tum vii. 7, tum Ez. xl. 39; xliv. 29; et pluribus in locis. .interest אָשָׁם et חַטָאה tamen אָשָׁם xlii. 13; t. ii., p. 247, ed. Mang.) si quis arguente sua Præterea conscientia crimen admissum confessus fuerit, inter utrumque illud interfuisse constat, et ipse denuo sui fiat accusator, eum sacriquod sanguis victimarum is, altarium ficium tale obtulisse ait. Consentiunt LXX, cornibus, victimarum ni vero aræ late- qui v. 24. inges Dig vertunt ý nμépa èλéyxon, ribus adspergendus erat. Sed inter culpas qua die convictus fuerit, vel, peccasse se ipsas, nis et ni appellatas, quid inter- cognoverit. Attamen et in nonnullis lusfuerit, quæritur. Ex magna opinionum de trationibus in offerenda erant, coll. xiv. ea re varietate, potissimæ tantummodo sunt 12, 24; Num. vi. 11, sqq. 5. Bernh. recensendæ. 1. LXX, En, áμapríav, Sebast. Cremerus in Antiquitt. Sacrar. D vero puedeíav vertunt. Ex quo Poecili, tom. ii., p. 75, sqq. omnem quidem nihil plane proficimus. Neque enim constat, suum D, reatum, observat habere, quid intersit inter åμaρríav et λημμeλeíav, acque ac reatus quovis comprehendatur pecmulto minus, idem interesse, quod inter cato, quod ex iv. 13; xxii. 27, et v. 2, sqq. 2 Haud pauci ex probare satagit, restrictam Judæis interpretes dictum putant de habere significationem, nec notare nisi vioquo dubium alicui sit, an peccatum aliquod lationem fœderis, sive respectu proximi, in admiserit, vero, quod quis primo igno- non servandis contractibus de deposito et rasset, postea autem resciverit. A qua sen- mutuo, et restitutione rei perditæ, accedente tentia non multum diversus est Aben-Esra mendacio et perjurio; vel etiam, ex Lev. (in Prolegg. ad Commentar. in Lev.): Nihil xix. 20, sqq., in violatione fœderis matrialiud interest inter sacrificium N et sacri- monialis, si quis vitium intulerit servæ deficium, nisi quod hoc fieret ab homine, sponsatæ, nec tum manu missæ. Quod qui certum sciret, se per imprudentiam com- autem discrimen attinet utriusque sacrificii, misisse contra præceptum aliquod, cujus Cremerus præcise notare existimat pœna erat exitium; prius illud vero (N) sacrificium, ut vocat, conscientiosum, h. e., fieret ab eo, qui non certe sciret, sed am- tale, quod ex solo conscientiæ instinctu bigeret, utrum adversus ejusmodi præceptum offerretur, cogente hominem, ut reatum fecisset nec ne, unde vocabulum etiam suum, quem clam hactenus habuerit, conde sacrificio pro delicto dubio usurpari solet. fiteretur, ejusque expeteret expiationem, 3. Aben-Esra, quod legis igno- quod ex Lev. iv. 19, 20, sqq., et Esth. x. rantia, vero, quod oblivione factum 18, 19, demonstrare studet. Nec hoc tamen esset, dictum censet. 4. Herman. Venema congruit lustrationibus, de quibus xiv. 12, (in Diss. Sacr., p. 322) contendit, sacrificium 24; Num. vi. 11. 6. Grotius culpam in omittendo dictum esse judicat, D, culpam in committendo. Quo nihil longius a vero abesse potest, quum sæpissime NET dicatur, quod contra legem vetantem fieret. Quare 7. J. D. Michaelis in Suppll., p. iii., p. 718, sqq. inversa vice sacrificium dictum, in gravioribus passim delictis. Din levioribus locum habuisse; v. g. cum pontifex, totus coetus, aut princeps se contaminasset, obtinuisse, non D, cap. iv.; porro cum quis de peccato certior esset factus, vel ejus convinci posset, oblatum fuisse, ubi autem res dubia, nec pro peccato commissionis, D vero pro pecjuris aut facti certa esset notitia, D ex- cato omissionis fuisse autumat, eamque inpiasse; illud in convictione per testes, hoc terpretationem variis, qui sub hujus capitis in spontanea peccati confessione fuisse re-initio memorantur, casibus accommodare quisitum. Sane iv. 27, 28, ubi de sacrificio studet. Magis arridet vel 8. Guil. Outrami E agitur, post indicatum peccatum ipsum sententia (de Sacrificiis, p. 135), culpam illo sacrificio expiandum additur: Team præcipua quadam ratione dictam No inse, quando peccatum ab inscio fuisse, quæ vel reo dubia esset, vel proximo commissum palam innotuerit. Sed infra damnum intulisset; vel 9. Jo, Gottl. Carpvs. 