him.” He is the Divine Angel; 10008 hablerith, “the Angel of the Cove- nant;” Jlalak haggoel, “the Angel the Redeemer.” But in the Targums this Angel is identified with the Memra. Thus, in Deut. xxxi. 6, Moses, referring to the promise of the heavenly Guide, bids the Israelites cast away all fear of their enemies; where the Targum reads, “ Fear them not: for the Memra of the Lord thy God will be the Leader before thee.” And in Joshua v. 14, 15, the Being who had the appearance of a man, us He spake with the Hebrew captain, but whose pre- sence made the ground on which He stood “ holy ground,” says to him, (according to the Targum,) “I am the Angel sent from the presence of God....... And Joshua fell upon his face, and adored.” “This Angel,” says Moses Ben Nachman, “ is the Angel Redeemer, of whom it is written, ‘For My Name is in him’ He is the Angel who said to Jakob, ‘I am the God of Bethel ;’ He it is of whom it is said, ‘God called to Moses out of the bush.’...... For it is written, ‘ Jehovah brought us up out of Egypt;’ aud elsewhere, ‘He
GLOSSARY. 17
sent His Angel, and brought us up out of Egypt.’ Again it is written, ‘And the Angel of His Pre- sence saved them;’ that Angel, namely, who is the Presence of God, of whom it is said, ‘My Presence shall go with thee, and I will give thee rest.’ Finally, this is the Angel of whom the prophet speaks, ‘ He whom ye seek shall suddenly come to His temple, even the Angel of the Covenant whom ye delight in’” In the passage quoted here by the Rabbi, from Isaiah Ixiii. 8, 9, the Targum of Jonathan ben Uzziel identifies the Angel with the Memra, sent to redeem and to save. The comment of Philo is equally remarkable: “God, as the Shepherd and King, conducts all things accord- ing to law and righteousness, having established over them” tov dpOov 00700 Adyov, Tpwrdyovoy vidv, “ His true Word (and) Only Begotten Son, who, as the Viceroy of the great King, protects aud ministers to this sacred flock. For it is said, Behold, I am: I will send My angel befure thy face to keep thee in the way.” (De Agricult., Opp., i., 308.)
Taking these passages into consideration, it seems difficult to arrive at any other conclusion than that the doctrine of the Targum on this subject is the same as that of St. John: “In the beginning was the Word, and the Word was with God, and the Word was Gop.” Onkelos and Jonathan ben Uzziel are witnesses to such a faith existing in the pre-apostolic times; and Philo of Alexandria, when discoursing with such amplitude upon the Logos, writes not as a mere Platonic philosopher, but as a believer in the traditional theology of his fore- fathers. The germ of this article of their faith they found in their canonical Scriptures. See the texts in our Introduction to the first volume of this work, p. 24.
18 GLOSSARY.
I. NOTICES OF ‘THE MESSIAH IN THE PENTATEUCH.
Tae first promise given by God to fallen man was the promise of a Saviour. It speaks of Him as “ the seed of the woman,”’—zarah, her “offspring.” Eva saw in the birth of her first son a pledge of the fulfil- ment of the promise, and said, “I have obtained a man from the Lord.” Onkelos: “I have obtained the Man from before the Lord.” Syriac: “I have obtained the Man of the Lord:” Kanith Gabro la-Morio. For the scriptural comments on the promise and its antecedents, compare John viii. 44; 1 John ii, 8; 1 Cor. xv. 47. This first promise, though veiled in enigma, was plain enough to banish despair and kindle new hope: it sank deep into the human breast, and the children of Adam carried it with them in all their wanderings. It is well called the Proto-Evangelium, the Primary Gospel. It was comparatively obscure; for we expect not the splendour of the meridian hour to come at early dawn: but, as time passed, new revelations contributed to clear it up,
“While light on light, and ray on ray, Successive brighten’d into day.”
Even in the Pentateuch we witness such a progression.
1. The first promise merely declared that the Destroyer of the serpent should be a man.
2. In the prophecy of Noah, (Gen. ix. 26, 27,) there is a presumptive implication, that of the three races who were to descend from that patriarch, the expected One would spring from that of Shem.
3. Among the Shemitic nations, that which would have Abraham for their ancestor was to be the favoured people, who should claim Him as their kinsman. (Gen. sil. 1-3 ; xvii. 18; xxii. 18 ;—JZeszareka, “in thy seed.”
GLOSSARY. 19
Compare Gen. xxvi. 4; Acts il. 25; Gal. iti. 8, 9, 16, 18.) Then,
4, Of the tribes into which the Abrahamic nation was divided, Judah’s would be that from which the Lord was to arise: Gen. xlixs. 10; where 6/2000 is a name of the Messiah. Some modern Jewish interpreters make it, indeed, the name of the place so caiied, and put it in the dative, rendering ad ki yavo Shiloh, “until,” or “even though, they come to Shiloh.” But this does violence to the very grammar of the words. Skiloh is the nominative, and the verb yavo is in the singular, “he shall come.” The Targums translate Shiloh by “the King Messiah;” and the Palestine one describes Him as “a son of Jehudah.” The Talmud (Sanhedrin) takes the same view. So does Abravanel in his com- mentary on the text; and that found in the Zohar lays down the same doctrine, with the addition that the letter i, yod, (the initial of Jehovah,) in the name, indi- cates that the Messiah will be a Divine person. The name Shiloh signifies “the Maker of Peace.”
5. Asa Priest, the Messiah is typitied in Aharon, who had the title of Koken ha Mashiach, “the Anointed Priest.”
6. As a Prophet, in Moses, Deut. xviii. 15-18. The Jewish application of this prediction to the succession of prophets at large is utterly opposed to the terms of the text, all of them in the singular number. “4 prophet, from the midst of thee,” kamoni, “like myse/f, will the Lord thy God raise up unto thee: Aim shall ye hear.” So also in the Divine promise: “ 4 prophet,” kamoka, “like ¢hee will I raise up; and I will put My word in his mouth, and 26 shall speak,” &c. But it is also written that “among all the prophets that followed Moses, no one was like him;” and as the great national deliverer, the mediator of an alliance with God, a legis-
20 GLOSSARY.
lator who established a dispensation of religion, and as the head of the body ecclesiastical, no prophet cculd arise like Moses, till He came who is the Wisdom and the Word of God. (Johu i. 17, 18; Luke ix. 29-36 ; Acts ii. 22.)
7. Asa King, he is symbolized by the star and the sceptre in the prophecy of Balaam, Num. xxiv. 17-24. Onkelos: “When a king shall arise from Jacob, and the Messiah become great in Israel.” So, too, Eben Ezra, who says that many Hebrew commentators agree in explaining it of the Messiah. In the great revuit of the Jews in Hadrian’s time, their leader, the pretended Messiah Barkokab, derived his prestige from that assumed name of “the Son of the Star,’ in allusion to this very prophecy; fulfilled typically and partially by David’s victories over Edom and Moab; but ouly really and Divinely in the world-saving victory and blessed reign of Him “who is the Root and Offspring of David, and the bright and morning Star.”
III. NAMES OF HEATHEN GODS IN THE PENTATEUCH.
Elohim acherim. Onkelos, Elaha ocharan. Ocot érepor. (Exod. xx. 3.)
Baal or Bahal, Chal. Behel, or, the guttural omitted, Bei ; most commonly used with the article, Ha-Baal, to distinguish the name of the god from the ordinary term baal, ‘a lord,” or “ master.” (Num. נצצ 41; Deut. iv. 3.) Baal was the sun-god of the Phenicians, Canaan- ites, and Babylonians, and was worshipped as the pro- ductive power of nature. The plural Baalim denotes either the images of the god, or the various properties attributed to him. The name Baal is sometimes put not only for the sun, but also for the planet Jupiter, and
GLOSSARY. 21
is then joined with Gad, the designation of that star in the oriental astronomy. So, too, in the Zabian mythology Jupiter takes the name of Bel.
Ashtoreth (the Astarte of the Greeks) was the femi- nine producing power of nature. As the masculine power was recognised and adored in the sun, so the moon was the symbol of Ashéoreth. The name Ashtoroth Karnaim in Gen. xiv. 5, “the two horned dshtoreths,” carries evident reference to the moon as she appears in the early nights of the month. As Baal is connected with the planet Jupiter, so dshtorech, among the Syro- Phenicians, had a similar relation to that of Venus.
Peor, Pehor, or Baal Pehor: UXX., Beehgpeydp : worshipped by the Moabites and Midianites with licen- tious practices. (Num. xxv. 1-9; Deut. iv. 3.) The Rab- bins give au obscene meaning to the name Peor; but others,as Gesenius, derive it from an old verb, still retained in Ethiopic, signifying to “serve” or “ worship.”
Chemosh, Kemosh, Xapws, (Num. xxi. 29,) is con- sidered to be another name for the idol Pedor. The etymology is hopeless. A black star was used as the symbol of Chemosh, which seems to give him a connexion with the planet Saturn.
210704, or Ha-Molek, literally “the ruling one,” from malak, “to reign;” and so rendered in the Septuagint by the appellatives 6 dpywv and 30004608, as well as by the retained Hebrew name, with the spelling of Modoy. From the similar meaning of the name with that of Baad, “a sovereign,” or “ lord,” Molek is regarded as another epithet for the same deity,—the Ruler of Existence ; but as manifesting his dominion in the destruction of life, a phase of character opposite to that of 1700000, the Sovereign Producer. Hence the worship of Molek was solemnized with fatal rices. The parent surrendered the life of his offspring, and burned his own child as a holo-
22 GLOSSARY.
caust. (Lev. xviii. 21; xx.1-5; Jer. xix. 5; Ezek. xvi. 20.) The names of Aalcham and Ifilkom (Amos v. 26; 1 Kings xi. 5 ; Zeph. i. 5; Acts vii. 43) are variations of Molek. In the astro-religious system of the Phcenicians the gloomy planet Saturn, “ ste//a 000008, 5 was looked upon as his representative.
Seirim, or Sehirim, “satyrs;” (Lev. xvii. 75) literally, “hairy ones,” “goats.” Onkelos and Spriac, Sheidin, “demons.” LXX., waracoz, “ vanities.”
Shedim, “demons.” (Deut. xxxii. 17.) So also Onkelos, Septuagint, and Syriac. The Arabic Version has Sheateen, “ Satans.”
Besides these proper or descriptive names of the Gentile deities in the Pentateuch, there are several others employed as epithets of execration or contempt.
Elilim, from 6710, “of nought, vain, false, of nothing worth.”
Hebilim, from hebel, “a breath or vapour; some- thing light or vain.” (Deut. xxvii. 21.)
Tocboth, “abominations.” (Deut. xxxil. 16.) Zarim, the same.
Gillulim: (Deut. xxix. 17:) probably from gadad, “dung ;” hence the name is rendered in the margin by “dungy gods;” Vulgate, sordes.
Shikutsim, “abominations,” (éid.,) from shakats, “to be filthy or loathsome.”
The visible representation of a god, a material idol, is designated in the Pentateuch by
Pesel, “a graven or carved image ;” (Exod. xx. 4 ;( from pasal, “to cut or hew.” Onkelos, ¢sedam, “a resemblance.” The most common name in the Tar- gums for idols is ¢aavath, or taavan.
Temunah: (Exod. xx. 4:) Onkelos, demuth, “simi-
3 Lucan, i, 652.
GLOSSARY. 23
litude,” which well represents the meaning of the Hebrew. LXX., éuolwpa.
Semel, “a likeness,” (similitude,) and 1020002, “a form or model,”—both in Deut. iv. 16. Onkelos, Tsura, “a type;” yAvrros, “a sculpture, or shaped form.”
Matsebah, “a statue,” from Vatsad, “ to stand firmly.” (Deut. vil. 5.) Onkelos, Kama. This may be a deno- mination not only of an idol in human or other form, but also of an anointed stone or pillar of the well known class called Betylia.
Chammanim, “sun images;” Lev. xxvi. 30, where Onkelos has chanisnesehun, " your monuments to the sun.” “ Delubra, statue solares, soli dicate.’— Castet. “Temples of the sun.”—Hzsey Ezra. The German Jewish commentators, Mendelssohn, &c., prefer “sun columns, or obelisks.”
Eben maskith, lapis speculationis. Onkelos, eben segida, “a stone for adoration ;” LXX., 40008 060770 * ב conspicuous stone,” a hieroglyphical monument ; ren- dered in some texts, “a stone of devices.” (Lev. xxvi. 1.)
Massekah, ‘‘a molten image,” from 0800, “to melt or cast.” Onkelos, mattekah. (Deut. xxvii. 15.)
Teraphim. (Gen. xxxi. 19.) The obscurity which hangs over the true meaning of this word may be judged of by the multiplicity of derivations assigned to it. 1. That, by a change in the first letter, it is equivalent to Seraphim, and may denote images of bright or burnished brass. 2. That it comes from ¢seraph, “to melt;” (whence ¢soreph, “a goldsmith ;”) and signifies “ molten images.” 3. It comes from rapha, “to heal,” and describes talismans used as charms for curing or avert- ing diseases. 4. From ¢araph, (in Hiphil,) “to feed, nourish” (like the Greek tpédew). The Teraphim, in this view, were some kind of objects, the presence of
24 GLOSSARY.
which in a house was thought to insure support and plenty. 5. Some Rabbins make it a term of contempt, from turaph, “ shamefulness ;” and others, 6. With the same idea, derive it from raphain, “weak things,” like the dead. 7. Another opinion assigns it to the Syriac teraph, “to ask of, inquire;” in which respect the Teraphim were domestic oracles. The only certainty is, that they were household idols, like the dares and penates. Onkelos renders the word by ¢selimanaya, “images;” the Septuagint, 660 ; and the Persic translator, by “ astrolabes.”
The priesthood of these heathen deities are called in the Hebrew Bible by the name Aemarim ; from kamar, “to burn ;” Chald., kvmara. In addition to the priests of the heathen altar, we read in the Pentateuch and elsewhere of a class or classes of hierophants whose pro- fession lay among the mystical rites which were sup- posed to open to mortals an intercourse with the spiritual world. They are noticed under the following names :—
Mekashephim. (Deut. xvii. 10.) dekasheph, “a magician or sorcerer;” from 2087007, originally, “ to offer prayer,” but degenerated to idolatrous incantations. Onkelos renders the noun by charash ; and the Septua- gint, 0000608. Such as used herbs and drugs, the blood of victims and the bones of the dead, for their operations, burning them on an altar or tripod. So the magicians, Exod. vil. 11, did their wonders, by their lehatim, “flames.” (Rashi; Maimonides; Eben Ezra; who derive the word from 70008 “to burn;” while others make it come from dat, “to hide or conceal,” and render dehatim by “their occult artifices.” Onkelos : belachashehun, “ by their incantations.’’)
Chartumim, (from cheret, “an engraving tool, an iron pen, עס style,”) “interpreters of hieroglyphics,”
GLOSSARY. 25
‘epoypaupareis. More generally, “ interpreters of dreams, casters of nativities, astrologers.” (Exod. vii. 11.)
Hakamim, or Chakamtin, “ sages; men of science ;” from chakam, “to be skilful.” The same class of per- sons as the Chartumim. LXX.,“ sophists.” The name was given to the physicians and scientific attendants in the royal court, like the Arabian Zakims. (Exod. vii. 11.)
Fiddeonim, from yada, “to know:” “wise men, wizards, soothsayers.” (Deut. xviii. 11; Lev. xix. 31; Exod. xxii. 18.)
Wenachashin, “ augurs;” from the root nackash, indicating the use of serpents in some manner in their operations. So the verb nachash in Pihel is “ to divine or augur.” (Deut. xviii, 10.)
ilieonen, “an augur who divines by the drift of clouds, the flight of birds, 80." (Deut. xviii. 10.)
Doresh el hammethim, “a necromancer, an inquirer of or from the dead.” Deut. xviii. 11: "Emepwrdv TOUS vExpous.
Kosem Kesamim, “a diviner by divination,” from kasam, “to divine ;” one who made auguries by Jots ; Havrevopevos wavreiav, (Deut. xviii. 10.)
Chober chaber, “a user of spells ;” (Deut. xviii. 11 ;) from 60005, “to bind together;” one who practised magic by knotted things or the conjunction of words. Compare Vira, Eel. viii. 77.
Shoel ob, “a consulter with evil spirits.” (Deut. xvii. 11.) 06 or Aud is “a bottle or bag,” primarily ; also, “the stomach ; 7 yet is applied to a necromancer, who professes to call up the dead for consultation. From the primary meaning of the term the 22067 06 has been thought to bea mere ventriloquist, simulating the voice of an unseen being supposed to be present. TheGreek rendering of 0d is “a Pythonist.” I believe aué is Coptic for “a serpent.”
There is a significant epithet used several times in the
0
2
26 GLOSSARY.
Targums on the Pentateuch, in reference to many of the artists mentioned above; that of Jadiz, “ impostors.”
IV. THE SACRED PLACE.
Wuiute the flame of the Shekinah diffused its beams over the eastern gate of Eden, the children of Adam had the visible token that God had not forsaken the earth, nor left them to the utter desolation of apostasy ; and when, in after days, the Sanctuary arose at His bidding in the wilderness, the same token of mercy res appeared in the Place where His law was enshrined, His Name revealed, and His purposes of mercy set forth in types and foreshadows of the great Redemption, whose blessings are to become the heritage of all the families of the earth at the full unfoldment of His kingdom, when the “ great voice out of heaven ” will be heard, saying, “ Behold, the Tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and be their God.”
I. Taz צמסזו Tasernacre, though the work of man’s hands, was made according to a Divinely revealed archetype, in Hebrew a ¢abenith, (from the root danah, “to build,”) a model for building, an exemplar, disclosed to the eyes of Moses in the mount. (Exod. xxv. 40.) For ¢abenith Onkelos has demuth, “likeness,” and the Septuagint ¢ypos.
The inaterials were supplied by the voluntary contri- butions of the people, and constituted a national obla- tion, ¢erwmak, “a thing uplifted, and offered to God:” Onkelos, aphrashutha, “a separation,” i.e., of those portions of their property for the sacred purpose.
11. GENERAL NaMES FOR THE TABERNACLE. 1. 4 desh, or Kadash, “the Holy.” 2. Iikdash, “ sanctu- ary.” 8, Ohel, “the tent ;” LXX., cxnvy. 4. Mishkan,
GLOSSARY. 27
“the dwelling ;” Chal., mashkena, from shakan, “to dwell.” 5. Ohel ha Eduth ; Targ., MJashkan zimna, “the Tabernacle of ordinance, or appointment ;” from Chal., zeman, “ paravit, preparavit, destinavit ;” Syriac, Mashkan zabno ; LXX., Xenvyn tod waptupiov. 6. Ohel Aloed, “the Tabernacle of meeting,” conventus. 1. Ha Beth, “the House.” 8. Mishkan Kelod Yehovah, “the Dwelling of the Glory of the Lord.”
111. Terus RELATING TO THE FORM OF THE TaBER- NACLE.
1. The Cotrt,4* Chatsar ha mishkan ; Chal., Darath mashkena ; avd}, atrium; Syr., Dorotho ; the enclosure or area in which the Tabernacle stood. It was open to the sky; the surroundings were formed by wooden pillars, audim, orvdou, with silver-plated capitals, roshim, based in sockets, adonim, “ supporters,” Chal., samka, of brass. To these columns were appended silver hooks, vavim, through which passed the silver rods, chashukim, overspread with the hangings, kelahim, Chal., seradin, iotia, curtains of shesk mashezor, “ fine twined linen,” fastened to the ground by yetudoth, “pins of brass.” The length of the court was one hundred cubits, about fifty-eight yards, with twenty pillars on each side; the breadth, fifty cubits, with ten pillars; the height, five cubits. At the east end was the gate of the court, shaar ha chatser ; Chal., tera-daretha; mvdAn THs 006. It had four columns, over which was spread a hanging, inasak, Chal., perasa, caduppa, of twenty cubits, wrought with threads of blue, purple, scarlet, and white.
2. The TaBeRNAc.e itself stood somewhat beyond the middle of the court ; in form, oblong; length from east to west, thirty cubits; breadth from north to south, ten cubits; and height, ten cubits.
The walls were constructed of boards, kerashim, Chal.,
+ See Exodus rixvi., ke.
c 2
28 GLOSSARY.
dapaya, of the acacia tree, ets shittim,® Evkov agnor, “incorruptible wood,” forty-eight in number; twenty on the north, twenty on the south side, six on the west, with one additional at two of the corners. The boards were ten cubits in length, a cubit and a half broad, and a half cubit thick. They were plated with gold. They stood upright, secured to the earth by having each two tenons, yadotd, fastening into two sharp-poiuted silver adonim or “ supporters,” which entered the surface of the eround. The boards were united by bars, or poles, herichim, running transversely through golden rings, tebaoth, fastened on the outside of the boards. On the eastern end of the tabernacle there were no boards. Thie east end was covered with a veil or hanging, masak, Sept., ,עס ד )חי of blue, red, crimson, and twined linen, embroidered; a tapestry of ten cubits square, suspended on five columns of gold-coated acacia wood, with brasen supporters.
Over this outward framework there were four integu- ments. (1.) The interior sides were covered by ten curtains, yerioth, Onkelos, yeritan, Sept., avrataz, each twenty-eight cubits long and four cubits broad; the niaterial, fine twined byssus, shesh mashezor, with in- wrought figures of cherubim in blue, purple, and scarlet. These curtains were joined with each other by fifty purple loops, 70/0077, Onkelos, anudin, Sept., dyxvdau, and fifty golden hooks, keresim, Onk., phurephin. This interior covering has the name of Ha IWishkkan, “ the Tabernacle.” (2.) The second, called “the Tent,” Ohel, Chal., Pherasa, consisted of curtains woven of goats’ hair, yerioth izzim, spread over the outside of the first curtains. ('3.) Over this was a third covering, of
+ A tree of the genus Acacia; either the Acacia gummifera or the J. Seya/; both of which have abounded in the valleys of the Arabian wilderness,
GLOSSARY. 29
rams’ skins dyed red, oroth eilim meaddamim ; Onkelos, mashkey dedikrey mesamkey, “skins of rams reddened ;” and, (4.) The whole was surmounted by a fourth defence, composed of “ badgers’ skins,” oroth techashim ;° Onke- los, mashhey de-sasgona, “skins of purple.” These last two integuments of the Tabernacle have the common name of ha mikeseh, “the covering.”
3. The mntertor of the structure consisted of two compartments, Laving a different relative degree of sacredness,—the Holy, and the Most Holy. The first has the name of Ha Kodesh, “the 11019," “the Sanctu- ary;” Onkelos, udesha; Sept., ra 606, (in the New Testament, cxnvn ,הדסק חי Heb. ix. 2.) It was twenty cubits long and ten cubits high. The second, Kodesh ha kadashin, “the Holy of Holies,” Onk., Kodesh kud- shaya, ayia Tov dylwv, was a perfect square, of ten cubits in length, breadth, and height. It was divided and concealed from the sanctuary by a magnificent veil or curtain, ha paroketh, Onk., paruktha, Sept.,xataréracpa, fabricated in blue, purple, scarlet, and fine twined linen, with cherubic figures, and suspended on four columns overlaid with gold.
Apparatts oF THE TaBeRNacis. The sacred .טך building itself stood, not exactly in the middle of the court, but twenty cubits distant from the northern, southern, and western sides of it; so that the larger space of fifty cubits might lie between the gate of the eourt on the east, and the first veil or door of the tabernacle.
In this larger space of the Court stood,
1. The Altar of Burnt Sacrifice, 07300000 ha olah; Chal., madbecha de-altha; Sept., @vovaaryptov ; three cubits high, and five in length and breadth, formed of
> What animal was called by this name is perfectly uncertain: whether the badzer, the jackal, or the seal.
0 GLOSSARY.
boards, Zuchoth, of acacia, and covered with brass. Being portable, it was hollow ; but, when stationary for service, was filled with earth to the upper rim. The four corners projected upwards, like horns, karnoth, Ta xépata, to which the living animal might be bound, (Psalm. cxviii. 27,) and serving also to prevent the dead carcase from falling off. A border, or ledge, kar- kod, went round the top; with which was connected a network of brass, resheth nechosheth, to receive frag- ments of fuel, &c., which fell away from the burning mass, At the four corners strong rings, fadaoth, were fixed, through which went the staves employed for the carriage of the altar.
The utensils for the work done at the altar were, shovels, yayim, for collecting the ashes; pots, siroth, for carrying them away; bowls, or basins, mizrakoth, for receiving the blood which was to be sprinkled; forks, or tongs, miz/agoth, for manipulating the parts of the sacrifice in the fire; and brasen shovels, machtoth, “ fire-pans.”
2. The Laver, kiyor, Chal., kiyora, XoutHp, a large vase, probably semicircular, standing on a ken, or basis. This receptacle for the water needed by the priests for their ablutions was founded with the finest brass, (Mxod. xxxviil. $,) such as ancient mirrors were made of, and admitted of a fine polish, which rendered the surface of the laver available as a mirror in which the priests could see their own resemblance. It stood between the altar and the curtain of the sanctuary.
Within the Holy Place were,
1. The Candeiabrum, menorak, from ner, “a hight;” Onkelos, menartha ; % Xvyvia: the material, pure gold; in weight a talent. From its base, yerek, rose a perpendicular shatt or stem, 26067, from which projected six carved branches, 00/00, three on each
GLOSSARY, 1
side, reaching in height to the top of the stem. The candelabrum had a height of three cubits, and a breadth from the extremities of the opposite branches of two cubits. On the six branches and on the top of the shaft were lamps, seven in all, supplied every evening with olive oil. Three, or, according to others, one lamp, ever burned; the rest were lighted at evening, and extinguished in the morning. The branches were adorned with the forms of almond and pomegranate flowers, and apples, or some ornament of a spherical shape. ‘The utensils were, the snuffers, malkachim, and the fire-pans, machtoth. The candelabrum stood within the south-western side of the sanctuary.
2. The Table, shulchan, Onk., phatora, Sept., Tpdmeta, made of acacia, a cubit and a half high, two cubits long, and one broad; the whole plated with gold. The top of the table was surrounded with a border (zer) of gold; and below the top, or leaf, was a wooden band, misgereth, about four inches broad, with a border. Four tabaoth 20000, or “rings of gold,” were fastened to the legs, for the transport of the table. It stood in the sanctuary on the north side.
Upon this table were placed twelve unleavened cakes, chaloth, in two rows, six in each. Over the cakes incense was burned, probably in a censer, to signify that they were consecrated, offered and set before God. Hence the name lechem ha panaim, “bread of the Presence.” They were renewed every Sabbath, and always on the table, 7600600 tamil, “the perpetual bread.” They are sometimes called /echem le azkarah, Chal., Zechem le adkara, “the bread of memorial;” a token of gratitude for daily bread, and an expression of trust in the God of Providence. They were a memorial furnished by the people, and therefore twelve loaves, after the number of the tribes.
32 GLOSSARY.
The table was provided with a service of utensils: kearoth, “ dishes,” acetajula, in which the bread was brought and taken away; bowls, kaphoth, for the frankincense burned over the bread; kesoth and mena- kioth, “cans”? and “cups” for libations connected with the burning of the frankincense ; all of gold.
8. The Altar of Incense, 707206000 mnikter ketoreth ; Onkelos, midbecha le-aktera alohi ketorath busemin, “the altar on which to burn sweet 1001156 : so also mizbeach ha penimi, “the inner altar,” because within the sanctuary. The Septuagiut terms it @vovacrijpiov Cupidpatos; the Syriac, madebcho de inaatar etro, “the altar fuming perfume.’ It was two cubits high and one in length and breadth, constructed of acacia wood, plated with pure gold; 07200060 ha 20060, “the golden altar.” It had a wreath, 26 and karnoth, or “horns,” of the same.
The Incense, keforeth, was compounded of four ingredients: (1.) NatapA, i. e., storax; (2.) Sheheleth, 2. 6.0 onycha; (3.) Chelbenah samim, sweet galbanum ; (4.) Lebonah zaka, “pure frankincense.” Onkelos: (1.) Natupha; (2.) Tuphera; (3.) Chelbentha busesin ; )+.( Lebuntha dakyetha. The Peschito Syriac the same. Septuagint: (1.) 2-00 ; (2.) “Ovvya; (3.) XarBavy jdvopod; (4.) AiBavos diagarjs. These, it should be added, were mixed with salt; Exod. xxx. 35, memullach, “salted ;” where Onkelos reads mearah, mixed,” 7. ¢., with salt, as the emblem of incorrupt- ness,
Other ingredients were subsequently added in the temple practice. Maimonides enumerates myrrh, cas- sia, spikenard, saflron, costus, cinnamon, sweet bark, salt, amber, and a eotalinatilite root or herb he calls maatath asam, “the smoke-raiser.” (Keley ha - 3
, sect. 3.) Such multiplications were unwarrantable
GLOSSARY. 33
but the Rabbins defend them by a tradition that they were ordained to Moses on Mount Sinai.
Incense was offered, at daybreak, (yoma iti., 1, 5,) and after the evening sacrifice. It was the emblem of acceptable worship, and especially of prayer which presses heavenward. (Psalm cxli. 2.)
In burning incense the priest used a censer, machtah, (from chathah, “to take fire or coals” from hearth or altar,) Chal., machtitha, LXX., wupetov, “a burner,” Ovicxn, Ovptatnovov, “thurible for incense;” a vessel of metal; form not certainly known. In the daily service it was carried by the priest into the holy place and set upon the golden altar, and was probably shaped like a chalice, with a base for standing upon the altar. But the censer which the high priest held in his hand on the day of atonement must have been fur- nished with a chain or handle. The censer used in the daily service was of brass; that carried by the high priest within the veil was of gold.
Beyond the veil, in the Holy of Holies, stood the em- blematic Throne of God; that is to say, the Ark and Mercy-seat, overshadowed by the wings of the cherubim.
1. The Ark, aon, Chal., arona; termed also avon ha eduth, “the ark of the testimony,” 6090708 Tov pap- cupiov; and aron ha berith, “ the ark of the covenant, xusatos THs 6060068 ; was an oblong coffer, or chest, made of acacia wood, and plated with gold within and with- out, with an exterior border round the top, of pure gold. The length was two cubits and a half, the breadth one ceubit aud a half, and the height the same as the breadth. Like the two altars, it had rings with staves for transportation.
Within the ark were deposited the 506062 7 abanim, the “two tables of stone,” inscribed with the eduih, or “testimony” of the moral law. Before it stood the urn of manna, and the blossomed rod of
-.
Co
34 GLOSSARY.
Aharon, and on one side the manuscript of the law. (Deut. xxxi. 26.)
2. The Mercy-Seat. In some commentaries and books on the Jewish ritual the mercy-seat is described as being “the lid of the ark;” but that is a mistake. The ark had its own lid, of acacia wood plated with gold; but in the Divine directory, Exod. xxv. 17, the mercy-seat is spoken of as an object distinct from the atk, and formed of gold only. The lid covered the ark; but the mercy-seat covered the lid; verse 21, “Thou shalt put the mercy-seat,” ₪1 ha-aron inilinaelah, “ upon the ark aBove.” So, on the day of atonement, the hig priest is directed to sprinkle the blood, not on the surface of the lid of the ark, but upon the front of the mercy-seat toward the east. In size, it was pre- cisely of the same length and breadth as the ark, so as to fit within the rim which surrounded the lid, and, according to the Talmud, (suecah 5,) was a hand- breadth in thickness.
The name by which it is commonly designated is Za- happoreth, Chaldee, happurtha, Sept., (Aaotypiov, “ the propitiatory.” The Hebrew name comes from kaphar, “to cover;” in Pihel, “to atone for,” aud “to forgive.” In the Hebrew Bible forgiveness is called “ the covering of sin.” (Psalm xxxil. 1.) The mercy-seat is the place of meeting between a reconciled God and redeemed man. (Exod. xxv. 22; Hebrews iv. 16; Num. vii. $9.)
3. United with, and fabricated of the same massive gold as, the mercy-seat, were two symbolical figures called Aerudim, Chal., Kerubata; one at each end, standing in a bending attitude, as if looking into the ark. Everything relating to these objects is veiled in mystery. No intimation is given about their forms or lineaments, except that their wings overspread the mercy-seat. In the more graphic descriptions of the
GLOSSARY, 55
Cherubim seen by Ezechiel, (chap. i. and x.,) and by St. John, (Rev. iv.,) they are represented with the four faces of the ox, the lion, the eagle, and the man; but from Exod, xxv. 20 it may be inferred that those upon the ark had only the human visage; which seems to authorize the idea of Eben Bzra, that they had the appearance of “winged men.” Among the opinions about the meaning of these mystic forms, one is, that they were emblems of the Divine Presence; and another, that they set forth a representation of redeemed humanity. The name Cherud has been variously derived. Some consider the word the same as the Hebrew 42 70d, “like the mighty ;” some think it to be the Chaldee hi radia, “like a young man;” others, the Syriac kerud, ‘ great or powerful.”
4, “The King eternal, immortal, invisible, whom no man hath seen, or can see,” was mercifully pleased, under both the patriarchal and Mosaic dispensations, to make His Presence known by a visible splendour, an intense light, or efiulgence, to which is given the name of Ha-kebod Yehovah, “the Glory of the Lord;” Chaldee, Fekara da Yeya; Sept., doa Kupiov; Syr., Shubcho da-morio. (Lev. ix. 23.) Such a Theophany was given in the Holy of Holies, above the ark, between the cherubim. (Psalm Ixxx. 1; 1 Sam. iv. 4; Exod. xxv. 22.) So did the Divine Being condescend to reveal His purpose to 0601 in the sanctuary: and on His account the name of The Shekinah is applied to the visual glory. The word shekinah does not, indeed, occur in the Hebrew Bible, but is used by the Jewish theologians, as a derivative from the biblical word shakan, “to dwell,” to denote the presence and inhabit- ation of the God of Israel in the ‘Tabernacle, and sub- sequently in the Temple. The Targumist frequently uses the word, but under the form of shekiutha.
36 GLOSSARY.
That the Tabernacle, as a whole, had a symbolical character, has been, with but few exceptions, the con- stant belief both of Jews and Christians. The sacred structure was an outward sign of the presence of God among His people, a shrine for His law; a centre of communication with Himself in His own way of appoint- ment. In this point of view the Taberuacie may be called a Theocratic Sacrament. But, from strong inti- mations in the New Testament Scriptures, we learn to contemplate it also as a typical adumbration of the Incarnate Person and mediatorial work of Him who is the end of the law for righteousness unto every one who believeth; of the Word, who was made flesh and éoxnvacey ev nuty, “tabernacled among us, aud we beheld His g/ory.” (John i. 14.) When this principle is accepted, we find all the Tabernacle ritual brighten into a meaning worthy of its Divine Author. In the laver, with its cleansing element, the perpetual ligiit of the golden candelabrum, the sacred bread, the altar flaming with sacrifice, the sprinkled blood, the incense which betokened availing intercession, and the High Priest who offered it, we see “ the shadows of the good things to come,” the passing emblems of what the Gospel unfolds to us in the immutable realities of a redemption through which all men may draw near unto
God.
Note. Beside the holy Tabernacle, we read of another, called the ohed moed, “the tent of meeting: ” (Exod. xxx. 7:) a large tent where Moses gave audience to the people in cases requiring instruction: Chal., mish- kan beth ulphano, “the tabernacle of the house of instruction.”
GLOSSARY. 37
V. SACRED PERSONS.
PRIESTHOOD, kehunnah, (Exod. xl. 15,) in Chaldee, kuhaauth, (epateia, “the office of a priest;” kuhen, 60608. The verb Kahan is only used in the derivative, and does not occur in its radical form in the Hebrew Bible. Gesenius says that “in Arabic it denotes to prophesy, to foretell, as a soothsayer; aud among the heathen Arabs the substantive bore that signification ; also that of a mediator, or middle person who interposed in any business; which seems to be its radical meaning, as prophets and priests were regarded as mediators between men and the Deity. In the earliest families of the race of Shem, the offices of priest and prophet were undoubtedly united, so that the word originally denoted both; and at last the Hebrew idiom kept one part of the idea, and the Arabic another.’”’?
In one respect the entire Hebrew people might have been considered a sacerdotal race, as being chosen and set apart from the Gentile world; the visible church of the only God, and His worshippers and witnesses, to whom belonged the glory and the adoption, the covenant and the service of God; and to whom were intrusted, for the world’s future benefit, the oracles of Divine revelation. On this account they had the designation of kedoshim, “consecrated ones,” called of God to be manleketh kohanim, “a kingdom of priests.” (Exod. xix. 6.) But the official priesthood, the ministration of the altar, was restricted to the family of Aharon of the tribe of Levi, Leviyzm.
All the men of that tribe had an ecclesiastical cha- racter, and formed, in a subsidiary manner, a sacerdotal body, intrusted with a variety of offices connected with
+ The heathen priests are called in the Bible by the name of kumarim.
38 GLOSSARY.
the services of the altar, and the religious interests of the people. They entered on those duties at the age of thirty, (in the later temple times at twenty,) and were superannuated when fifty years old. At twenty-five they appear to have begun their novitiate or probation : (Num. viii. 24, 25:) at thirty they were regularly inducted, by ablution, sacrifice, and the semicha, or imposition of hands, (Num. viil. 5-22.)
They had the charge of the Tabernacle and its con- tents. In the nomadic years, prior to the settlement in Canaan, the carriage of its several parts from one station to another fell to their care. They superintended the supplies for the altar, 80. and were stewards of the sacerdotal revenues. They attended the priests at the altar, and sometimes slew the victims; and in the temple services performed the office of choristers. In addition to these functions they discharged the duties of teachers, and instructed the people in the knowledge and duties of religion.
Instead of a territorial district in the land of Canaan, like the other tribes, that of Levi had a compensation, in the grant of forty-eight cities situated in various parts of the country, the tithes of the land, and remune- rative gifts of the people.
Connected with the service of the Tabernacle there was a class of inferior servitors who were 05 They had the name of Nethinim, “ given ones;” (from nathan, “to give;”) men granted to the Levites as helpers, as the Levites themselves had been granted to Aharon and his sons for helpers; (Num. viii. 19 ;( Onkelos, Jlesirim, from masar, “to deliver over. On the temple Nethinim see Ezra viii. 20, where for Nethinim the Peshito reads Vehibin, “given ones.”
The priests had the same term of service as the Levites. They were consecrated to their office by—a,
GLOSSARY. 389
Washing. (Exod. xxix. 4.) 3. Sacrifice. (Verses 10-12.) 0. The application of the sacrificial blood and the anoint- ing oil to their persons and vestments. (Exod. xxix. 20, 21.) The blood was applied to their ears, hands, and feet, to remind them to hear, to act, and to walk, or conduct themselves, according to the word of God. d. By placing certain portions of the offering upon their hands. (Exod. xxix. 22-25.) This act was called the midZuim, “the consecration,” literally “the filling,’ i.e, the hands of the priest with the sanctified portions. e. By investing them with the sacerdotal vestments, digdey kodesh, “the garments of holiness:” viz., 1. A cotton or linen garment reaching from the loins to the knees, miknese-bad. 2. A coat or tunic of linen, hetoneth- shesh, reaching to the ankles. 3. A girdle, adnet, a handbreath wide, ornamented with flowers in purple, blue, and scarlet, worn twice round the waist, the ends hanging down to the ankles, or thrown over the left shoulder. 4. A linen mitre, or cap, 0772000, from gabia, “calyx,” which gives perhaps the idea of its form ; LXX., «idapis. The priests wore no sandals when engaged in the Tabernacle.