17, ubi sacrificii mentio fit, hæc zovii illa (in Mantissa de Sacrificiis, p. 707), verba non adduntur. Hinc Joseph. (Ant. 3, 9, 3) sacrificium pro delicto, D, ab illo oblatum fuisse tradit, qui peccavisset, et sui quidem peccati conscius esset, sed non ab alio redargui posset aut criminis convinci. Cum illo conspirat Philo, qui (de Victimis, omne istud differentiæ genus ex mero legislatoris arbitrio pendere, ad certas autem expiationum classes legibus esse revocatum, 1. in delicto dubio, cujus incerta esset conscientia, Lev. v. 17, 18; 2. in inquinatione Nazaræi, Num. vi. 12; 3. in vi illata de sponsatæ, xix. 20, sqq.; 4. in incognita àkovoíws àñò tŵv åyiwv kupiov, kai oïσel tŷs sacrorum defraudatione, Lev. v. 16; 5. in πλημμελείας αὐτοῦ τῷ κυρίῳ κριὸν ἄμωμον ἐκ interversione rei alienæ, vel concreditæ, vel τῶν προβάτων, τιμῆς ἀργυρίου σίκλων, τῷ casu repertæ, vel vi extorta, et jurato ab- σίκλῳ τῶν ἁγίων, περὶ οὗ ἐπλημμέλησε. negatæ, Lev. v. 21, sq. De Wette in Com- Au. Ver.-15 If a soul commit a trespass, mentat. de morte Jesu Christi expiatoria and sin through ignorance, in the holy (Berol. 1813) p. 14, Not. conjicit, discriminis, things of the LORD; then he shall bring for quod inter illa sacrificia initio intercesserat, his trespass unto the LORD a ram without veram rationem seriore tempore in oblivionem blemish out of the flocks, with thy estimation venisse, et neglectam fuisse, discrimine by shekels of silver, after the shekel of the tamen ipso non prorsus abolito. καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἁμαρτίας αὐτοῦ, ἧς ἥμαρτεν ἀφ' ἑνὸς τούτων, καὶ ἀφεθήσεται αὐτῷ. τὸ δὲ καταλειφθὲν ἔσται τῷ ἱερεῖ. ὡς θυσία τῆς σεμιδάλεως. Au. Ver.-13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat-offering. sanctuary, for a trespass-offering. In the holy things of the Lord. Ged., Booth. By withholding any of the holy things of Jehovah. Pool.-In the holy things of the Lord.] In things consecrated to God, and to holy uses, such as tithes and first-fruits, or any things due, or devoted, or offered to God, which possibly a man might either withhold, or employ to some common use. With thy estimation by shekels of silver. Pool. With thy estimation; as thou shalt esteem or rate it, thou, O priest, as appears from ver. 16, 18; Lev. vi. 6; see also Lev. xxii. 14; xxvii. 2, 3; and at present, thou, O Moses, Lev. xxvii. 3, for he as yet performed the priest's part. And this either, 1. May be referred to the ram, which was to be of such a price and worth as the priest should appoint. Or rather, 2. Is an additional charge and punishment to him, which, besides the ram, he was to pay for the holy thing which he had withheld or abused, so many shekels of silver as the priest should esteem proportionable to it; which was, as it were, another part or branch of his trespass-offering. Ged., Booth. Thus, by one or other of Ged., Booth. Of the value of two shekels these, shall the priest make an atonement of silver. In our common version renfor him who hath sinned, and the remainder |dered, "with thy estimation by shekels of of the offering shall, like that of a donative, [Booth., like that of the wheaten offering], fall to the priest. silver;" as if the value of the sheep were to in favour of the antient versions, appear to מִקְדְשֵׁי יְהוָה וְהֵבִיא אֶת־אֲשָׁמוֹ לַיְהוָה me unanswerable. In fact, all the antient אַיִל תָּמִים מִן־הַצאן בְּעֶרְכְּךָ כֶּסֶף־ -very literal Arab. Erp. have nothing equi שְׁקָלִים בְּשֶׁקֶל הַקְדֶשׁ לְאָשָׁם: versions, save Pers. and Gr. Ven., even the ψυχὴ ἡ ἂν λάθῃ αὐτὸν λήθη, καὶ ἁμάρτῃ valent to thy. Sept., τιμης αργυριου σικλων. כָּסֶף שְׁקָלִים Equidem puto Ver. 16. Au. Ver.