They took their various duties there by allotment.
1. In the court: a. To attend to the fire on the altar. (Lev. vi. 13.) 4. To sacrifice the victim. ¢. To sprinkle the blood. (Lev. 1. 5-11.) d. To wave the offering. (Lev. xiv. 24.) e. To burn what was to be consumed. (Lev. ii. 2.) .£ To cleanse the altar from ashes, &c. (Lev. vi. 9-11.)
2. In the holy place: 2. To fill the seven lamps with oil. 4. To burn incense morn and even. (Luke i. 9.) | 6. To change the shew-bread.
3. Besides these they had various duties relating to the religious, domestic, and national affairs of the people. a. To pronounce between persons and things
4.0 GLOSSARY.
as ceremonially clean or unclean. (Lev. xiii. 14; Luke xvii, 14.) 4, To bind or release from vows, as the Nazirite. (Num. vi.) ¢. To judge in cases of alleged adultery. (Num. v.) 8. To teach the people the law. (Lev. x. 11; Mal. ii. 7.) 6. To take charge of the consecrated gifts. To sound the silver trumpets at fes- tivals. (Num. x. 2, 8.) g. To attend the army in time of war. (Num. x. 9.)
Believers in the New Testament are taught to regard the Mosaic priesthood, corporately, as a typical repre- sentation of a higher one, that of Jesus Christ. In the acts performed by them at the altar and in the Holy Place were foreshadowed the real and effectual work ot His mediation who is at once thie altar, the victim, and the priest. But it was in the person of the 11161 Priest that this Divine idea received its fullest typical develop- ment. In the fulfilment of his solemn offices this minister of the tabernacle made with hands became the impersonation of “our Great High Priest, the Minister of the sanctuary and of the true tabernacle, which the Lord hath pitched, and not man; who, not by the blood of goats and calves, but by His own blood hath entered into the Holy Place, having obtained eternal redemption for us.” (Heb. viii. and ix.) With this typical reference the Hebrew pontiif bears the name rot only of kohen ha rosh, aud kohen ha gadol, but of צעעסא HA Masutacu.
The first of the Levitical race who was invested with this surpassing dignity was Aharon; the last was Phannias ben Samuel, who perished at the destruction of Jerusalem. Legitimately the successor of Alaron was to be of his own lineage, the eldest son having the first or hereditary right; but this order was in the last times not unfrequently infringed.
1. The consecration of the high priest was performed with the same ceremonies as those observed at that of
GLOSSARY. 4]
the common priests, with the difference that he was first clothed in his robes, and the sacred oil was poured upon his head. Hence he is called ha kohen ha HMashiach, “the anointed priest.”
[The material of the holy consecrating oil—shemen mishchath kodesh, Onkelos, meshach rebuth kudesha—was a compound of—a. Pure myrrh, war deror; Onk., mera dakia; opopva éxrextH. 0. Sweet cinnamon, kinueman besem, xivvayov 606066. ec. Calamus, keneh besein, 0.6008 evddns, or 0060071608. d. Cassia, kidda, Onk., ketsiatha, 1008. e. Olive oil, shemen zayith, Ouk., meshach zetha, édavov 66 édaiwv :—in the pro- portions given in Exod. xxx. 28. It was used exclu- sively ior the anointing rite, and was emblematic of the gifts and graces of the Holy Spirit.]
2. The vestments of the high priest, Zigdey hodesh, Onk., /ebushey kudesha, גסדס aylast, consisted of two sets of robes: the one of simple white linen, digdey ha- bad, Onk., lebushey butsa, tunic, girdle, and mitre; the white colour beiug symbolical of purity. (Rev. xix. 8.) In this dress he officiated in the former part of the Day of Atonement. (Lev. xvi. 23.) The other set of robes were distinguished for their magnificence, digdey 20000, “golden garments,” digdey le-kabod u-le-tipha- reth, “ vestments of glory and of beauty.”
(1.) The meiZ, Chal., meida, a robe of azure colour, vaxivGos, the emblem of what is heavenly, serene, and pure ; worn over the white vesture, (ke¢oneth tashdets,) it combined the idea of purity and heavenly elevation. This flowing mantle was embroidered with pomegranates, rimmouim, probably both the flowers and the fruit; they are considered emblematically to denote the 2006 of God ; and between the pomegranates small bells of gold, whose musical tones were heard as the high priest walked within the sanctuary. (Psalm Ixxxix. 15.)
42 GLOSSARY.
(2.) The ephod ; (from aphad, “to bind, or gird on; "( a short vest, érwpis, Vulg., superhumerale ; woven, of gold, blue, 76000000, red, argaman, crimson, tolaath sheni,® and fine twined linen, shesh mashezar ;° material and colours identical with those employed in the linings and veil of the tabernacle, and no doubt with a similar ideal meaning. While blue denotes the colour of the heavens, and white is that of innocence and sanctity, crimson, which fire and blood have in common, is thought to symbolize life; and red, to stand for dignity, majesty, and royal power. The ephod was clasped on the shoulder- pieces of the robe by two large onyx stones set in gold, on which were engraven the names of the twelve tribes ; the high priest being thus designated the Representative of the whole Israelitish people. The ephod was con- fined at the extremity by a girdle or band composed of the same materials and colours.
(3.) Upon the bosom of the ephod was the breastplate, choshen ha mishpat ; Onkelos, choshen dina, “ the instrument of judgment, or decision;” Sept., Aovetov עד xpicew; Vulgate, rationale ; Syriac, phariso dedino, “the thorax of judgment.” It was a parallelogram of two spans in length and one in breadth, but doubled or folded so as to have a breadth and length of one span, or about ten inches: the material the same as the ephod, but on the external front were inset four rows of precious stones, three in a row. 1. Sardius, topaz, carbuncle, .וג Emerald, sapphire, diamond. iii. Ligure, agate, amethyst. ivy. Beryl, onyx, jasper.t On these twelve stones were engraved the names of the tribes, so that
8 Vermilion. Tolaath ha-sheni, from 707061, a worm or insect used for dyeing, and the Arab. sheney, “to shine.” Others derive it from the Hebrew sheney, “two,” i. ¢., twice dyed.
5 Shesh, “linen; mashezar, “twined.”
1 ך give the names of the jewels asin the common version. The reader is referred to the note at p. 537 of our translation of the Pales-
GLOSSARY. 43
the high priest bare them on his heart when he went in to appear before God. The breastplate was fastened to the ephod by golden cords inserted into golden rings on its upper corners, running into the sockets of the two onyx stones on the shoulders, and by rings at the two inferior corners, through which ran a blue ribbon. By these things the breastplate was bound inseparably to the ephod.
(4.) On his head the high priest wore a turban, mitsnepheth, from teanaph, “to wind or wrap round ; ” LXX., שדוג ; upon which was fastened by blue ribbons a plate or diadem of gold, with the engraved inscription, Kovrsu La YEHovau, “ HoLtNess unto THE Lozp.”
(5.) Connected, though to us in some uncertain way, with the breastplate, were the Urim and Thummim, the means or instruments of decision or judgment, in doubt- ful matters of importance to the public interests of the nation. Crim is the plural form of the noun אוּר w7, “ fire, or light,” and Zwmmim the plural of tn thom, or td, “fulness or completion, integrity, uprightness, truth,” from tamam, “to be complete, or in full number, to be perfect.” The ordinary rendering of Urim and Thum- mim is, “Lights and Perfections.” Onkelos merely Aramaizes the terms, Uraia ve-tummaia. The LXX. give them by tiv dy Awow Kal עד adnecay, “ manifes- tation and truth ; the other Greek versions by Aquila, Symmachus, and Theodotion, by ד dhaticpwovs Kat Tas Tede.oTnTas, “ illuminations and perfections ; ” the Syriac, by zahiro ve shalmo, “ resplendence and com- pletion ;” the Samaritan version, by “elucidations and certainties;” and the Vulgate, by doctrinam et veritatem ; the Arabic, by “holiness and truth.’”?
tinian Targum on Exodus, for a tabular view of the textual variations in
their names. 2 The German translators render the terms variously: LuTHFR, Licht und Recht; so MicwaELts, א גזנת דע Die vollkommen Feurt-
44 GLOSSARY.
As to the manner in which responses were obtained by the Urim and Thummin, silente Seripturd nihil pro certo statuatur. There are several conjectures, more or less plausible, but conjectures only. Zr. gr.: 1. Two tablets, representing an affirmative or a negative, inserted within the folds or pouch of the breastplate, and used in the manner of drawing lots. 2. That the priest dressed in the ephod stood before the veil, and heard the answer pronounced by a voice from within. 3. The verbal answer could be spelled out by the priest, as one letter after another became illuminated. (See the Palestinian Tar- gum on Exod. xxviii. 30.) 4, The wearing of the breast- plate had a moral influence on the mind of the priest, which predisposed him to receive the answer by an inward dictate of the Holy Spirit. 5. The Urim and Thummim were identical with the twelve jewels. We see in Exod. xxvii. 30 that the Urim and Thummim were to be put upon the breastplate: what was put upon it but the jewels? They were therefore the Urim and Thummim, and were ordained to make, instrumentally, the perfect revelation, Zummim, by their lights, Cri. Now as the Divine response, unlike the more diffuse oracles given in after days by the Holy Spirit to the prophets, was vouchsafed to the high priest in a simple affirmative or negative, Yes or No, it is conjectured that the affirmative answer might have been given by the increased refulgence of the jewels, and the negative by the withholdment of it. On the general subject compare Exod. xxviii. 30; Lev. viii. 8; Exod. sxxv. 27; Ezek. xxvill. 14; 1 Sam. xxiii. 2; and the instances in Num. gen. GESENIUS, Ofenbarung und Wahrheit, “revelation and truth.” Koster, dufklirung und Entscheidung, “ enlightenment and decision,” Baeur, Follstandige Erleuchtung, “coraplete illumination.” ZULLIG, Geschlifene und ungeschliffene (Diamenten,) “polished and unpolished
(diamonds),” taking the Hebrew word ¢am in the sense of " simple, in its natural state, uncultured,”
what is
GLOSSARY. 45
xxvil. 18-31; Joshua vii. 13, 21; Judges 1. 1; xx. 18, 28; 1 Sam. xiv. 40-43 ; 1 Sam. xxiii. 9-12; xxviii. 6.
Among the typical persons of the Old Testament the hight priest stands pre-eminently as a representative of the Messiah, 1. As the minister of atonement at the altar; ₪. The intercessor before the throne ; 3. The infalli- ble counsellor with whom is the oracle of God; and, 4. As the comforter, who bears upon his lips the effectual benediction. (Numbers vi.)
VI. SACRED THINGS.
Sacririces. The principle of piacular sacrifice has obtained in the religions of all nations, as a token of repentant confession of sin, and a sign of hope in the pardoning mercy of God. But as the surmises of mere nature would have deterred mankind from a practice which, as destructive of a life that the Creator only could give, would augment His displeasure rather than secure His favour, it is reasonable to believe that the rite must have been adopted, not as a human expedient, but in obedience to a revelation of the Divine will. This conclusion is strengthened bv the fact that the rite of sacrifice was appointed by God Himself in the Mosaic cultus, but not then first appointed by Him. Before the time of Moses He had enjoined it on Abraham. (Gen. xv.) He had manifested His approval of it when offered by the earlier patriarchs, as by Noah, amid the solitudes of the postdiluvian world, (Gen. ix.,) and by Abel, at the gate of Paradise. (Gen. iv. ; Heb. xi.)
The general name for sacrifices in the Pentateuch is Zebachim. Zebach, Chal., Debach, is a victim slain at the altar, from zaéach, “to kill or immolate.” Kordan, mettannah, terumah, masseeth, are designations for any kinds of offerings, bloody or unbloody.
46 GLOSSARY.
The Mosaic sacrifices have been variously classified, but the most simple and comprehensive order is that in which they are arranged under the two heads of the Expratory and the Kucuaristic.
I. The first class includes the sacrifices proper. In them the life of the victim was offered for the life of the sinner, and its blood was shed as an atonement for guilt.
These piacular sacrifices were of three kinds. 1. The oLaH, falil, or “ whole burnt offering,” because wholly consumed, and sent up, by the action of fire, in the flame and smoke of the altar. Olah, Chal., alatha, comes from alah, “to ascend;” LXNX., 6 זט 0 “holocaust,” a term which refers to the entire consump- tion of the victim. 2. The cHatraan, or “sin offer- ing ;” the same word signifying “sin ;” Chal., chattatha ; Sept., auapria, i.e., mept duaptias. 38. The asHax, or “trespass offering,” from ashmah, “to be guilty ;” Chal., ashama; Sept., 4₪סט0 cwrnpiov, “ the sacrifice of salvation; ” Vulg., hostia pro delicto ; Sept., epi tAnupercias. While the difference between sin and trespass offerings is textually marked in the Levitical law, the distinction between the offences for which they were offered is not so clearly given. Some think that “sins,” in the technical phraseology of the ceremonial law, are violations of prohibitory statutes ; 2. ¢., doing something which the law forbids to do. “ Trespasses,” on the other hand, are violations of imperative statutes ; z.e., neglecting to do those things which are commanded.
These piacular sacrifices are sometimes called kinpurim, Chal., Aippuraia, LXX., xa@dpicyor, “ expiations or atonements.” On the question about the manner in which they were expiatory, or on the real relation be- tween their presentation and the forgiveness of sin, there are two opposite doctrines.
1. There was that in the nature of the sacrifice itself
GLOSSARY. 47
which could efficaciously atone for sin. But the divines who take this view are not agreed as to the principle upon which the offerings became expiative. a. Some have thought that the virtue of the sacrifice consisted in this,—that a certain material possession was given up by the offerer for the sake of gaining a spiritual bless- ing. 4, Others consider the sacrifice in the light of a fine, by the payment of which the offender is set right with his judge; while, c. Others, holding that evil rests in that which is material or sensual, and regarding blood as the representation of the sensual or evil principle, see in the shedding and presentation of blood at the altar a physical atonement for moral evil or sin. d. Yet in direct opposition to this theory another opinion considers the vital blood to have been propitiatory because it was pure, and represented the acknowledgment of the offerer’s obligation to have been himself pure, and his desire to become so.
2. The second doctrine is, that the Mosaic sacrifices had not, nor could have, any intrinsic or atoning power in themselves; but derived their value from their having been Divinely appointed as means to lead the mind of the offerer to a real expiation, of which they were the symbols. They were types of the atoning sacrifice of the Lamb of God who taketh away the sin of the world, emblems of His great sacrifice whose “soul was made an offering” (asham) “ for sin,” (Isai. liti. 10,( and who “redeemed us unto God by His blood:” Heb. ix. 3-28 ; x. 10-14; Matt. xxvi. 98; Mark xiv. 24; Luke xxii. 20: 1 Cor. xi. 24, 253 Heb. xi. 24; 1 Peter 1 (Exod. xxiv. $;) John i. 29, 86; xix. 86, 37; 1 Cor. v. 7; 1 Peter ii. 24; (Isai. ii. 5-19 ;( 2 Cor. v. 21; Eph. v. 2; Rom. viii. 28-25; vil. 25; 1 John i. 2; iv. 10. “The Law,” says St. Chrysostom, “ was the Gospel in anticipation: the Gospel is the Law in fulfilment,”
48 GLOSSARY.
For the ritual of sacrifices, vide the first seven chap- ters of Leviticus. ‘The expurgatory ordinance of the “red heifer,” parak admah, Targum, tortha simketha, Sept., dauaris muppa, (vacca rufa, guasi coloris ignei,) Numbers xix., comes under the denomination of the oloth, or “burnt sacrifices,” but combines with the pro- pitiatory a purifying effect. This twofold virtue is un- folded in reality in and through the sacrifice of Christ. (Hebrews ix. 11-14.)
II. The other class of Levitical oblations were EvcHa- Ristic :—Zidchey 17000, “ sacrifices of praise.”
1. The Surnamim, or “peace offerings,” LXX., cwrTnplov, etpnvixd. These were of the kinds of obla- tions called “bloody,” consisting of the slaughtered bodies of clean and perfect sacrificial animals; certain parts of which were consumed on the altar, but the rest partaken of as a feast upon a sacrifice by the offerer and his guests. Thus the Targum always renders shedamim by nehesath hedeshaia, “consecrated victims.” In their death, and the destruction of parts of them on the altar, were set forth the means of reconciliation; and in the participation of them by the offerer, the enjovment of that reconciliation in peace with God. Under the she- Zamim may be ranged also the sacrifices by which cove- nants were confirmed.
2. Miycuoru. The mincha (apparently derived from nuach, “to rest,” as the husbandman reposes after the toils of harvest *) is expressed in the English Bible by “meat offering,” and in the Jewish German one by “ Mehl oder Speise-opfer ;”’ in the Peschito by surbano da semida, “the oblation of flour ;”” Targum, minchatha ; Sept., dapov, Sous, munus. The various materials of the mincha are specified in the second chapter of Levi- ticus. They were anointed with oil, the sign of conse-
5 Or, because received graciously, with content.
GLOSSARY. 49
eration, and offered with frankincense, the symbol of worship, and with salt, as a covenant token. Some portions were burned, and the remainder assigned to the priests.
An oblation of this kind was presented, (1.) As an expression of gratitude, cesach hattoduh, Chal., nesach todetha, Ovota ths alvécews, (Lev. vil. 12,) evyapiotia. (2.) As the accompaniment of a vow, otiered with prayer for some deliverance or blessing; weder, Chal., nidra, evx7); or, (3.) As a voluntary gift, 0000267, Chal., nedabtha, 6600000106
Among such oblations were, (1.) The sheaf or homer of barley, dpa-yua, offered on the second day of Pascha. (Lev. xxii. 10.) (2.) The two wave-loaves, echem tenupha shetayim; Onkelos, lechem aramutha tarteen geritsan ; two uplifted cakes offered at Pentecost on the completion of harvest. (Lev. xxiii. 17.) (8.) The tres- pass offering of the poor, who could not afford an animal, but who were permitted to offer flour instead. (Lev. v. 11.)
Portions of the shelamin, minchoth, and other obla- tions, were lifted up by the priest towards heaven. This made the thing so offered a ¢erumah, (from rain, “to elevate,”) Onkelos, arama, “an elevation,” Sept., adopicua. It was an act of adoration which acknow- 160260 God above as the supreme Giver of all good things. Again, the consecrated oblation was waved, on the outstretched hands of the priest, backward and for- ward, hither and thither, as toward the four points of the horizon, in acknowledgment of the universal provi- dence of Him who giveth food to all flesh. It then took the name of fenupha, (from naph, “to stretch out,”) Onkelos, aphrashutha, “a separation,” some- thing held forth as devoted; LAN., 4000/0606, quod auferlur, vel in donarium separatur.
With a burnt-offering, in addition to the victim, a
D
50 GLOSSARY.
mincha of flour was offered, accompanied with oil and wine in equal proportion. The wine was poured out round the altar, as a libation; English Version, “a drink offering ;” Hebrew, aesek, from 030 “to pour out ;” Onk., niseka ; Sept., orrovdn, Zbamen. For the evangelic import compare Matthew xxvi. 27, 28.
3. Brixxurim. “The earth is the Lord’s, and the fulness thereof ; the world, and they that dweil therein.” He is the Creator and Preserver of our being, and the Giver of all our good. It is meet and right and our bounden duty to make acknowledgment of this. One way by which the Israelitish people gave confession of the Divine Proprietorship, their sense of dependence upon God, and their gratitude for His mercies, was by the presentation of their firstfruits to the Lord; and that with the full assurance that the oblation would be accepted, because it had been appointed by Himself. (Exod. xxii. 29; Lev. xix. 23-25 ; Num. xv. 20 ; xviii. 12,13; Deut. xvi. 4; xxvi. 2-11.)
Such an offering was called reshith, “a firstling,” from rosh,* “the head,” the chief or best of its kind; arrapyn, primitice, preestantissiaum ; and Likkurin, “first products,” from dakar, “to be early,” rpwrovervijuata, Syriac, 7/sh-allaltho, “ the first of the produce.” The names of ¢fervmah and tenupha, already explained, are given also to some of the firstlings, because liited up and waved at the altar. More strictly, the name d:khurim was applied to the fruits, &c., when presented in their natural state, primitivi fructus ; and that of terumah, to produce no longer raw, but prepared.
1. The firstborn son was to be consecrated to God. In the patriarchal time the priesthood was invested in him who had the right of primogeniture. When the Levitical order was established, the firstborn of all the
* Another derivation is from the Arabic, stathath, “ to separate,”
GLOSSARY. 1
families of the tribes was presented to the Lord, but redeemed from the duties of the priesthood by a com- mutative fine, not exceeding five shekels. In this rite there was also a commemoration of the sparing mercy of God to Israel in the night when the firstborn of the Egyptians were destroyed. (Exod. xiii. 13; Num. xviii. 14-16; Luke ii. 27.)
2. The firstlings of the flock and herd were offered as sacrifices, part of them burned, and the rest appropriated to the priests. (Lev. xxvii. 26.) Of animals not fit for the altar, the firstlings were to be slain, but not sacri- ficed. But they might be redeemed from death by the sacrifice of a lamb in their stead, or by the payment of a price, ad valorem. (Lev. xxvii. 13.)
3. Agrarian produce was acknowledged as the gift of God by the oblation of the firstfruits. On two occasions every year this was done representatively by the nation at large. (1.) At Passover, the barley being then ready for the sickle, a public service took place on the second day of the feast ; a sheaf reaped in a field near the city was carried in solemn procession to the house of God; and the grain, with oil and frankincense, waved before the Lord of the world. (2.) At Pentecost, the harvest being then completed, the loaves made of the new corn were presented as a wave offering in the same manner.
4, These were public or national eucharists for the bounties of Providence; but all proprietors were indi- vidually bound to present their first produce, whether of the field and garden, the wool of the flock, or the honey of the hive, in the proportion, as a sziuemum, of one sixtieth. This might be done either by a pilgrim- age to the holy place, or by bringing the oblation to the priest resident in the proprietor’s neighbourhocd. The fruit was brought in a basket, and presented with a
D2
52 Gi.OSSARY.
formula of words prescribed in the twenty-sixth chapter of Deuteronomy.
5. Tithes, maaser, dexatn. In the ideal meaning attached to numbers, ¢ez is considered as the number of fulness and sufficiency as to worldly things, just as seven is the exponent of perfectness in things sacred. So ashar in Hebrew is “to be rich or full” In this view the tenth has been held in all time as the fit proportion of a man’s worldly goods to be given to God. ‘his practice is not first inculcated in the Mosaic law: it obtained as well in the primeval religion of the patri- archs, (Gen. xiv. 20; xxviii. 22,) and among the reli- gious institutes of the Gentiles at large. (HERODOTUS, Melpom., 152; Drop. Sic., xx., 14.) After the first- fruits, a tenth of the produce constituted the great or first tithe. Another tenth, called “the second tithe,” was presented at the temple, but enjoyed by the offerers. This was done two years successively ; but in the third year such tithes might be consumed at home, in acts of hospitality to the poor. (Deut. xiv. 28, 29; xxvi. 12- 15.) The Levites themselves paid tithes. (Num. xviii. 25-32.)
6. While some things consecrated might be redeemed, those that were given absolutely, by an especial devote- ment, could not. These came under the denomination of cheren. (Lev. xxvii.)
VIL HOLY SEASONS.
‘Lue whole life of the chosen people of God was to be consecrated to Him who gave it; and among the ap- pointments designed to promote this end was the recur- rence of stated seasons of religious solemnities, by which the years of their personal history were hallowed and made happy. These occasions were termed chaygim, “feasts ;” moadey-Jehovah, “the festivals of the Lord,”
GLOSSARY. 8
ai (סדק60 Kupiov, Onk., moadaya da 12/6. The term moadey-Jehovah was only given to such days on which holy assemblies, mzkra kodesh, were held, and a meet- ing, moed, with God took place. The festivals com- memorated the dealings of God with them and their fathers ; they kept before the people the great truths of their religion ; they promoted and sanctified their social intercourse, and strengthened the sentiment of their commou nationality.
Several additional feasts are mentioned in subsequent parts of the Bible, ordained only by ecclesiastical autho- rity; but those Divinely appointed in the Pentateuch may be arranged in two classes,—the Sabbatical, and the Historical, or commemorative festivals.
I. In the former class are included,
1. The Seventh Day, 80000000 la-Yehovah, “the Sabbath of the Lord;” yom hashshevihi Shabbath Shubbathon, “the seventh day, a Sabbath of Repose ;” (Exod. xx. 10; Lev. xxiii. 3;) 006607009 dvaravors. {The Christian Church claims also an interest in the Sabbath, as a weekly season of repose from the toils of this world, and a sacred opportunity for advancing our preparation for a better one. Recognising the moral nature of the institution, attested by its place in the requirements of the Decalogue, the canon of morality for every nation and every age, and the reference to it in the annals of the Genesis, where it stands historically recognised as ordained and observed so long before the rise of the Mosaic dispensation, she learns to reverence the Sabbath as an ordinance for all humanity, “made for may,” and therefore coeval and continued with the human race; blessed of God at the first; still blessed ; and a fruitful means of blessing to the mdividual, the family, and tle nation by whom it is rationally and religiously observed. ]
54 GLOSSARY.
2. The Feast of Trumpets, shabhathon, cekeron teruah, “a rest, a memorial of sounding;” ,בתכ dukeran yabala; avarravow, pvnwootvn cadriyyov, “a rest, a memorial of trumpets.” A festival which came in with the new moon of the seventh month, Tishri. This was the fosh hashanah, the commence- ment of the civil year. It was ushered in by religious solemnities commemorative of the mercy of Him who is “our Help in ages past, our Hope for years to come.” It should be observed, however, that it has been disputed whether the distinction between the ecclesiastical and civil year is not a post-Mosaic one. Some, too, think they discern in the festival of the seventh month’s new moon a type of the future renovation of Israel. The moon is the scriptural emblem of the Church; the darkened moon, of a Church in apostasy. The new moon, as she turns again to the sun, brightens once more under his beams. (Isai. lx. 1, 24.)
3. The Sabbatical Year; once in seven years, when there should be Shabbath Shabbathon la-arets, “a Sab- bath of Repose to the land;” Onkelos, neyach she- mittha le-arah, “a repose of remission to the land.” This also has been regarded as a type of the repose to be enjoyed by the earth in the seventh age, the Sabbath of time. The assurance of an adequate supply for the wants of the people, notwithstanding the cessation of agriculture in the seventh year, by the superabundant harvest yielded in the sixth, is one of the material gua- rantees of the Divine legation of Moses. (Lev. xxv. se 17, 20; Deut. xv. 1-10.)
4. After the lapse of seven sabbatical, or forty-nine, years came, on the tenth day of Tishri, the Great Year of Redemption and release: Yodel, or, Shenath ha 10060, Onkelos, 102676, “the year of Jubilee,’ 6% Tis 0060608 “the year of remission,” dadéceas
rod
GLOSSARY. ₪
onwacia, “the signal of release or liberation.”’ The primary object of this institution was the readjustment of such interests of personal liberty, and landed or any real property, as had been disturbed in the past interval of years. And this gives the best meaning to the term “ Jubilee,” as coming from 20000, “to cause to bring back, or recall; ” though others, going back to the root of the word in yadai, “to flow like water” with fulness and impetuosity, refer it to the flowing, swelling note of the trumpet which ushered in the year. Lev. xxv. 9: “Thou shalt make the” shophar terual, “the sounding peal of the trumpet to pass through the land ; it shall be Yoded to you.”
It is disputed whether the Jubilee was celebrated in the forty-ninth year or that which followed. The Divine ordinance certainly defines the fiflicth to be the year. (Lev. xxv. 11.)
At this “ time of restitution” the Hebrew bondsman returned free to his own family, and real property which had been mortgaged reverted to its hereditary owners. The conditions and regulations are given in Leviticus xxv. Loans, too, were released in the Sab- batical year; (Deut. xv. 2, 9 ;( a privilege which was no doubt extended to the debtor in the greater one of the Jubilee.
All Christians see in the Jubilee a foreshadow of the “good things to come.” 15 spoke, with a perpetual prophecy, of that “acceptable year of the Lord” which the Saviour of mankind declared that He Himself had been sent to preach. (Luke iv.) The Jubilean note was the prelude to that of the Gospel trumpet which proclaims the world redeemed, and calls upon the cap- tive to cast aside his chains, and to go forth, made free from sin. As the Jubilee trumpet went through the land, so must the sound of the Gospel be made to be
56 GLOSSARY.
heard through al] the peopled earth, that the nations “may be turned from darkness to light, and from the power of Satan unto God, to receive remission of sins, and an inheritance among the sanctified.” So too, with regard to the fate of Israel, there comes a day when “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusa- lem.” (Isai. xxvii. 18 ; Matt. xxiv. 31.) And, finally, we read of the trumpet that will sound when time has run the cycle of its ages, and the captivity of the grave be ended, and the risen dead, who are “ counted worthy to obtain that world,” will be put in possession of the “incorruptible inheritance which passeth not away.” (1 Cor. xv. 52; Job xix. 25, 26; Matt. xxv. 34.) These are the Sabbatical Feasts of the Lord.
Tl. Of the Commemorative Festivals, the pre- cedence belongs to
1. The Passover; as founded on an event which forms the epoch of the national history of the Hebrew people,—their exodus from Egypt, and the initiation of their ecclesiastical year. (Exod. xii. 2.) The appella- tions, Pesach, Onkelos, Pascha, signify “a passing over, a sparing, or protection;” Pesach la Yehovah, “the Lord’s Passover;” Onk., Pascha kedem Yeya, “the Passover before the Lord;” (Exod. xii. 115) Sept., IIacya Kvupiov. This name specifies the Passover in its strict sense; the night-feast itself; a. Preceded by the selection, on the tenth of Nisan, of the lamb, or kid, seh, Onkelos, tmmar, mpoBarov, which was to be faultless, tamim, Onk., shelim, rédecov; a male, zakar, of the vear, ben shanah, either min hakkelushim, from the lambs, or min ha izzim, from the goats. 0. The putting away of all leavened bread, chomets, Onk., cha-
GLOSSARY. 57
mira, Son. c. The immolation of the victim, as a sacrifice, 200000 ha pecach, ow the fourteenth of Nisan at evening ; [literally, 26/8 ha-arbayim, “between the two evenings;” Onkelos, Jeyn shemshaya, “ between the suns;” Peschito, Vamarobai shemisho, “at the passing over of the sun:”’ all these forms of expression, as well as a similar one among the Arabians, being idioms for “ the afternoon,” or the interval between the passing of the sun from the meridian and his final dis- appearance below the horizon. Among the Hebrew commentators, Kimchi, Raschi, and, before them, Saad- ja Gaon coincide in this view. The Talmud more nar- rowly defines “the first evening” as the time when the heat of the day begins to abate, towards the close of the afternoon, about three hours before sunset, at which latter “ the second evening” begins.] d. Some of the blood, on the first Passover in Egypt, was sprinkled with a bunch of hyssop on the mezuzoth, “two side-posts,” and on the mashekoph, or “ lintel” of the door. 6. It was roasted entire, on two spits thrust through it, the one lengthwise, the other transversely passing the longitudinal one near the fore legs; the two spits taking thus the form of across. 7. It was eaten as a family meal with suitable guests. g. It was eaten with unleavened bread, matssoth, and with meroria, “bitter herbs,’ the tokens of the affliction they had endured in the house of bondage.
The festival was prolonged during the week, with the modified namie of the Feast of Uuleavened Bread, Chag hammatssoth, opty עד 00 (Exod. xu. 6, 7.) The term Passover is given to the entire feast, and in common parlance to eat the unleavened cakes was to “eat the passover.” (Deut. xvi. 3. Compare Luke xxi. 1, and John xviii. 28; where “ passover” does not mean the supper, which had transpired on the pre-
5 5
58 GLOSSARY.
ceding night, but the unleavened cakes, which could not be eaten by those who were ceremonially defiled ; a remark which serves to obviate an alleged contradic- tion in the Gospels.) On the second of the seven days, the corn harvest being ready for the sickle, the sheaf as the first fruits was reaped, and presented as a wave offering before the Lord. See on 050
The Passover in its mystical aspects was, (1.) A com- memoration of the great national deliverance at the Exodus. (2.) A sacrament of renewed allegiance to God, as their Theocratic King; or a yearly ratification of the covenant between Jehovah and His people. (3.) A type of Redemption by the Messiah. The Christian Church, by inspired authority, regards the paschal lamb as an image of the Lamb of God who taketh away the sin of the world; the Victim slain to redeem us from the bondage of corruption into the glorious liberty of the children of God; and the sheaf, springing from the grain seed which had died in the earth, and presented to God, as a type of His resurrection, who was deli- vered for our offences to death and the grave, and raised up for our justification. The sheaf was pre- sented “on the morrow after the Sabbath,” (Lev. xxiii. 15,) “the first day of the week.” (Luke xxiv. 1.) On that day Jesus rose. Behold the fulfilment of the Paschal type! ‘Christ our Passover is sacrificed for us.” (1 Cor. v. 7.) “Now is Christ msen from tbe dead, and become the First Fruits of them that slept.” (1 Cor. sv. 20.) (4.) The Jews contemplate the Passover as a prophetic signal of their future release and restoration to Canaan. They see that this pro- spective deliverance is associated in the prophecies with the memory of that from Egypt, as a Divine pledge of its accomplishment. Thus Micah vii. 11-20: “In that day thy walls are to be built. In that day the
GLOSSARY. 59
decree” (which had consigned thee to captivity) “ shall be put afar off. In that day they shall come to thee from Assyria, and from the cities, and from sea to sea, and from mountain to mountain....... Feed thy people with thy rod, which have dwelt solitarily in the wood ; let them feed in the midst of Carmel, in Bashan and in Gilead, as in the days of old. According to” (or as én) “ the days of thy coming out of Egypt will I show unto him marvellous things. The nations will see, and be confounded in all their might; they shall be afraid of the Lord our God, and shall fear because of Thee. Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His inheritance? He retaineth not His anger for ever, because He delighteth in mercy. He will turn again, He will have compassion upon us; and Thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth unto Jacob, and the mercy to Abra- ham, which Thou hast sworn unto our fathers from the days of old.”
This prophetic bearing is not lost sight of in the grand Paschal ritual now, and for ages past, in use among the Jews, From a recitative—too long to be quoted in full —which occurs in that service, we will render the follow- ing illustrative sentences :—
> At Passover the faithful sang a hymn: And the Lord saved on that day. At the Pesach in Egypt.
At Passover a voice shall be heard from on high: Israel shall be saved inthe Lord with eternal salvation. At the Pesach to come.
At Passover the redeemed went out with an uplifted hand, and Israel saw the hand. At the Pesach in Egypt.
At Passover with the greatness of His glorious power
00 GLOSSARY.
the Lord will put forth His hand the second time. At the Pesach to come.
At Passover the multitude of His armies with goodly wealth walked on dry ground in the midst of the sea. At the Pesach in Egypt.
At Passover the Lord will wave His hand with a tem- pestuous wind, and will dry up the tongue of the Egyptian 508.5 At the Pesach to come.
At Passover came the sharp storm, ordained (to over- whelm) the camp 01 the Egyptians, with the fiery pillar and the cloud. At the Pesach in Egypt.
At Passover will be new wonders upon those of old, “Dlood and fire and pillars of smoke.”® At the Pesich to come.
At Passover he was arrayed to destroy His foes: but the sons of Israel went out with an uplifted hand. At the Pesach in Egypt.
At Passover will the cup of salvation and peace (be ours:) for (He hath said), With joy shall ye be led forth and with peace.” At the Pesach to come.
At Passover he completed to destroy the Anamim ;® for there was not a house where there was not one dead. At the Pesach in Egypt.
At Passover the nations will imagine vainly to strive (with the Messiah: ) and this will be the plague. At the Pesach to come. ;
At Passover the Lord opened all the (closed) gates (of the Egyptians: ( but passed over the doors (of Israel). At the Pesach in Egypt.
The Great One and the Ruler hath given the Passover for a sign of protection and deliverance, escape and salvation. At the Pesach to come.
At the Passover the peculiar people were confirmed to be
5 Tsaiah xi, § Joel ii. * Tsaiab ly. 12, 3 Eevptisus.
GLOSSARY. 61
free: for the Lord fought for them against the Egyp- tians. At the Pesach in Egypt.
A Passover is yet to be for the redemption of the captives : and the Lord will goforth and fight against the nations.? At the Pesach to come.
At Passover He darkened to His enemies the shining lights: but all the sons of Israel had light. At the Pesach in Egypt.
At Passover there shall be favour by the Word of Him who formed thee: Arise, shine, for thy light cometh.
t the Pesach to come.
At Passover they praised Him for His strength and for His might: for the Lord had redeemed His people. At the Pesach in Egypt.
At Passover will the praise of His power be set forth : Our Redeemer, the Lord of Hosts is His Name. At the Pesach to come.”
(Congregation and reader together.)
* At the Passover He will add salvation to salvation : He will remember His covenant to save the people brought nigh to Him in love. Who is like Thee among the mighty, O Lord? Who is like Thee, glorious in holiness, awful in praises, doing marvels ? Thy children saw Thy Majesty, Thou Divider of the sea before Moses ! '1
2. The seven weeks after Pascha were occupied with the labours of harvest, on the conclusion of which the second of the annual pilgrim festivals took place. This was the chag ha-shabuoth, “ the Feast of Weeks,” Onk- elos, chagga de shabuaya, éopty EBSouddwv. Commenc- ing on the fiftieth day from the second day of the Pass-
® Zech. xiv. 16. 1 Macusor, Seder Pesach, Service for the Seventh Night.
62 GLOSSARY.
over week, (Lev. xxiii. 15,) this anniversary among the later Jews took the name of the Pentecost, chamishim you, (verse 16,) nuépa THs mevtnKoarAs; also the Feast of Harvest or Ingathering, and the Day of the Firstfruits. (Num. xxviti.) Its observance combined, )1.( The commemoration of the bounty of Providence in the harvest ingathered, of which the public token was the wave-offering of the two loaves made of the new corn ; and, (2.) As man liveth not by bread only, but by every word of the Lord, their thanksgiving for the revelation of His Law at Mount Sinai.
It was at this Feast of Weeks at Jerusalem, attended by the men of the home land of Israel, and by devout proselytes of many Gentile nations, that the Christian Pentecost was inaugurated, (Acts 11.,( when the Divine Spirit wrote the Law again, not on tables of stone, but on the living heart. |" Whereof the Holy Ghost is a witness to us: for after that He had said before, This is the covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write them: and their sins and iniquities will I remember no more.’ Then too was ushered in that Feast of Ingathering, which the church has, or should have, celebrated ever since in a perpetual Harvest of Souls. The three thousand of the first Pentecost were the First Fruits presented to the Lord of that consummation to be witnessed, when “oll Israel shall be saved, with the fulness of the Gentiles.”