-In the holy thing. See verse 15. Vulg., qui emi potest duobis siclis. So Onk.: | adferunt exempla similis locutionis 1 Sam. , estimatione. Tharg., a, esti- xxix. 3; Ez. xlvii. 13. Sed tum plane matione. Syr., ND, pretio. Saad.,, supervacaneum esset, quod præcedit, ex pretio. Arab. Erp. pra, estimatione. All æstimatione tua. suppose that the ram was to be estimated at not esse hypallagen pro ; ut 2 Sam. less than two shekels of silver; for that is xxiv. 24: Neh. v. 15. Totius igitur vs. hic here in the dual number, is evident from the erit sensus: si quis per errorem aliquid whole context. But say Rosenmüller and interverterit de rebus sacris; is vel offerat others, if this were the meaning, the p, in sacrificium pro peccato illo arietem inex estimatione tua, would be superfluous. It tegrum; vel siclos argenteos recti et justi would so, if it were so to be rendered; but ponderis (, vid. ad Ex. xxx. 13; not so as the antients have rendered it, and coll. ib. xxv. 10), quantos sacerdos æstias the sense of the whole passage obliged mabit sive constituet. Potuit enim fieri, ut them to render it. Did they then read res interversa tam exigui esset pretii, ut in their copies of the text. Most propterea nulla deberetur victima; ut si probably they did, as both the Sam. and quis decimarum partem, quæ sicli quartam Heb. copies all so read. But they did not partem non excederet, aut minoris etiam think that the final in the p should be pretii esset, per errorem omisisset solvere. 7 rendered thy. They either considered it as a paragogical or emphatical letter, as Houbigant will have it to be; or as I think, a mere Hebraism, like as thou goest to Egypt, as thou comest to Gerar, and a hundred similar modes of phrasing, which we commonly render impersonally, as one cometh, as one goeth. So that, even granting the final to be here a suffix, and not an emphatic, I see no reason why we should express it in English. The meaning is, that the ram Ged.-17 If this be not an interpolation must be worth two shekels, as nearly as his from chap. iv. 27, it must be restricted, I value can be estimated. Every other interpre- think, to such inadvertent transgressions as tation appears to me repugnant to the context, respected sacred things; and this seems to and the scope of the legislator. Of a dif- be confirmed by the conclusion, verse 19, or ferent opinion, however, are Michaelis, perhaps the negative particle has been misDathe, Schulz, and Hezel, who amends placed, and the reading should be, by not Luther's excellent version thus. Besser: doing, &c., what should be done. "Dessen werth du (Moses) nach silber- Rosen.-17. en-Up DN), Si quis pecseckeln, und zwar nach seckeln des heilig-caverit per ignorantiam, feceritque unum ex thums, vorschreibest, bestimmest;" partly his, quæ divina lege prohibentur. Etiamsi borrowed from Michaelis. Dathe thus: hæc verba idem videantur sonare, ac verba Cujus pretium ex siclis argenteis, in rebus sacris usitatis, definies. Ver. 17. Au. Ver.-17 And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity. illa, quæ leguntur iv. 27, nihilominus de diversis præceptis uterque locus est intelliRosen.-15. Si quis per gendus, ut et satis indicat hostiarum diserrorem interverterit aliquid de rebus sacris, crimen; illic enim capella, aut ovis femella, veluti decimas aut primitias non solverit. hic aries integer offerri præcipitur. Est Ante 7 subaud. is, aut, ut autem prior ille locus c. 4, intelligendus de Deut. xviii. 