3. The Feast of Tabernacles (chag ha sukkoth, Onkelos, chagga de metalya, “the feast of shades or bowers,” Sept., éop7 oxnvev, St. John and Josephus, oxnvornyia) commenced on the 15th of Tishri, and continued seven days. As indicated by the name, it was intended to commemorate the tabernacle life of their fathers in the
GLOSSARY. 63
wilderness; in doing which, every family took their meals each day in a temporary booth, awning, or summer bower,? either in the garden or upon the flat roof of the house. The vintage and fruit harvest being now completed, the public thanksgiving for the mercies of the past year contributed to the cheerful tone of the season.
The observances of the Feast of Tabernacles had a peculiar grandeur. At the temple altar the sacrifices were מס an unusual scale, as laid down in Numbers xxix., where it will be seen that in addition to the other victims prescribed the bullocks offered during the seven days amounted to seventy; an oblation which the Jews regarded as a sacrifice offered on behalf of the nations of the world at large.
A procession moved each day round the altar court, holding in their hands the Judad and the citron, and chanting the Hosannah passages of Psalm cxviii. On the seventh day the procession was repeated seven times. The Zu/ad, which was a wreath or bunch of small branches bound together, and carried in the hand instar 8000770 consisted, if we read rightly Lev. xxiii. 40, of, 1. The branches of the palm, kappoth temarim, Onk., lulabin, Syr., lebavotho de dekelo, Sept., xadruvtpa powikav. 2, Branches of the myrtle, axaph ets aboth, 7 6. the * bough of a bushy tree,” (Sept., cAadous Evrov daceis, ramos ligni densos,) which the Jews consider as a term for the myrtle, by which Onkelos and the Syriac trans- lators render it. 3. Willows of the brook, arbey nachad, Onk., arin di nechal, Sept., iréat, salices.
There are poetical, if not mystical, ideas associated with these images. The myrtle is the emblem of justice. See the Targum on Esther ii. 7, where we read, “The
2 See the Palestine Targum on Lev. 33111, and the Mishna, treatise Sukkah.
64 GLOSSARY.
just are compared to the myrtle.” The willow is the emblem of affliction; the palm, of victory. In the Apocalypse St. John beholds the just made perfect, waving the palm, without the willow.
In the illuminated court of the temple “the Psalms of Degrees’? were chanted by an immense choir of Levites : and on the seventh or Great Day of the Feast was the solemnity of the libation of water, drawn in a golden vase from the fountain of Siloam, and poured out by the priest ut the altar, the whole assembly joining in the Song of Salvation given in the twelfth chapter of Isaiah. It appears from Bereshith Rabba and the Jerusalem Talmud that the Jews regarded the water as an emblem of the pure and purifying Law, the giving of which they celebrated with what they called simehuth- Torah, “the rejoicing for the Law:” but further, that the joy then cherished in their bosoms predisposed them for the reception of the Holy Spirit; so that Siloal’s well became to them like a means of receiving the grace of the Divine Spirit. But our Saviour, in the solemn words proclaimed by Him on the Great Day of the last Feast of Tabernacles before His death, announced the privilege of those who believe in Him to have the purifying Spirit within themselves, an interior fount of life. (Jolin vii. 37.)
In the prophecy of Zechariah, chap. xiv. 16, it is intimated that when Jerusalem in her future days of blessing shall become the joy of the earth, the people of God will go up thither from time to time, and from many lands, to celebrate a festival which, from its joyful character, will bear a resemblance to, and is indeed called by the name of, the Feast of Tabernacles.
But the passing generations of the good who are strangers and pilgrims upon earth, with no continuing city, but tenants for a time of the frail, fading tabernacle
GLOSSARY. 09
of the body, are looking for and hastening on to a city of habitation whose Maker and Builder is God. Their pilgrimage ends when “the holy, who do His command- ments,” enter the gates of those blessed abodes. We transfer, in faith and hope, to the eternal Jerusalem what is written of the best days and best blessings of the earthly one. “ Look upon Zion, the city of our solem- nities: thine eyes shall behold Jerusalem a quiet habita- tion; thine eyes shall see the King in His beauty, in the Jand afar off.”
Thus much for the Festivals: the only Fasr pre. scribed in the Pentateuch is that on the Day of Atone- ment; when the sins of the whole people were spread before God in penitential confession, accompanied by the sacrifices which set forth the great means of expia- tion. This august solemnity transpired five days before the Feast of Tabernacles, that is to say, on the tenth day of the month Tishri, which took on that account the appellation of Zuéuith Gadol, “the Great Fast,” and Yom Kippur, “the Day of Expiation,’ or simply but emphatically Youa, “the Day.” In this great transaction every Israelite was bound to take a part. (Lev. xxiii. 27-29.) The twenty-four hours consti- tuting the day, from the evening, just after sunset, or, as it was held, as soon as three stars could be counted in the sky, till the following evening at the same time, were marked by a rigid fast:? no food, no fire, no bathing, no work: the people went barefoot, and all
3 “ Before the Lord who sitteth above the cirele of the heavens may our streaming tears, ike a Jlood on the earth, wash out the hand- writing of our sins.
“ We stand all day before the Lord of the whole world, from the rising of the morn, until the coming forth of the stars.”
Moses ABEN Ezra: Veda for the Duy of dtonement.
66 GLOSSARY.
was silence and humiliation. At home each member of the family was occupied in the Word of God, in self- examination, and in solitary prayer; till as many as could find standing-room in the neighbourhood of the temple engaged in the long service at which the high priest officiated in person. For the ritual itself compare Leviticus xvi. 1-34; xxiii, 26-52 ; Numbers xxix. 7-11. The principal terms connected with it have been already defined. The only one which now calls for remark is the epithet given to the goat upon which fell the lot to live, while its companion fell under the doom of death. The animal which was sent away alive is designated
zazel. The Divine directory, Lev. xvi. 8, reads, “And Aharon shall cast lots upon the two goats; one lot for the Lord, and the other lot for Azazel. And Aharon shall bring the goat upon which the Lord’s lot fell, and offer him for a sin-offering,” literally ve-asahu chattah, “and shall make him to be sin.” (Compare 2 Cor. v. 21.) “But the goat on which the lot fell for Azazel, he shall set before the Lord alive, to propitiate upon him,” le shalach otho la azazel ha midbarah, “to send him for,” or to, ‘ Azazel, towards the wilderness.” There is, it must be confessed, an air of mystery over the expressions, which seems to excuse the conflict of opinions—I may say, fancies—which have early and late divided the word-critics of the Bible upon the signification of the name Azazel. We will mention the principal.
1. It is an appellation of the Divine Being. Thus the Syriac version of the text gives the name as dzaza- el, “the Mighty God.” In the Latin translation of the Peschito there is a gloss to the same effect: “ La Azaza-el, 1. €., Deo Fortissimo.”’ But it must be seen that if this interpretation be the true one, the casting of lots would be a useless formality, as each goat would
GLOSSARY. 67
equally fall to the Deity, either as “the Lord,” or as “the Mighty God.”
2. It was the name of a place, to which the living goat was led away. See here Onkelos and the Pales- tinian ‘Targums on Lev. xvi. 8, and Rashi’s comment- ary on the text.
3. It is a personal name, not for the Almighty, but for Satan, or one of the fallen angels. The name Azal- zel does occur in that way in the Book of Enoch, and in rabbinical writings, as in Menachem on Leviticus ; and the Boraitha of Eliezer, where the four most powerful demons are named Sammael, Azazel, Azael, and Machazeel. But though in the oriental demon- ology the name might have been applied to Satan, it does not follow that the evil being had anything to do with the scape-goat on the day of atonement; either in the animal being made his representative, or in its being sent to him. In the former case the sins of Israel were confessed, so to speak, over the head of the devil; in the second, the infernal spirit is elevated in the transaction to a co-partnership with the Almighty : ‘both the one notion and the other are too repugnant to our perceptions of propriety to be admissible.
+. A fourth and, as it appears to us, a far more eli- gible opinion is, that which, deriving it from az, ‘a goat,” and azaé,averb which signifies “ to go away,” makes the name Azazel descriptive of the fate of the living goat, as antithetical to that of the animal that had fallen under the doom of death. The one died at the altar; the other goes forth to its native wilderness alive. Viewing the solemnities of the Day of Atonement in their evangelical aspects, this meaning of the name has the greater recommendation. It has also the authority of the Septuagint, which translates Azazel by 6 amoroptaios, “ the dismissed one; ” from יסד
6S GLOSSARY.
“to send away.” The animals, though two in number, are yet but parts of one provision for a symbolic atone- ment for sin; and conjointly represent the expiatory work of the One Redeemer, who, in bearing away the sin of the world, was delivered to death for our offences, and raised to /i/e for our justification. So this mystical goat dies, and yet lives: but asa single animal could not exhibit the two phases of tue truth to be set forth in the type, two were appointed; the one to die, the other to go away alive. “ We have redemp- tion in His blood, even the remission of sins.” As far as the east is from the west, so far hath He removed our transgressions from us.”
VHI. MISCELLANEOUS TERMS RELATING 10 THE CIVIL AND RELIGIOUS LIFE OF THE HEBREW PEOPLE.
I. Qorah, Torath Yehovah; from yarah, “to instruct :” the entire body of Divine precepts which form the life of righteousness; Targum, ornarrHa da Yeya; Syr., Peschito, Nomuwseh de Morio; Sept. 6 vouos Tod Kupiov.
Berith, Habberith, “the covenant ;” dibree habbe- rith ; Onk., yath pithgamee keyama, ‘the words ot the covenant.” (Exod. xxxiv. 28.)
dsereth haddebarim, “the ten words; ” Onk., asera pithgamin, ot déka royor, “the Decalogue.” (Exod. Xxxiv. 25.)
Mitsvah, “a commandment,” plur., iitsroth ; root, 78000, “to set;” (so, law, lew, degis, is, etvmologically, ‘that which is laid down ;”) Sept., évtod.
Hok, plur., hukkim, (the H, cheth, strong guttural,) “a stutute, a fixed appointment, a decree;” Onk., keyam ; Sept., mpooraypa.
Pikkudim, “ prescriptions, rules,” Sccac@para,
GLOSSARY. 69
Mishpat, pl. mishpatin or shephatim, “a judicial decision,” from shaphat, “ to distinguish, determine ;” Onk., dinaya, pl., Sept., 6060/0006
Din, Chal. dina, “a judgment, a matter to be adjudged; ” Scen.
Edah, “testimony ;” Eduth, “an ordinance ;” emphatically, the Law on the tablets.
Mishmaroth, “ things to be observed ; ” from shamar, “to keep watch over.”
Il. Ketuhah, “ marriage contract.” Mekadesh, also Kedushin, ** Betrothment,” from /adash, “ to set apart.”
Eres, “marriage vow,” from aras, “to betroth.” Mochar, “ dowry.” (Gen. xxix. 18, 27.)
Kallah, “a bride,” (because crowned?) Chatan, “a bridegroom.” Choten, “a wife’s father.” Cham, “a husband’s father.”
Pelegesh, “a concubine,” plur., pilagshim, a second- ary wife; married, but not with the ceremonies of the usual marriage. The name given to the various wives in a family cursed with polvgamy was zeroth, “ trou- bles, adversaries, or rivals,” (1 Sam. i. 6,) because, as R. David Kimchi informs us in his note on that text, they are most commonly causes of trouble, jealousy, and vexation to each other.
Yabam, a brother who was to marry the childless widow of his deceased relative. | 1070000, the espousals of 8 yabam. (Deut. xxv.)
Chalitsa, the ceremony of taking off the shoe, if the brother should refuse the yeloom. (Deut. xxv. 9.)
Get, plur., gittin, “a writing of divorce.”
Nin, “ offspring, posterity,” from ni, “to flourish.” Zera, the same as n27.
Bekor, “the firstborn,” | ה 0007070008. Bekorah, * primogeniture.”
70 GLOSSARY.
Ben, “ason;” Chal., Bar. Bath, “a daughter.”
Youek, “a sucking infant.” Gamud, the same. Zupf, (collective noun,) “little ones, children, a family.” 1%- led, “a child, boy.” Nahar, “a youth;” fem., zaarad. Elem, “a marriageable youth.”
Almanah, “a widow.” Yatom, “an orphan.”
Mishpacha, “a family,” as a sub-division of a Shedet, “tribe.”
Beth-Ab, or Aboth, “anumber of families related.”
III. Aloof, an Edomite “duke,” leader, a chief; root, alaph ; (Gen. xxxvi. 40;) Onk., 00000 ; Sept., nyeuov, “a chief of a tribe,” pudapyns.
Nasi, “a prince, magistrate.” Rosh beth aboth, “a chief of the house of the fathers.” Roshee shebatim, “heads of tribes.”
Amarkella, (Chaldee, found only in the Targums,) “a chief.” According to Rashi the word means “a trea- surer.”
Shoter, “an overseer.” Shophet, “a judge;” roct, shaphat.
Sur, “a captain;” root, sarar, “to rule.’ Saree alaphin, meoth, chamishim, asaroth, “captains of thou- sands, hundreds, fifties, and tens.”
Kahal, a church,” ecclesia. Sod, “an assembly,” comitia.
Edah, “a congregation ;” Zikney ha eduh, “the elders of the congregation ;”” NVestey ha edah, “the princes of the same;” (Num. ¥i. 16;) the seventy elders; re- garded by the Jews as the primary germ of the Sanhedrin.
Baal, “a master.” Baalah, “a mistress.” Ebed, “a servant.” Shinkahath, “a maid-servant.”
Gar, “a stranger ;” from gar, “40 sojourn.”
ג
Shebuah, “an oath.” Temurah, “an exchange, com- mutation, compensation, the thing exchanged.” Kopher
0 71
nephesh, or piddion nephesh, “indemnification,” or com- mutation for punishments incurred by injuring others. (Exod. xxi.)
Goel, from gaal, redemit, vindicavit, “a redeemer or avenger ;” the right to redeem possessed by the nearest of kin; Chal., 600 (Num, xxxv. 19; Lev. xxv. 25; compare Ruth iii. 12, 13.)
PuNIsuMENTS.—Gemul, tagmul, “retribution.” Pe- kudah, © visitation.”
Bekoreth, “scourging ;” from dakar, “an ox;” be- cause inflicted with the ox-tail; others, from dakar,
visitare. Sekilah, regimah, “stoning ;” from sakal, and ragam, lapidare.
Serepha, “ burning,”—either the dead body, or brand- ing the living one,
Hereg, “beheading.” Chenek, “strangling.” Teliya, “hanging” the dead body for exposure.
Kareth, “ cutting off from the people ;” excommunica- tion, sometimes bodily death. (Lev. xxiii. 29.)
Nidut, cherem, shammatha, the three degrees of ex- communication,
IV. Yekehath, “obedience.” Shemiah, or Mishmah, “hearkening to,” in the sense of obeying; root, shema, “to listen.”
Asham, “a sin.” Chattaah, “ transgression,” from chata, “to slide, stumble, or miss the mark.” Pesha, “revolt, sedition;” root, pasha, “to rebel.” 200% “clean,” Chal., dakia, 000006. Tamé, “unclean,” Chal., mesaah, 06000706. Clean and unclean, as a condition of the human body, or the species of an animal, as judged of by the standard of the Levitical law. Todd, “apostasy” from God; root, ¢aak, “to wander.” Adar, “to transgress a limit.” Avon, “iniquity, moral dis-
‘2 GLOSSARY.
tortion;” root, 0000, “to be perverse, deal perversely.” Sarah, “a deviation from the law ; root, str, ‘to turn away, decline from.” ved, avdad, " iniquity, injustice ;” root, aval. Shegaga, “an error, inadvertency ;” root, shagag or shagah, “to err.” Shegiah, “a sin of igno- rance.” Sheker, “ prevarication, falsity ;” from shakar, “to he.” Nebalah, “ wickedness, folly ;” root, zada/. Zimmah, “ crime, mischief ; root, zamam, “to devise or purpose evil.” Remick, * remissness, unfaithfulness ;” root, ramah, in Piel, “to deceive.” lau’, “ faithless- ness ;” root, maa/, “to deal treacherously.” isha and reshah, “ guilt, wickedness ;” root, rasha, “to be guilty, Hable to punishment.” In the Targums 6000/06, chobtha, from 6000 precavil, debitor fuit. Beliyaal, “ worthless- ness,” from dedi, “without,” and yaad, “ usefulness.” Ben-leliyaal, ish beliyaal, “a worthless man ;” Onk., “a son of wickedness ;” Sept., apavoyos.
V. Teshnbah, conversion ;” root, shad, “to return.” Charata, (Chaldee,) “ penitence.” Tidui, “ confession ;” root, yada, “to know,” Piel, “to make known.”
Kippurin, “amends, atonement;” root, haphar, in Piel, “to expiate.”
Emunah, “faith ; root, aman, “to stand firm, to be true ;” in Hiphil, Aeémin, “to confide in, lean upon.” Betach, “trust, confidence ;” root, 20/0067, “to confide in, to be quiet.”
Selicha,“ pardon ;” root, salach, to forgive.” Zedakah, “Justification or righteousness ;” root, 20020 “to be night.” Of Abraham it is written, (Gen. xv. 6,) 7606 min ba-Yehovah, vaiyachsheleha* lo Zedakoh: “And he believed in the Lord, and He counted it to him for righteousness.” Compare Rom. iv. 3, as quoted from the Septuagint. Onkelos, Vehemin Le Memra da Yeya ve
* Root, ehashad, “to think, judge, account, or reckon as anything.”
GLOSSARY. 73
chashbah leh lizeko: “And he believed in the Word of the Lord, and He accounted it to him for justification.”
Tikevah, “ hope, expectation ; root, kavah, “to wait for.”
Ahatah, ahava, “love,” root, 000, “ to love or delight in.”
Chesed, “ kindness ;” Rachamim, “tender mercies ; ” root, racham, “to love.”
Ratson, “ benevolence ;” root, ratsah, placere. Emeth, “truth, veracity.”
Kodesh, Kedushah, “holiness ;” root, kadush, "+0 be sacred,” Hiphil, “to sanctify.”
Teshuah, “salvation ;” also Yesha, root, yasha, “to save, deliver, succour.”
10800700, “rectitude, uprightness;” root, yasha; from which, as is commonly thought, comes the name Jeshurun, given in the Pentateuch to Israel; though others connect it with the Arabic root yasara, “to prosper, be wealthy,” like the Hebrew asdar, “to be blessed.”
Hithhalek eth ha-Elohim, “to walk with God.” (Gen. v. 24.) Hithhalek lipnei, “to walk before Him.” (Gen. xvii. 1.( Hithhalek acheri, “to walk after, be obedient to.” (Deut. viii. 19.) Halek im bekeri, “to walk con- trary to, be rebellious against God.” (Lev. xxvi. 40.)
Neder, “avow;” a voluntary engagement, or sacred promise, made either as an acknowledgment of benefits received, or as a means of obtaining them. (Gen. xxviii. 22.) Onkelos, heyam; Sept., evyn. Nedarim were either affirmative, in the devotement of the person or one’s property to God, or negative, in the vow of absti- nence from things in themselves lawful. Such was the vow of the Nazir. (Lev. xxv.; Num. vi. 2.) “A certain man came to me® from the south, intending to take the
,
5 Simeon ha Zadik, high priest. E
74 GLOSSARY.
vow of a Nazarite: he was beautiful in countenance, and his hair waved in graceful locks. My son, I said, what moves thee to destroy thy hair? He replied, 1 am a shepherd to my father in my native place. I went to draw water from the fountain, and looking at the reflec- tion of my own face in the water, vanity seized me, and became a temptation to hinder my future happiness. Wretch, said I then to myself, art thou proud of that which is not thine, and which must soon be dust and ashes? So now I swear tha: I go not hence until these locks be cut off. And 1 arose, and kissed his head, and said, May such Nazarites increase in Israel!” (Zalmud.) Tephillah, “ prayer ;” root, 2200760, in Hithpa. in the sense of speravit; mpocevyy; Ouk., 1000006. Bakkasha, “supplication ;” root, dakash, “to seek earnestly, strive for.” Sheélah, “a petition ;” root, shaal, “ to ask.” Berakah, “blessing, benediction ;” root, darak, “to pronounce a blessing;” Onk., Birketha; etroyla.