11; 1 Sam. xx. 22; Jes. xviii. 6. præceptis moralibus, quæ alios homines conSimiliter decimam, de qua Deut. xiv. 23, tingunt; hic vero de præceptis cæremolicuit pecunia permutare. 7, Ex æsti- nialibus, quæ sacrificia, vel res ad divinum matione tua sc. Mosis. Nam ad eum in cultum pertinentes tangerent, ut si quis, qui vs. 14, directus fuerat sermo. Post illius non sacerdos esset, res sacrosanctas ignomortem hæc æstimatio dubio procul con- ranter contrectasset, aut si quis per errorem cessa est magistratibus. De interpretatione victimam, quæ defectu aliquo laboraret, vel vocum, dissentiunt interpp. Plures feminam pro masculo in sacrificium obet inter eos Vulgatus, pluralem positum tulisset, si pollutus in templum ingressus putant pro duali, ut significentur duo sicli; fuisset, vel similia admisisset., Neque Or in fellowship. So Rosen. Pool.-Or in fellowship, Heb., or in putting of the hand. Which may be either, 1. Another expression of the same thing sciverit. Horum verborum, ut recte Cle- to keep, or in fellowship [or, in dealing], ricus monet, non unus sensus esse potest. [Heb., putting of the hand], or in a thing Possunt enim intelligi 1. de ignorantia juris, taken away by violence, or hath deceived de eo, qui fecerit, quod nesciret, sed factum his neighbour. probe norit; 2. de ignorantia facti, ut si quis inscius cadaver, aut rem aliam immundam attigisset, et se quasi mundum gessisset; 3. de eo, quod ignoraretur eo tempore, quo factum est, sed postea est immediately going before, which is very cognitum, seu ignorantia facti, seu juris frequent in Scripture; and so the sense is, spectetur; 4. de eo, quod dubium est, ad when one man puts anything into another factum quod attinet, ut si quis, exempli man's hand to keep for him; and when he gratia, dubitet, an cibus, quem ederit, con- requires it, to restore it to him. Or, 2. A tactu rei pollutæ contaminatus fuerit. Vi- distinct branch, which seems more probable, detur autem hic omnino secundum esse and so it belongs to commerce or fellowship admittendum. Nam quum Moses c. iv. in trading, which is very usual, when one sacrificia imposuerit iis, qui ignorantia juris man puts any thing into another's hand, not peccassent; quæ sequuntur a vs. ii. hujus to keep it, as in the foregoing word or cap., pertinent ad ignorantiam facti. member, but to use and improve it for the common benefit of them both, in which cases of partnership it is easy for one to deceive the other, and therefore provision is here made against it. And this is called a putting of the hand, because such agreements and associations used to be confirmed by giving or joining their hands together, Jer. L. 15; Gal. ii. 9. Compare Exod. xxiii. 1. Ged., Booth., Gesen., Lee.-A deposit. Gesen.- (from D), Levit. v. 21, (vi. 2) only: Ty, something given into one's hand to keep, a deposit. The difference between it and is not clear. Compare sty in Neh. x. 32. . שים .R The Prof. Lee.-pin, f. once, Lev. v. 21. Rosen., Si quis peccaverit et Au. Ver. Or in a thing taken away by violence. Ged. Or by rapine. Booth. Or with regard to what hath been taken by violence. Gesen., m. stat. constr. a plundered goods, plunder, Levit. v. 21; Ezek. xviii. 18:s byùn-ng is bia , the robbery committed on his brother, xxii. 29; Eccles. v. 7. Au. Ver. Or hath deceived his neighbour. Booth.—Or hath oppressed his neighbour. Prof. Lee.-, (a) Oppressed, injured, wronged, defrauded, Lev. v. 21, 23; xix. 13, &c. הַגִּזְלָה אֲשֶׁר עָשָׁק וגו' .23.v קמץ ביביע καὶ ἔσται ἡνίκα ἐὰν ἁμάρτῃ, καὶ πλημμελήσῃ, καὶ ἀποδῷ τὸ ἅρπαγμα, ὃ ἥρπασεν, ἢ τὸ ἀδίкŋμa, ô ǹdiknσev, k.t.