Forms oF BENEDIcTION. Jleborak Adonai, “ Be thou blessed of the Lord.” Birekath ddonai aleka, “The blessing of the Lord be upon thee.” Adonai immeka, “The Lord be with thee.” Shalom leka, “Peace be with thee.”
Tus Diviys Bevepictioy. Hebrew text, Yedarekka, Yehovah veyishmereka, “The Lord bless thee, and keep thee.” Tuer 1000000 panaif eleyka, vichunneka, “The Lord make His face to shine upon thee, and be gracious unto thee.” Vissa Yehovah panaif eleyka, veyasem leka shalom, “The Lord lift up His countenance upon thee, and confer upon thee peace.” (Num. vi. 24.) Compare the passage in the Targus of Onkelos and Palestine.
In the edifying service for the Day of Atonement in the Hebrew Machsor, this most holy benediction is employed with a devotional comment on each word, con-
GLOSSARY. 75
sisting of some illustrative text from the Scriptures. Thus :--
1. May He bless thee : “The Lord who made heaven and earth bless thee out of Zion.”
The Lord: “O Lord our Lord, how excellent is Thy Name in all the earth!”
And keep thee: “Preserve me, O God; for in Thee do I put my trust.”
2. Make shine: “God be gracious unto us, and bless us, and cause His face to shine upon us.”
The Lord: “The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth.”
His Face: “Turn Thee unto me, and be gracious unto me; for 1 am alone and afflicted.”
Unto thee: “Unto Thee, O Lord, do I lift up my soul.”
And be gracious unto thee: “ Behold, as the eyes of servants look unto the hand of their masters, and the eyes of a maiden to the hand of her mistress, so our eyes wait upon the Lord our God, until He be gracious unto us.”
8. May He lift up: “ He shall receive a blessing from the Lord, and righteousness from the God of his salva- tion, and find grace and good understanding in the eyes of God and man.”
The Lord: “O Lord, have mercy on us; we have trusted in Thee: be Thou our strength every morning ; our salvation in the time of trouble.”
His Face: “‘O Lord, hide not Thy face from me: in the day of my distress incline Thine ear unto me.”
Unto thee: “Unto Thee do I lift up mine eyes, O Thou who dwellest in the heavens.”
And give: ‘And they shall put My Name upon the children of Israel, and I will bless them.”
76 GLOSSARY.
Thee : “Thine, O Lord, is the greatness, and the power» and the glory, and the victory, and the majesty ; for all that is in the heaven and in the earth is Thine: Thine is the kingdom, O Lord, and Thou art exalted as Supreme above all.”
Peace: “ Peace to him that is afar off, and to him that is near, saith the Lord; and 1 will heal him.”
END OF THE GLOSSARY.
THE TARGUM OF ONKELOS
ON
THE BOOK VATYIKRA
OR
LEVITICUS.
SECTION OF THE LAW XXIV. VAIYIKRA.
1. פצג the Lord called unto Mosheh, and the Lord spake with him from the tabernacle of ordinance, say- ing: Speak with the sons of Israel, and say to them: When one of you will bring an offering before the Lord of the cattle, of oxen or of sheep, you shall offer your oblations. If his oblation be a burnt offering of the oxen, (it shall be) a male, unblemished; he shall offer him at the door of the tabernacle of ordinance ; he shall offer him for acceptance before the Lord. And he shall lay his hand upon the head of the burnt offering, that it may be acceptable for him to propitiate on his behalf. And he shall sacrifice the young bullock before the Lord; and the sons of Aharon the priest shall bring the blood, and sprinkle the blood round about upon the altar which is at the door of the tabernacle of ordinance. And he shall take away (the skin) of the burnt offering, and divide it, by its members. And the sons of Aharon the priest shall put fire upon the altar, and lay the wood in order upon the fire. And the priests, the sons of Aha- ron, shall arrange the limbs and the head and the fat
78 TARGUM OF ONKELOS (CHAP.
on the wood upon the fire which is on the altar. But his inwards and his legs he shall wash with water ; and the priest shall burn the whole upon the altar an entire burnt offering, an oblation to be received with accept- ance before the Lord.
And if his oblation be from the flock, of the sheep or the young of the goats for a burnt offering, he shall bring a perfect male. And he shall sacrifice him at the north side of the altar before the Lord; and the priests the sons of Aharon shall sprinkle his blood round about upon the altar. And he shall divide him by his mem- bers, and his head and his feet ; and the priest shall lay them upon the wood which is on the fire upon the altar. But the inwards and the legs he shall wash with water, and the priest shall bring the whole and burn (it) upon the altar: it isa whole burnt offering, an oblation to be received with acceptance before the Lord.
But if the burnt offering of his oblation before the Lord be from fowl, he shall bring his oblation from the turtles or the young of a pigeon. And the priest shall offer 16 upon the altar, and wring off its head, and bum upon the altar, and pour its blood by the side of the altar: and he shall remove its crop with its food, and throw it on the east side of the altar, at the place where they empty the ashes. And he shall cleave it through its wings, (but) divide (it) not; and the priest shall burn it at the altar upon the wood that is on the fire: it is a burnt offering, an oblation that shall be received with acceptance before the Lord.
II. But if a man bring an oblation of a mincha® be- fore the Lord, his oblation shall be of meal, and he shall pour oil upon it, and put frankincense thereon, and bring it to the priests the sons of Aharon; and the priest shall take from it his handful of the meal with
> Ilincha, a bloodless oblation.
II. | ON LEVITICUS. 79
its oil, and all its frankincense, and burn the memorial of it at the altar ; an oblation to be received with favour before the Lord. And that which remaineth of the mincha shall be Aharon’s and his sons’; it is most holy among the oblations of the Lord. And when thou bringest the oblation of a mincha baked in the oven, it shall be of meal cake unleavened, mingled with oil, with unleavened wafers anointed with oil. And if the min- cha be (prepared) in a pan, thy oblation shall be of meal mingled with oil; unleavened shall it be. And thou shalt break it in pieces, and pour oil thereon; it is a mincha. But if thy oblation be a mincha from the grid- iron, thou shalt make it of meal with oil. And the min- cha which is made of these thou shalt bring before the Lord, and present it to the priest, and he will offer it at the altar. And the priest shall separate its memorial from the mincha, and burn upon the altar an oblation to be received with favour before the Lord. And that which remaineth of the mincha shall be Aharon’s and his sons’: it is most holy among the oblations of the Lord. No mincha which you offer before the Lord may be made with leaven; for no leaven or honey shall you burn with any oblation before the Lord. In the obla- tion of first fruits you may offer them before the Lord, but not burn them at the altar, that they may be accepted with favour. And every offering of thy mincha thou shalt salt with salt ; and thou mayest not withhold the salt of the covenant of thy God from upon thy mincha ; upon every oblation thou shalt offer salt. And when thou offerest the mincha of first fruits before the Lord, green ears’ dried with fire, broken and soft, shalt thou offer as the mincha of thy first fruits. And thou shalt put oil on it, and lay frankincense thereon: it is 2 min- cha; and the priest shall burn its memorial of its broken 7 Samaritan Vers., “without the husk.”
20 TARGUM OF ONKELOS [cHaP.
grain and of its oil with. all the frankincense, an obla- tion before the Lord.
III. And if his oblation be a victim of the sanctified things ;* if from oxen, whether male or female, he shall offer it perfect before the Lord. And he shall lay his hand upon the head of his oblation at the door of the tabernacle of ordinance; and the priests the sons of Aharon shall sprinkle the blood round about upon the altar. And of the oblation of the sacred victim the fat that covercth the inwards, even all the fat that is upon the inwards, and the two kidneys and the fat which is upon them on the sides, and the caul that is upon the liver with the kidneys, he shali remove. And the sons of Aharon shall burn it at the altar, with the burnt of- fering which is on the wood upon the fire, an oblation® to be received with grace before the Lord. But if his oblation of a consecrated victim before the Lord be from the flock, whether male or female, he shall offer it per- fect. If lis oblation be a lamb, he shall present it be- fore the Lord, and lay his hand upon the head of his oblation, and slay it before the tabernacle of ordinance ; and the sons of Aharon shail sprinkle its blood upon the altar round about. And of his oblation of the conse- crated victim before the Lord, its fat, the entire tail close by the backbone, he shall remove ; the fat which covereth the inwards, even all the fat which is upon the inwards, and the two kidneys and the fat which is upon them upon the sides, and the caul that is over the liver, with the kidneys, he shall take away; and the priest shall burn it at the altar; it is the meat (Cechei, bread) of an oblation before the Lord.
But if lis oblation be from the young goats, he shall
® 00090076, the Chaldee term for the Hebrew shelamim, yendered in the English Bible, * peace offerings.” 5 Sam. Vers., “a sweet-smelling oblation.”
1v.] ON LEVITICUS. 81
present it before the Lord, and lay his hand upon its head, and slay it before the tabernacle of ordinance; and the sons of Aharon shall sprinkle its blood upon the altar round about. And of his oblation he shall offer as an oblation before the Lord the fat which covereth the inwards, and all the fat which is upon the inwards, and the two kidneys, and the fat which is upon them on the sides; but the caul that is over the liver with the kid- neys he shall take away. And the priest shall burn them at the altar: it is the meat of an oblation to be received with acceptance; all the fat (shall be offered) before the Lord. It is an everlasting statute unto your generations, and in all your dwellings, that neither the fat nor the blood shall be eaten.
IV. And the Lord spake with Mosheh, saying: Speak with the sons of Israel, saying: When 8 man sinneth through ignorance of any of the precepts of the Lord, as to that which should not be done, and acteth contrary to one of them : if the high priest sin after the manner of the people’s sin, let him bring before the Lord for the sin that he hath sinned a young bullock without blemish for his sin. And he shall bring the bullock to the door of the tabernacle of ordinance before the Lord, and lay his hand upon the bullock’s head, and slay the bullock before the Lord. And the high priest shall take of the blood of the bullock and carry it into the tabernacle of ordinance. And the priest shall dip his finger in the blood, and sprinkle (some) of the blood seven times in the presence of the Lord before the veil of the sanctuary. And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord in the tabernacle of ordinance, and all the (remaining) blood of the bullock he shall pour out at the foundation of the altar of burnt sacrifice which is at the door of the tabernacle of ordinance. And all the fat of the bullock
ES
82 TARGUM OF ONKELOS (CHAP.
of the sin offering he shall separate from it; the fat which covereth the inwards, and all the fat which is upon the inwards, and the two kidneys, and the fat which is upon them that is by the flanks; and the caul that is upon the liver, together with the kidners, he shall re- move, as it was separated from the bullock of the con- secrated victims, and the priest shall offer it upon the altar of burnt sacrifice. But the skin of the bullock and all his flesh, with his head, and with his legs, and his inwards, and his food, he shall carry forth,! even the whole bullock, without the camp unto a clean place, toa place for the pouring out of ashes, and burn him upon wood in the fire; at the place for the pouring out of ashes shall he be burned.
And if the whole congregation (keniskta) of Israel shall mistake, and the thing be hid from the eyes of the assembly, )2626/6( , and they shall have done (somewhat against) one of all the commandments of the Lord which it is not right to do, and have become guilty; when the sin that they have sinned is known, the assembly shall offer a young bullock for a sin offering, and bring him before the tabernacle of ordinance. -And the elders of the congregation shall lay their hands upon the head of the bullock in the presence of the Lord, and kill the bullock before the Lord. And the high priest shall bring of the blood of the bullock into the tabernacle of ordinance; and the priest shall dip his finger in the blood, and sprinkle seven times in the presence of the Lord before the veil. And some of the blood he shall put upon the horns of the altar that is before the Lord in the tabernacle of ordinance, and all (the rest of the) blood he shall pour out at the foundation of the altar of burnt sacrifice which is at the door of the tabernacle of ordinance. And all the fat he shall separate from him,
1 Heb. text, veAotsz, “he shall cause to be carried forth.”
ON LEVITICUS. 83 [.ץז
and sacrifice at the altar. And he shall do with the bullock as he did with the bullock of the sin offering, so shall he do with him; and the priest shall atone for them, and it shall be forgiven them. And he shall carry forth? the bullock without the camp, and burn him as he burned the former bullock: it is a sin offering for the congregation.
Should a ruler sin and do (contrary to) any of the commandments of the Lord his God what is not right to do, through ignorance, and be guilty ; when his sin becomes known to him in what he hath transgressed, he shall bring his oblation, a kid of the goats, a male, unblemished ; and he shall lay his hand upon the head of the goat, and kill him at the place where the burnt sacrifice is slain before the Lord; it is a sin offering. And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt sacrifice,and pour out the blood at the foundation of the altar of burnt sacrifice. And he shall burn all the fat at the altar, as the fat of the sanctified oblation (is burned) ; and the priest shall atone on his 06291] for his sin, and it shall be forgiven him.
And if one of the people of the land inadvertently sin in doing contrary to any of the commandments of the Lord what is not right to do, and become guilty ; when his sin is known to him, in what he hath sinned, he shall bring his oblation, a female kid of the goats, unblemished, for thesin that he hath sinned. And he shall lay his hand on the head of the sin offering, and kill the sin offering at the place of burnt sacrifice ; and the priest shall take of the blood with his finger, and put it upon the horns of the altar of burnt offering, and pour out all the blood at the foundation of the altar. And he shall remove all the fat, as he took away the fat from the consecrated offerings, and
2 See note on p. 82.
84 TARGUM OF ONKELOS [cHap.
the priest shall burn it at the altar, to be received with acceptance before the Lord; and the priest shall atone for him, and it shall be forgiven him. But if he present a lamb for his sin offering, he shall bring a female unblemished, and lay his hand upon the head of the sin offering, and kill the sin offering at the place where the burnt sacrifice is killed. And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt sacrifice, and pour out all the blood at the foundation of the altar. And he shall remove all the fat, as he removed the fat of the lamb of the sanctified oblations, and the priest shall burn it at the altar with the oblations of the Lord; and the priest shall atone for him, for the sin that he hath sinned, and it shall be forgiven him.
V. And if a man sin, and (one) hear the voice (which demands) swearing that he is a witness, or that he hath seen or known, if he will not show it, he shall bear his sin. Or if a man shall have touched anything unclean, whether the carcase of an unclean beast, or the carcase of unclean cattle, or the carcase of an uncieay reptile, and it be hidden from him, he shall be defiled and guilty. Or if he shall touch the uncleanness of a man, any uncleanness which defileth him, and it be hidden from him ; but (afterwards) becometh aware of it and is guilty ;—or if a man swear, declaring with his lips, for evil or for good, according to whatever the man shall declare by oath, and (the truth) be hidden from him, and he (afterwards) have knowledge thereof, he is guilty of one of these. And it shall be that when (he knoweth that) he is guilty in one of these (things) he shall confess that he hath sinned thereby ; and shall bring his sin offering before the Lord for the sin that he hath sinned; a she-lamb from the flock, or a kid of the goats, for a sin offering; and the priest shall atone
v.] ON LEVITICUS. 85
for him and for his sin. But if his hands be not suffi- cient to offer a lamb, let him bring for the sin that he hath sinned two turtle doves, or two young pigeons before the Lord, one for the sin offering, and one for the burnt sacrifice. And he shall bring them to the priest, and he shall offer the sin offering first, and wring off its head near to the spine, but he shall not divide (the bird). And he shall sprinkle the blood of the sin offer- ing upon the side (wall) of the altar, and pour out the remainder of the blood at the base of the altar; it isa sin offering. And the second he shall make a burnt sacrifice, according to the proper (rite) ; and the priest shall make atonement for the sin that he hath sinned, aud it shall be forgiven him. But if (neither) two tur- tle doves nor a pair of young pigeons pertain to him, he shall bring, as his oblation for the sin that he hath sinned, the tenth of three sein of flour for a sin offering ; he shall not put oil upon it, nor put frankincense upon it, for it is a sin offering. And he shall bring it to the priest, and the priest shall take a handful of it as the memorial thereof, and burn it at the altar with the oblations of the Lord: it is a sin offering. And the priest shall make atonement for him, for the sin that he hath sinned in any one of these (things), and it shall be forgiven him: and to the priest it shall be, as the mincha.
And the Lord spake with Mosheh, saying: When a man hath indeed falsified, but hath sinned inadvertently concerning things consecrated to the Lord, he shall bring for his trespass offering before the Lord a ram without blemish from the flock by its value in silver stiekels, in the shekel of the sanctuary, for a trespass offering. And that which he had defaulted of the holy thing he shall make good, and adda fifth thereupon, and give it to the priest; and the priest shall make atone-
86 TARGUM OF ONKELOS [cmap.
ment for him with the ram of the trespass offering, and it shall be forgiven him.
And if a man sin and do against any of the com- mandments of the Lord that which is not right to do, and know not, and sin, he shall bear his sin. But he shall bring a lamb unblemished from the flock accord- ing to the estimation for a trespass offering (or accord- ing to the estimation of the trespass) unto the priest ; and the priest shall atone for his error which he hath committed unwittingly, and it shall be forgiven him. It is a trespass offering for the sin that he hath sinned ; he shall offer the trespass offering before the Lord.
VI. And the Lord spake with Mosheh, saving: If a man sin and falsify with falsehood before the Lord, and deal falsely with his neighbour in a thing deposited, or in fellowship of hands, or by rapine or violence against his neighbour ; or if he have found that which had been lost and deny it, and swear falsely, by any one of all these which a man doeth and sinneth therein; it shall be that when he hath (so) transgressed and become guilty, he shall return what he hath robbed by robbery, or taken away by violence, or the deposit which was deposited with him, or the lost thing that he had found: or all that about which he had sworn falsely, he shall make it good in the capital, and add one fifth thereon ; unto him to whom it belongeth shall he give it on the day of his (offering for) guilt. And the trespass offer- ing that he shall bring before the Lord (must be) a ram unblemished from the flock according to the estimation of the trespass, unto the priest. And the priest shall make atonement for him before the Lord, and it shall be forgiven him for any one of all (these) in which he may have acted to be guilty thereby.*
3 Sam. Vers., “ defraud with falsehood.’” * May have injured with guilt.
87 אס [.ז
SECTION XXV. VAIYIKRA TSAV,
the Lord spake with Mosheh, saying: Instruct יפא Aharon and his sons, saying: This is the law of the Burnt Offering. It is burnt offering, because burned upon the altar all night until morning, and the fire of the altar shall be burning in it. And the priest shall dress himself with vestments of linen, and wear drawers of linen upon his flesh; and he shall separate the ashes which the fire hath consumed with the barnt offering upon the altar, and set them beside the altar. And he shall take off his vestments, and dress himself with other garments, and carry forth the ashes without the camp unto a clean place. But the fire upon the altar shall be burning on it, and never be extinguished; and the priest shall burn wood on it from morning to morn- ing, and lay the burnt offering in order ypon it, and burn upon it the fat of the sanctified oblations. The fire shall be ever burning on the altar, it shall not be extinguished.
And this is the law of the Mincha which the sons of Aharon shall offer in the presence of the Lord before the altar. And he shall separate therefrom his handful of the flour of the mincha and of its oil, and all the frankincense that is upon the mincha, and burn it at the altar as its memorial to be accepted with favour before the Lord. And the remainder of it may Aharon and his sons eat, unleavened shall it be eaten in the holy place, in the court of the tabernacle of ordinance shall they eat it. It shall not be baked with leaven. Ihave given it as their portion of my oblations; it is most sacred, as the sin offering and as the trespass offering. All the males of the children of Aharon may eat it.
88 TARGUM OF ONKELOS [cHaP.
(This) is an everlasting statute for your generations concerning the oblations of the Lord: every one who toucheth them shall be holy.
And the Lord spake with Mosheh, saying, This is the oblation of Aharon and his sons which they shall present before the Lord on the day when they anoint him. The tenth of three seahs of flour for a mincha perpetually, a half in the morning, and a half at even- tide. It shall be made in a pan with oil; while soft it shall be brought a baken mincha offered in pieces 5 to be accepted with favour before the Lord. And of his sons, the priest who shall be anointed in his stead shall perform it. (This is) an everlasting statute before the Lord: it shall be burned entirely, and every mincha of the priest shall be entirely (burned); it is not to be eaten.
And the Lord spake with Mosheh, saying: Speak with Aharon and with his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed, there shall the sin offering be killed before the Lord ; it is most sacred. The priest who maketh atone- ment with its blood shall eat it; in the holy place it shall be eaten, in the court of the tabernacle of ordinance. Every one who toucheth the flesh thereof must be holy. And if he drop some of its blood upon a vestment, that which is bedropped shall be purified in the holy place. But the earthen vessel in which it was sodden shall be broken ; and if it be sodden in a vessel of brass, (that) shall bescoured and washed in water. Any man of the priests may eat thereof: it is most sacred. But no sin offering whose blood is brought into the tabernacle of ordinance to make atonement in the sanctuary may be eaten, but shall be burned with fire.
* Sam. Vers., “It is an everlasting portion.” * Sam, Vers., “thou shalt divide it in pieces.”
VIL. | ON LEVITICUS. 89
VII. And this is the law of the Trespass Offering ; it is most holy. In the place where they kill the burnt offering, there shall they kill the trespass offering and sprinkle its blood round about; and all the fat of it shall be offered, with the tail and the fat which covereth the inwards. And the two kidneys and the fat which is upon them, upon the inwards, and the caul that is upon the liver, with the kidneys, he shall take away. And the priest shall burn them at the altar, an oblation before the Lord ; itis a trespass offering. Every man of the priests may eat thereof in the holy place; it is most sacred. As the sin offering, so the trespass offering; they have one law; to the priest who maketh atonement therewith shall it 06. And when the priest offereth a man’s burnt sacrifice, the skin of the sacrifice that the priest offereth shall be his. And every mincha that is baken in the oven, or made in the pan, or upon the baking pan, to the priest who offereth it shall it belong. And every mincha sprinkled with oil,and that which is not sprinkled, shall belong to all the sons of Aharon, to the one man as to his brother.
And this is the law of the Sanctified Oblations? which he shall offer before the Lord. If he present it as a thanksgiving, he shall offer as the sacrifice of thanks- giving unleavened cakes sprinkled with oil, and un- leavened wafers anointed with oil, and baken biscuits of flour sprinkled with oil. With the cakes he may offer his oblation of leavened bread for his sanctified oblation of thanksgiving. And of it he shall offer one of all the separated oblations before the Lord: (the remainder) shall belong to the priest who sprinkleth the blood of the sanctified oblations. And the flesh of his conse- crated thank offering shall be eaten on the day that it is offered, none of it shall be covered over till the morning.
Peace offerings. ד
90 TARGUM OF ONKELOS [CHAP.
But if the offering of his oblation be a vow, or a volun- tary gift, it may be eaten (partly) on the day that his sacrifice is offered, and that which remaineth of it may be eaten on the day after it; but what remaineth of the flesh of the sacrifice on the third day shall be burned with fire. If the flesh of his consecrated sacrifice be indeed eaten on the third day, it shall not be accepted from him who offered it, neither shall it be reckoned to him ; it is an abomination,® and the man who ate of it shall bear his sin. And if flesh that is consecrated touch any thing unclean, it shall not be eaten, but be burned with fire. Every one who is clean by sancti- fication to eat the’consecrated flesh may eat the flesh that is consecrated. But the man who eateth of the flesh of sacrifices consecrated before the Lord with his uncleanness upon lim, that man shall be destroyed from his people. And the man who toucheth any thing unclean, whether the uncleanness of man or the unclean- ness of beast, or of any unclean reptile, and eateth of the flesh of sacrifices consecrated before the Lord, that man shall perish from his people.
And the Lord spake with Mosheh, saying: Speak with the sons of Israel, saying: You may not eat the fat of the ox or sheep or goat.. But the fat of a dead earcase and the fat of an animal torn by a wild beast may be used in any manner of work, but of it you shall not eat. For whosoever eateth the fat of an animal that they offer as an oblation before the Lord, the man who eateth shall perish from his people. ‘Nor in any of your habitations may you eat the blood of fowl or of
beast : every man who eateth any kind of blood, that man shall be destroyed ® from his people.
* Sam. Vers., “a rejected thing.”
9 Or, “shall cease from.” Sam. Vers., “‘shall be rooted out.” 1160. text, “be cut off from,” “ be excommunicated.”
Vu. | ON LEVITICUS. 91
And the Lord spake with Mosheh, saying: Speak with the sons of Israel, saying: Whosoever offereth his sanctified victim before the Lord, let him bring the oblation of his sanctified victim (himself) before the Lord, his own hands shall bring the oblations of the Lord: let him bring the fat with the breast, that the breast may be lifted up an uplifting before the Lord. And the priest shall burn the fat at the altar; but the breast shall be for Aharon and his sons. And the right shoul- der (also) of your sanctified victims you shall give for a separation unto the priest. He of Aharon’s sons who offereth the blood and the fat of the sanctified victims shall have the right shoulder for a portion. For the uplifted breast and the shoulder of separation of the sacrifices of the Beni Israel I have given to Aharon the priest and to his sons by an everlasting statute } from the sons of Israel.
This is the anointing of Aharon, and the anointing of his sons and of the Lord’s oblations, in the day that they present them to minister before the Lord, which the Lord commanded to give them in the day that they con- secrate them from the sons of Israel, an everlasting statute unto your generations. This is the law of the burnt offering, of the mincha, and of the sin-offering, and of the trespass offering, and of the oblation of the sanctified victims which the Lord commanded Mosheh in Mount Sinai, on the day when he commanded the sons of Israel to offer their oblations before the Lord in the wilderness of Sinai.
VIII. And the Lord spake with Mosheh, saying: Bring Aharon near, and his sons with him, with the vestments, and the oil of consecration, and the bullock for the sin offering, and the two rams, and the basket of unleavened (cakes) ; and let all the congregation gather
1 Sam. Vers., “ for a perpetual portion.”
92 TARGUM OF ONKELOS (cHap.
together at the gate of the tabernacle of ordinance. And Mosheh did as the Lord commanded him, and the con- gregation was gathered together at the gate of the taber- nacle of ordinance. And Mosheh said to the congrega- tion, This is the thing which the Lord hath commanded to be done.
And Mosheh brought Aharon and his sons near, and washed them with water; and he put upon him the vest- ment, and girded him with the girdle, and dressed him with the robe, and set upon him the ephod, and bound him with the band of the ephod, and ordained him there- with ; and set upon him the breastplate, and put in the breastplate the uraia and the thummaia. And he set the mitre upon his head, and placed on the mitre, on the forehead of his face, the plate of gold, the diadem of Holiness, as the Lord had commanded Mosheh.
And Mosheh took the consecrating oil, and anointed the tabernacle and all that was in it, and sanctified them. And he sprinkled of it upon the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them. And he poured the oil of consecration upon Aharon’s head, and anointed him to consecrate him.
And Mosheh brought the sons of Aharon near, and dressed them in the vestments, and girded them with girdles, and appointed them with mitres, as the Lord had commanded Mosheh. And he brought the bullock near for the sin offering, and Aharon and his sons laid their hands upon the head of the bullock which was the sin offering. And Mosheh took the blood, and put it upon the horns of the altar round about, with his finger, and purified the altar, and the blood he poured out at the base of the altar, and consecrated it to make atone. ment upon it. And he took all the fat which was upon the inwards, and the caul of the liver, and the two
VIL. | ON LEVITICUS. 93
kidneys with their fat ; and Mosheh burned them at the altar. But the builock, with his skin, and his flesh, and his food, he burned with fire without the camp, as the Lord commanded Mosheh. And he brought the ram for the burnt offering, and Aharon and his sons laid their hands upon the head of the ram, and he killed it, and Mosheh sprinkled the blood upon the altar round about. And the ram he divided by his members; and Mosheh burned the head and the members with the fat. And the inwards and the legs he washed with water: and Mosheh burned all the ram at the altar: it was a whole burnt offering to be received with acceptance, an oblation before the Lord, as the Lord had commanded Mosheh. And he brought the second ram of the obla- tions ; 2 and Aharon and his sons laid their hands on the head of the ram, and he killed it; and Mosheh took of its blood, and put it upon the tip of Aharon’s right ear, and upon the thumb of his right hand, and upon the toe of his right foot. And he brought the sons of Aharon, and Mosheh put of the blood upon the tip of their right ear, and upon the finger of their right hand, and upon the toe of their right foot; and Mosheh sprinkled the blood upon the altar round about. And he took the fat and the tail, and all the fat which is upon the inwards, and the caul of the liver, and the two kidneys and their fat, and the right shoulder: and from the basket of unleavened cakes that was before the Lord he took one unleavened cake, and one cake of bread (anointed with) oil, and one wafer, and set them upon the fat and upon the right shoulder, and put the whole upon Aharon’s hands and upon the hands of his sons, and uplifted them, an elevation before the Lord. And Mosheh took them from off their hands, and burned (them) at the altar upon the burnt offering: they were offerings to be received
2 Sam. Vers., " 01 the completion. ”
94 TARGUM OF ONKELOS [CHAP.
with acceptance, an oblation before the Lord. And Mosheh took the breast, and uplifted it, an elevation before the Lord: of the ram of the oblations it was the portion of Mosheh, as the Lord had commanded Mosheh. And Mosheh took of the oil of consecration, and of the blood that was upon the altar, and sprinkled upon Aharon, upon his vestments, and upon his sons, and upon his sons’ vestments with him, [and sanctified Aharon and his garments, and his sons and his sons’ garmei.is with him.]®
And Mosheh spake to Aharon and to his sons: Boil the flesh at the gate of the tabernacle of ordinance, and eat it there with the bread which is in the basket of oblations, as I was commanded, saying, Aharon and his sons shall eat it. And that which remaineth of the flesh and of the bread, you shall burn in the fire. And from the door of the tabernacle of ordinance ye shall not go forth (for) seven days, until the day that the days of your oblation be completed; for seven days shall your oblations be offered, as hath been done this day, (as) the Lord commanded to be done to make atone- meut for you. And at the door of the tabernacle of ordinance ye shall dwell seven days and nights, and watch the watches of the Word of the Lord, that you die not; for so am I commanded. And Aharon and his sons did all the things which the Lord had commanded by the hand of Mosheh.
SECTION XXVI. SHEMINI. IX. Anp on the eighth day Mosheh called Aharon and his sons and the elders of Israel. And he said unto
Aharon, Take to thee a calf, a young bullock from the * The clause in brackets is not found in some copies.
1x. ] ON LEVITICUS. 95
herd, for a sin offering, and a ram for a burnt offering unblemished, and offer before the Lord. And with the sons of Israel he spake, saying, Take a kid of the goats for a sin offering, and a calf, and a lamb of the year, unblemished, for a burnt offering; and a bullock and a vam for a hallowed offering, to sacrifice before the Lord ; and a mincha of flour sprinkled with oil: for this day will the glory of the Lord be revealed to you.
And what Mosheh had commanded they brought before the tabernacle of ordinance, and all the congrega- tion approached and stood before the Lord. And Mosheh said, This is the thing that the Lord hath commanded to be done, and the glory of the Lord shall be revealed to you. ,
And Mosheh said to Aharon, Approach the altar, and make thy sin offering and thy burnt sacrifice, and make atonement for thyself and for the people, and perform the oblation of the people, and make atonement for them, as the Lord commanded. And Aharon drew near to the altar, and slew the calf for the sin offering for himself. And the sons of Aharon brought the blood to him, and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the base of the altar. But the fat, and the kidneys, and the caul of the liver of the sin offering he burned at the altar, as the Lord commanded Mosheh. And the flesh and the skin he burned in the fire without the camp.
And he killed the whole burnt offering; and the sons of Aharon brought the blood to him, and he sprinkled it upon the altar round about. And they brought to him the whole burnt offering by its members with the head, and he burned upon the altar. And he washed the inwards and the legs, and burned with the offering at the altar.
And he brought the oblation of the people, and took
06 TARGUM OF ONKELOS [cHAP.
the kid for the sin offering of the people, and killed it, and made atonement with its blood, as before. And he brought the whole burnt offering, and performed in the manner proper. And he took the mincha, and filled his hand with it, and burned it upon the altar beside the morning sacrifice. And he slew the bullock and the ram for the hallowed oblations of the people; and the sons of Aharon brought the blood to him, and he sprinkled the blood round about. Also the fats of the bullock and of the ram, the tail, and the covering of the inwards, with the kidneys, aud the caul of the liver; and they placed the fats upon the breast, and burned the fats at the altar. And the breast with the right shoulder Aharon uplifted, an elevation before the Lord, as the Lord commanded Mosheh.
And Aharon lifted up his hands over (to) the people and blessed them, and came down from performing the sin offering, and the burnt sacrifice, and the hallowed oblations. And Mosheh and Aharon entered the taber- nacle of ordinance, and came forth and blessed the people; and the glory of the Lord was revealed unto all the people: and fire came forth from before the Lord, and consumed upon the altar the burnt sacrifice and the fats: and all the people saw, and gave praise, and fell upon their faces.
X. But the sons of Aharon, Nadab and Abihu, took each man his censer and put fire in them, and put sweet incense upon it, and offered (or brought) before the Lord stranye fire which He had not commanded them. And fire came out from before the Lord and consumed them, and they died before the Lord.
And Mosheh said unto Aharon, This is that which the Lord spake, saying, In them who approach Me I will be sanctified, and in the face of all the people will I be glorified. Aud Aharon was silent.
x.] ON LEVITICUS. 97
And Mosheh called to Mishael and to Elzaphan, the sons of Uzziel the uncle of Aharon, and said to them, Come nigh, and carry your brethren from before the sanctuary without the camp. And they came nigh, and .carried them in their vestments out of the camp, as Mosheh had spoken.
And Mosheh said to Aharon and to Elazar and to Ithamar his sons, Make not bare your heads, nor rend your garments, lest you die, and wrath be upon all the congregation ; but let your brethren and all the house of Israel bewail the burning which the Lord hath kindled ; and go not forth from the door of the tabernacle of ordinance, lest you die; for the anointing oil of the Lord* is upon you. And they did according to the word of Mosheh.
And the Lord spake unto Aharoa, saying: Drink not wine nor strong drink, neither thou nor thy sons with thee, when you enter into the tabernacle of ordinance, that you die not. It is an everlasting statute unto your generations, for the distinguishment between the holy and the common, and between the unclean and the clean; and that you may teach the sons of Israel all the statutes which the Lord hath spoken to them through Mosheh.
And Mosheh spake with Aharon and with Elazar and with Ithamar his sons who were left: Take the mincha which remaineth of the oblations of the Lord, and eat it unleavened at the side of the altar, because it is most holy. It shall be eaten in the holy place; for it is thy portion, and the portion of thy sons of the oblations of the Lord; for so have I been commanded. Bat the breast of the uplifting and the shoulder of the separation you may eat on (any) clean place, and thy sons and thy daughters with thee; for it is thy portion, and the por- tion of thy sons, which hath been given of the hallowed
+Sam. Vers., ‘the oil 01 excellency.”’ FR
98 TARGUM OF ONKELOS [CHAP.
sacrifices of the children of Israel. The shoulder of the separation and the breast of the uplifting they will bring with the oblation of the fat things to uplift, an elevation before the Lord: and they shall be thine and thy sons’ with thee by an everlasting statute, as the Lord hath commanded.
But Mosheh made inquiry® for the goat of the sin offering ; and, behold, it had been burned; and he was angry with Elazar and Ithamar the sons of Aharon who were left, saying: Why have you not eaten of the sin offering in the holy place, because it is most holy ; and He hath delivered it unto you for pardoning mercy upon the sin of the congregation to make atonement for them before the Lord? Behold, the blood of it was not brought in within the sanctuary: eating you should have eaten it within the holy (precinct), as I had commanded. And Aharon said to Mosheh, Behold, this day they have brought their sin offering and their burnt offering before the Lord; but such griefs as these having come upon me, if I had eaten of the sin offering to-day, would it have been right before the Lord? And Mosheh heard, and it was pleasing in his eyes. ®
AI. And the Lord spake with Mosheh and to Aharon, saying to them: Speak with the children of Israel, say- ing: These are the animals which you may eat of all the beasts which are upon the earth. Every one that parteth the sole and divideth the paw (or hoof) and that bringeth up the cud among cattle, that you may eat. But these you shall not eat,—oi them that bring up the cud or of them that divide the hoof—the camel, because lie bringeth up the cud, but divideth not his hoof, he is unclean to you. And the coney, because he bringeth up the cud, but doth not divide the hoof, is unclean to
5 * Requiring, required.” 5 Compare the Palestinian Targum on the place.
x1.] ON LEVITICUS. 99
you. And the hare, because he bringeth up the cud, but the hoof divideth not, shall he unclean to you. And the swine, because he parteth the sole, and divideth the hoof, but cheweth not the cud, he shall be unclean to you. You shall neither eat their flesh nor touch their 08109505 ; they are unclean to you.
And these you may eat of all that are in the waters ; every one that hath fins and scales in the waters, in the seas, and in the rivers, of them you may eat. But any one that hath not (both) fins and scales in the seas and in the rivers ; every (such) reptile of the waters, and every living animal in the waters, shall be unto you an abomi- nation. An abomination shall they be to you; of their flesh you shall not eat, and their carcases you shall abhor ; whatsoever hath not (both) fins and scales in the waters is to be an abomination to you.
And these shall you hold in abomination among the birds ; you shall not eat them, they are an abomination : the eagle, and the sea eagle, and the osprey, and the kite, and the vulture, after his kind; and every raven after his kind; and the ostrich, and the night bird, and the gull, andthe hawk, after his kind; and the owl, and the diver for fish, and the ibis, and the swan, and the green bird, and the stork, and the pica, after his kind, and the moorcock, and the bat. Every winged thing that creepeth, (or) walketh upon four,’ is an abomina- tion to you. Yet these you may eat, of every creeping thing that flieth, that walketh upon four which hath joints above its feet wherewith to leap upon the ground. Of such as these you may eat, the locust after his kind, and the bald locust, and the serpent-killer after his kind, and the grasshopper after his kind ;° but every
7 Animals with wings, haviug more than two feet, as insects. —MEN- DELSSOHN. 8 The names in the Hebrew text are arbeh, saleam, chargol, and chagab. Onkelos renders them by goda, rashona, chargola, and chagaba. They FY.
100 TARGUM OF ONKELOS [CHAP.
other creeping thing that flieth having four feet is to be an abomination to you. And by these you will be un- clean ; every one who toucheth their carcases shall be unclean until the evening. And whosoever carrieth a carcase of them, shall wash his clotlies and be unclean until the evening ; every beast that divideth the hoof, but is not cloven-footed, and that bringeth ו up the cud, is to be unclean to you; whosoever toucheth them shall be unclean. And every (animal) that goeth upon its paws, of all beasts that go upon four, shall be unclean to you; whoever toucheth their carcases shall be unclean until the evening. And whoever carrieth their carcase shall wash his clothes and be unclean until the evening; to you they are unclean.