λ. Au. Ver. 4 Then it shall be, because he hath sinned, and is guilty, that he shall reRosen.-in pay in, Aut injuste læsit store that which he took violently away, or sodalem suum. Bene LXX, diknσe T the thing which he hath deceitfully gotten, TOV TAηoίov. Michaelis: oder er hat ihm &c. sonst Unrecht gethan. n, raptum. Recte Bp. Patrick.-4 Then it shall be because monet Clericus, hac voce significari rem vi he hath sinned, and is guilty.] The last extortam, cum nullus esset testis. Itaque words should rather be translated, and quæ leguntur Ex. xxii. 7, sqq. videntur ad acknowledges his guilt. For so this word eos casus pertinere, ubi res probari poterat; hic autem locus ad eos spectare casus, in quibus læsus nihil potuit contra lædentem probare. Cf. Michaelis Jus. Mos., p. 6, §. 289. Heb., V. 22; LXX and Au. Ver., VI. 3. asham, guilty, ought to be expounded, as I showed, iv. 22, 23, to make a clear sense of the law there mentioned. And it would otherwise be superfluous here: for when a man hath sinned so grievously as the foregoing verses suppose, who could doubt of his guilt? The true meaning, therefore, is, when he hath sinned (so the first words may be translated) by committing any of those אוֹ־מָצָא אֲבֵדָה וְכִחֵשׁ בָּהּ וְנִשְׁבַּע מִכָּל אֲשֶׁר־יַעֲשֶׂה things before mentioned, and acknowledges עַל-שֶׁקֶר עַל־אַחַת מִכָּל his guilt, he shall restore that which he took הָאָדָם לַחֲטְא בָהֵנָּה : IT ἢ εὗρεν ἀπώλειαν, καὶ ψεύσηται περὶ αὐτῆς, καὶ ὀμόσῃ ἀδίκως περὶ ἑνὸς ἀπὸ πάντων, ὧν ἐὰν ποιήσῃ ὁ ἄνθρωπος, ὥστε ἁμαρτεῖν ἐν τούτοις. away violently, &c. And this most plainly reconciles the contradiction, that otherwise would be between this law and that in Exod. xxii. 1, 7, 9, where a man that stole an ox is condemned to restore five oxen, and Au. Ver.—3 Or have found that which four sheep for one; and if he delivered was lost, and lieth concerning it, and swear-money to another to keep, and it was stolen, eth falsely; in any of all these that a man doeth, sinning therein. Booth., Rosen.-Or have found what was lost, and lie concerning it; or swear falsely concerning any one of those things which a man may do, sinning therein. So Geddes. And have falsely sworn concerning anything of this sort that mankind are liable to commit, &c. the thief was to pay double; whereas here, one simple restitution is exacted, with an addition of a fifth part. The reason is, because in Exodus he speaks of those thieves who were convicted by witnesses in a court of law; and then condemned to make such great restitution: but here of such as, touched with a sense of their sin, came voluntarily and acknowledged their theft, or Rosen., Aut invenerit other crime, of which nobody convicted rem amissam et de ea mentitus fuerit, nega- them, or at least confessed it freely when verit eam a se inventam., Aut they were adjured; and therefore were confalso juraverit de uno ex omnibus, quæ faciet demned to suffer a lesser punishment, and to homo peccando in illis, i.e., vel falso de ulla re, circa quam homines peccare solent, juraverit. Futurum apud Hebr. consuetudinem significat, ut sæpius observatum. Hoc jusjurandum est de re præterita, quum vs. 4, jusjurandum de re futura memoratum esset. See expiate their guilt by a sacrifice. L'Empereur upon Bava kama, cap.vii., sect. 1, and cap. ix., sect. 1, 5, 7, where he observes very judiciously, that this interpretation is confirmed by Numb. v. 7, where the first words may be translated, "If they shall confess their sin that they have done," &c. And this seems to be more reasonable than the account which Maimonides gives of this |