And these shall be to you unclean among the reptiles which creep upon the ground ;—the weasel, and the mouse, and the crocodile after his kind, and the field mouse (or ferret,) and the chameleon, and the newt, and the lizard, and the mole. These are unclean to you of all that creep; every one who toucheth them in their dead state shall be unclean until evening. And upon whatever any of them may fall in their dead state it shall be unclean; whether a vessel of wood, or raiment, or skin, or sack, everything whatever in which work is done, must be put mto water, and it shall be unclean until the evening, and must be purited. And whatever earthen vessel into which any of them may fall, all that is within (it) is polluted, and you shall break it. Any food for eating, upon which water (‘rom such vessel) is poured, shall be unclean, and all liquor which was for
refer probably to four of the ten species of locusts, though it seems impossible to identify them specifically. The Mishna gives four marks by which a clean locust may be known: “Of locusts, all the kinds are clean which have four feet, tour wings, and four leaping legs, and whose wings cover the greatest part of the body.”—Cholin, v. 8.
xu] ON LEVITICUS. 101
drinking in any (such) vessel shall be unclean. And anything upon which a part of their dead bodies may have fallen shall be unclean ; oven or cooking pan, they shall be broken, they are unclean and shall be unclean to you. Nevertheless, a fountain or a pit, the place of a collection of waters, (into which they may have fallen,) shall be clean; but he who toucheth their dead bodies shall be unclean. And if a part of their carcase fall upon any seeding seed which is to be sown, it is clean; but if water be put upon the seed, and a part of their earcase fall thereupon, it is unclean to you.
And if any one of the cattle of which you eat die, whosoever toucheth its carcase shall be unclean until the evening. And he who eateth of its carcase shall wash his clothes, and be unclean until the evening. And he who may carry its carcase shall wash his clothes, and be unclean until the evening. And every reptile that creepeth upon the ground is abominable, it shall not be eaten. Whatsoever goeth upon its belly, and whatever goeth upon four, anything that hath many feet, and every reptile that creepeth upon the ground, גוסץ 1 not eat, for they are an abomination.? Ye shall not make yourselves abominable with your animals by any reptile that creepeth, nor make yourselves unclean, nor be polluted by them, lest by them you be made unclean. For I am the Lord your God; sanctify yourselves and be holy, for 1 am Holy; that you may not contaminate your souls with any reptile which creepeth upon the ground; for I am the Lord who brought you up from the land of Mizraim to be unto you a God; and you shall be holy, for 1 am Holy.
This is the law of the cattle, and of the fowl, and of
5 This, the forty-second, is the middle verse of the Pentateuch. The Masorites affirm the exact middle to be the vaw holem in the word gahvon, “belly.”
102 TARGUM OF ONKELOS [cHaP.
every living animal that moveth in the waters, and of every living thing that moveth on the ground, for making a distinction between the unclean and the clean, between the animal that may be eaten, and the animal that may not be eaten.
SECTION תוצר TAZRIA.
XII. סאג the Lord spake with Mosheh, saying: Speak with the children of Israel, saying: A woman, when she hath conceived and borne a male child, shall be unclean seven days; according to the days for the re- moval of her uncleanness, (or, her seclusion from her uncleanness,) she shall be unclean. And on the eighth day he shall be circumcised in the flesh of his foreskin ; and she shall continue thirty and three days in the puri- fication of blood; no sacred thing may she touch, nor may she come into the sanctuary, until the days of her purification be completed. But if she bear a female child, she shall be unclean fourteen days, according to (the law of) her separation ; and sixty and six days she will remain for the purification of the blood. And when the days of her purification are complete, for the son or for the daughter, let her bring a lamb of its year fora burnt offering, and a young pigeon or a turtle dove for a sin offering, unto the door of the tabernacle of ordi- nance, unto the priest, who shall offer it before the Lord, and make atonement for her, and she shall be cleansed from the uncleanness of her blood. This is the law for her who beareth male or female. But if she find not her hand sufficient for (the providing of) a lamb, let her take two turtle doves, or two young pigeons ;
ON LEVITICUS. 103 [,זזנצ
one for the burnt offering, and the other for the sin of- fering, and the priest shall make atonement for her, and she shall be clean.
3111. And the Lord spake with Mosheh and with Aharon, saying: A man, in the skin of whose flesh there may be an abscess, or pustule, or brightness, and it be in the skin of his flesh like a stroke of the leprosy, shall be brought unto Aharon the priest, or to one of his sons the priests. And the priest shall see the plague in the skin of the flesh, and if the hair in the affected spot be turned white, and the appearance of the plague be deeper than the skin of his flesh, it is the plague of leprosy ; and the priest shall inspect him and make (pro- nounce) him to be unclean. But if a bright spot be in the skin of his flesh, and the appearance be not deeper than the skin, and the hair be not turned white, the priest shall shut up the stricken (man) seven days. And on the seventh day the priest shall inspect him, and if the plague stands as it did, if the plague hath not increased in the skin, let the priest shut him up a second seven days. And the priest shall look upon him on the second seventh day ; and, behold, if the plague hath be- come obscure, and the plague hath not spread in the skin, the priest shall make him to be clean; it is a sore, and he shall wash his clothes and be clean.
But if the diseased spot increase again in the skin after having been seen by the priest for his cleansing, he shall be brought a second time to the priest. And the priest inspecting, and, behold, the soreness hath in- creased in the skin, the priest shall make him to be un- clean; it is the leprosy.
When the plague of leprosy is in a man, let him be brought to the priest. And the priest shall inspect him, and, behold, if the abscess is white in the skin, and it hath turned the hair white, and the sign of quick flesh
1% TARGUM OF ONKELOS ,באס
be in the abscess, it is an old leprosy in the skin of the flesh, and the priest shall make him unclean, but shall not shut him up (to ascertain his uncleanness), for he is unclean. And if the leprosy increasing shall increase in the skin, and the leprosy cover the whole skin of the plague (struck man) from his head unto his feet, wher- ever the eyes of the priest may look, the priest shall ob- serve, and, behold, (if) the leprosy covereth all his flesh, the plagued shall be (considered) clean; the whole of him is turned white, he is clean. But in the day that quick flesh appeareth in him he shal] be unclean; and the priest shall observe the quick flesh, and make him to be unclean. The quick flesh is unclean, it is the leprosy. But if the quick flesh turn to be white, he shall come to the priest; and the priest shall observe, and, behold, if the plague is turned white, the priest shall make the plagued to be clean; he is clean.
And if a man have in him, in his skin, an ulcer, and it hath healed, but in the place of the ulcer there come a white abscess, or a bright spot, reddish-white, let him show it to the priest, and the priest shall inspect, and, behold, if the appearance of it be deeper than the skin, and the hair be turned white, the priest shall make him to be unclean; it is the plague of leprosy increasing in the ulcer. But if the priest look on it, and, behold, the hair is not white, nor (the depth) lower than the skin, and it hath become obscure, the priest shall seclude him seven days; and if increasing it increaseth in the skin, the priest shall make him to be unclean; it is the plague. But if the spot abideth in its place, and -in- ereaseth not, it is a description of an ulcer, and the priest shall make him clean.
Or, if a man hath in his skin a burning wound, and there be the sign of a glowing wound whitish-red or (altogether) white, the priest shall look upon it, and, be-
XuI1.] ON LEVITICUS. 105
hold, if the hair be white in the bright spot, and the appearance be deeper than the skin, it is leprosy in- creasing in the wound, and the priest shall make him unclean ; it is the plague of leprosy. But if the priest see it, and, behold, the hair is not white in the spot, and it is not deeper than the skin, and is becoming obscure, the priest shall seclude him seven days. And the priest shall look upon him on the seventh day ; if, increasing, it imercaseth in the skin, the priest shall make him to be unclean; it is the plague of leprosy. But if the spot abideth in its place, and doth not increase in the skin, but hath become obscure, it is (only) a burning sore, and the priest shall make him to be clean, for it is the sign of an inflammation.
And if a man or a woman have a plague on the head, or in the beard, the priest shall inspect the plague, and, behold, if the appearance is deeper than the skin, and there is in it a thin reddish hair, the priest shall make him unclean; it is a scar (or scurvy), it is leprosy in the head or the beard. And if the priest observe the plague of the scurvy, and, behold, its appearance 1s not deeper than the skin, and the hair in it is not black, the priest shall seclude him who hath the plague of the scurvy seven days. And the priest shall inspect the plague on the seventh day; and, behold, if the scurf hath not increased, and there is no reddish hair in it, and the appearance of the scurf be not deeper than the skin, he must shave around the scurfed spot; but the spot itself he must not shave; and the priest shall shut him up (who hath) the scurf a second seven days. And the priest shall look upon the scurf on the seventh day, and, behold, if the scurf is not increased in the skin, and its appearance is not deeper than the skin, the priest shall make him clean; and he shall wash his clothes aud be clean. But if the scurf increase in the skin after
PA
106 TARGUM OF ONKELOS [CHAP.
that he hath been (pronounced) clean, the priest shall inspect him, and, behold, if the scurf be increased in the skin, the priest need not seek for the reddish hair; he is unclean. But if the scurf abide as it was, and black hair have sprung up in it, the scurf hath healed, he is clean, and the priest shall make him to be clean.
Andif a man ora woman have in the skin of their flesh bright white spots, then the priest shall look, and, behold, if the spots in the skin of their flesh be dim white, it is a freckle growing in the skin; he is clean.
And if a man’s hair fall off from his head, he is bald, but he is clean. And if the hair of his head fall off toward his face, he is partly bald, but is clean. But if in the baldness or partial baldness there be a whitish red scar, it is leprosy growing in the baldness or partial baldness. Then the priest shall look, and, behold, if the plague spot be whitish red in the baldness or the partial bald- ness, as the appearance of leprosy in the skin of the flesh, the man is a leper, he is unclean; and the priest shall verily make him to be unclean ; his plague is in his head.
And the leper in whom is the plague,—his clothes shall be rent, and his head bared ; and, like the mourner, he shall be covered unto his lip, and shall cry: Be not made unclean! Be not made unclean! All the days that the plague is upon him shall he be unclean; he is unclean ; he shall dwell apart, his habitation shall be without the camp.
The garment which hath the plague of leprosy in it, whether it be in a garment of woollen or of linen, whether in the warp or in the woof of linen or of woollen, or in leather, or anything made of skin: if the plague be green or red in the garment or in the skin, whether in the warp, or in the woof, or in anything of skin, it is a plague of leprosy, and must be showed to the priest. And the priest shail look at the plague, and
XU. ] ON LEVITICUS. 107
shut it up seven days. And he shail look at the plague on the seventh day ; if the plague hath increased in the garment, whether in the warp or in the woof, or in a skin, or anything made of skin for work, it is a plague of consuming leprosy, it is unclean. And he shall burn the garment, whether it be in warp or woof, of wool, or of linen, or anything (made) of skin, which hath the plague in it; for it is a consuming leprosy; he shall burn it in fire. But if the priest look, and, behold, the plague hath not increased in the garment, whether in warp or woof, or in anything of skin; then the priest shall direct, and they shall wash that wherein is the plague, and he shall shut it up a second seven days. And the priest shall look after that they have washed the plague, and, behold, if (the state of) the plague hath not changed from what it was, and the plague hath not increased, it is (nevertheless) unclean ; thou shalt barn it with fire, it is a fretting leprosy, whether in its smooth- ness or its roughness (2. ¢., its right or wrong side). And if the priest look, and, behold, the plague hath be- come obscure after they have washed it, he shall tear it out of the garment, or out of the skin, or out of the warp, or of the woof. And if it reappear in the garment, in warp or woof, or increase in any vessel of skin, thou shalt burn in fire that which hath the plague in it. And the garment, or warp, or woof, or anything of skin which hath been washed, and the plague hath gone from it, shall be dipped the second time, and shall be clean. This is the law for the plague of leprosy in a garment of woollen or linen, in the warp or the ‘voof, or anything of skin, to make it to be clean or unclean.
10S TARGUM OF ONKELOS [cHap.
SECTION XXVIII. METSORA.
XIV. Axp the Lord spake with Mosheh, saying: This shall be the law for the leper on the day of his purification: He shall be brought to the priest ; and the priest shall go forth out of the camp, and the priest shall look, and, behold, if the leper be healed of his leprosy, then the priest shall direct that there be brought for him who is to be cleansed two birds, alive, clean, and wood of the cedar and scarlet (wood) aud hrssop. And the priest shall direct that one of the birds be killed in an earthen vessel with spring water. And he shall take the living bird with the cedar wood, and the scarlet, and the hyssop, aud dip them and the living bird in the blood of the bird that had been killed over the spring water. And he shall sprinkle it on him who is to be cleansed from leprosy seven times, and he shall be clean: and the living bird he shall send forth upon the face of the field. And he who is cleansed shall wash his clothes, and shave off all his hair,and wash himself clean with water, and afterward he may come into the camp; but he shall dwell without his tent seven days. And on the seventh day he shall (again) shave off all the hair of his head, and his beard and his eyebrows, the whole of his hair shall he shave off, and wash his clothes, and wash his flesh with water, and he shall be clean. And on the eighth day let him take two (he) lambs un- blemished, and one ewe lamb of the year unblemished, and three tenths of flour sprinkled with oil for a mincha, and one loga of 01. And the priest who maketh him clean shail make the man who is cleansed to stand with them before the Lord at the door of the tabernacle of
xiv. ON LEVITICUS. 109
ordinance. And the priest shall take one lamb and offer him for a trespass offering, and the loga of oil, and shall uplift them an elevation before the Lord. And he shall slay the lamb on the place where the sin offering is killed, and the burnt offering, (namely,) in the holy place ; for as the sin, so the trespass, offering is the priest’s: it is most sacred. And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him who is cleansed, aud upon the thumb of his right hand, and upon the toe of his ight foot. And the priest shall take of the log of oil and pour it on the priest’s left hand. And the priest shall dip. the finger of his right hand in the oil which is upon his left hand, and shall sprinkle of the oil with his finger seven times before the Lord. And of the rest of the oil which is upon his hand the priest shall put upon the tip of the right ear of him who is cleansed, and upon the thumb of his right hand, and upon the toe of his right foot, upon the blood of the trespass offering. And the remainder of the oil which is upon the priest’s hand he shall put upon the head of him who is cleansed, and the priest shall make atonement for him before the Lord. And the priest shall perform the sin offering, and make atonement for him who is cleansed from his defilement, and afterwards shall he kill the burnt offering. And the priest shall sacrifice the burnt offering with the mincha at the altar, and the priest shall make atonement for him, and he shall be clean. But should he be a poor man, and his hand have not (so much) pertaining (to him), let him take one lamb for the trespass offering for the elevation to atone for him, and one-tenth of flour sprinkled with oil for the mincha, and ה loga of oil and two turtle doves or two young pigeons which his hand may possess; and one shall be the sin offering, and one the burnt offering. And he
110 TARGUM OF ONKELOS [CHAP.
shall bring them on the eighth day of his purification unto the priest, at the door of the tabernacle of ordi- nance before the Lord. And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall uplift them, an elevation before the Lord. And he shall kill the lamb of the trespass offering, aud the priest shall take of the blood of the trespass offering, and put it upon the tip of the right ear of him who is cleansed, and on the finger of his right hand, and on the toe of his right foot. And of the oil the priest shall pour (some) upon the priest’s left hand ; and the priest shall sprinkle with his finger of the oil that is in his left hand seven times before the Lord. And the priest shall put of the oil which is in his hand upon the tip of the right ear of him who is cleansed, and on the finger of his right hand, and on the toe of his right foot, upon the spot of the blood of the trespass offermg. And the remainder of the oil which is in the priest’s hand he shall put upon the head of him who is cleansed, to pro- pitiate for him before the Lord. And he shall offer (perform) one of the turtle doves, or of the young pigeons, which his hand may possess, the one for a sin offering, and one for a burnt offering, with the mincha ; and the priest shall make atonement for him who is cleansed, before the Lord. This is the law for him in whom hath been the plague of leprosy, whose hand hath not had sufficiency for (the sacrifices of) his purifica. tion.
And the Lord spake with Mosheh and to Aharon, saying: When you have entered the land of Kenaan, which I will give unto you for a possession; and I have put the plague of leprosy upon a house in the land of your possession ; and he who owns the house shall come and show to the priest, saying, There is a plague, as it appeareth to me, in the house: the priest shall direct
ON LEVITICUS. lll [.טאזצ
that they turn out (all that is in) the house before the priest goeth in to inspect the plague; that all that is in the house be not (condemned as) unclean; and after- ward the priest shall enter to survey the house. Then he shall look at the plague; and, behold, if the plague be in the walls of the house in seams, green or red, and they appear to be deeper than the (surface of the) wall, then the priest shall go out from the house to the door of the house, and shut up the house seven days. And the priest shall return on the seventh day, and look, and, behold, if the plague hath increased in the walls of the house, then the priest shall order that they take down the stones of the house in which the plague is, and cast them without the town into an unclean place. And they shall scrape the house within round about, and throw the plaster (dust) which they have scraped off without the town, into an unclean place. And they shall take other stones, and insert them in the place of the former stones, and shall take other plaster and cover the house. And if the plague return and inerease in the house after that the stones have been taken down, and after they have scraped the house, and after it hath been plastered (anew); then the priest shall enter, and, behold, if the plague hath increased in the house, it is a corroding leprosy in the house, it is unclean. And they shall break down the house, the stones of it, the timber, and all the mortar of the house; and he shall carry them! (have them carried) without the town unto an unclean place. And whoso goeth into the house all the days that it is shut up, shall be unclean until the even- ing. And he who may sleep in the house shall wash his clothes, and he who eateth in the house shall wash his clothes. But if the priest, having entered, shall look, and, behold, the plague hath not increased in the house
1 Sam, Vers., “they shall destroy.”
112 TARGUM OF ONKELOS [oHap.
after the house hath been plastered, the priest shall make (pronounce) the house to be clean, for the plague hath been cured. And he shall take, to purify the louse, two birds, and cedar wood, and scarlet, and hyssop. And he shall kill the one bird in a vessel of pottery with spring water, and take the cedar wood, and the hyssop, and the scarlet, and the living bird; and dip them in the blood of the bird which had been killed and in the spring water, and sprinkle the house seven times. And he shall purify the house with the blood of tne bird, and with the spring water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet. But he shall send forth the living bird out of the town, upon the face of the field, and make atonement for the house, and it shall be clean.
This is the law for every plague of leprosy and of scorbutics, and for leprosy in clothing, and in a house: and for abscess, and scar, and inflamed spot: to teach on what day it is unclean, and on what day it is purified. This is the law for the leprosy.
XV. And the Lord spake with Mosheh and to Aba- ron, saying: Speak with the sons of Israel, and say to them: When any man hath a defluxion by the running of his flesh, he is unclean. And this shall be his un- cleanness by his defluxion, when his defluxion floweth from his flesh, or his flesh hath ceased from its flowing, it is (the cause) of his uncleanness. Every bed whereon he lieth who hath the defluxion shall be unclean; and anything whereon he sitteth shall be unclean. And whoever toucheth his bed shall wash his clothes, bathe himself im water, and be unclean until the evening. And he who sitteth ona thing whereon he who hath the issue hath sat shall wash his clothes, and bathe in water, and be unclean until the evening. And he who toucheth the flesh of him who hath the issue shall wash
xv.] ON LEVITICUS. 113
his clothes, and bathe in water, and be unclean until evening. And if he who hath the issue spit upon one who is clean, he shall wash his clothes, and bathe in water, and be unclean until evening. And any saddle (or carriage) that he who hath the issue may ride upon shall be unclean; and whoever toucheth any things that have been under him shall be unclean until evening ; and he who carrieth them shall wash his