Ibid.

contributed."

"as it was counted,"-" what was

Ibid.

"for the service." For ny, read,

with Houbigant, y, "by the ministry."

Verse 24. "All the gold, 29 talents and 780

shekels"

Verse 25. "All the silver, 100

£34,112 19 8

talents, and 1775 shekels" =. 7,904 2 7.1

27.1

Total £42,017 2 3.1.

According to Michaelis's estimation of the Mosaic shekel, and reckoning the gold worth what the same weight of gold would be worth now. But the truer way would be to value the gold by the proportion which gold at that time bore to silver, which could not be more than 10 to 1. By this way of reckoning, the gold will have amounted to no more

CHAP. XXXIX. 31.

"to fasten it on high up

on the mitre." Rather, "to fasten it upon the mitre, at the very top." This flower-bud formed the apex of the mitre. (See chap. xxviii. 86, 37.)

LEVITICUS.

CHAP. I. 1. "if any man of you

flock."

Rather, "If any man of you bring an offering to Jehovah of cattle, of the herd and of the flock shall you bring your offering." God does not command that an offering should always be of beasts; but, when any one shall choose to make an offering of beasts, he prescribes what beasts they must be. Namely, kine, sheep, or goats, not asses, swine, horses, dogs, &c.

Verse 3.

"of his own voluntary will." Rather, "to be a propitiation for him," or, to obtain favour for him; and so the LXX. and Vulg.

And, in confirmation of this sense, see chap. xxii.

Ibid.

"nor any honey." On the contrary, in the great Egyptian sacrifice, the body of the heifer which was offered to Isis, was stuffed with bread, honey, dried grapes, frankincense, myrrh, and other perfumes.

Verse 12.

ye shall offer them;" them, i. e. honey and leaven. These substances were to make a part of the offering of First Fruits, but they were not to be burnt upon the altar.

Verse 13. "the salt of the covenant of thy God." Rather, "the salt, the purifier of thy God," i. e. "the purifier appointed by thy God."

"Salt

added to the sacrifices, was a type of the purity or sinlessness of Christ, and of that which purifies believers. Now that which purifies believers is faith in Christ and his atonement, and a consequent hope of seeing God through him. Salt was therefore a type of that purifying faith and hope which is the gift of the Holy Spirit. And believers themselves,

inasmuch as they contribute to propagate these heavenly graces, and thereby purify the corrupted mass

of mankind, are sometimes called salt." (Parkhurst, , 2.)

CHAP. iv. 3." according to the sin of the people." Rather, Rather, "so as to bring the people into blame." (LXX. Vulg. Houb.) The faults here intended seem to be inadvertencies in some of the public rites and offices of religion.

Verse 14.

a young bullock." This law seems to have been altered afterwards. For, in Numbers xv. 24, the atonement for a sin of ignorance of the congregation, is a bullock, with the proper minutia and libation for a burnt-offering, and a kid for a sin-offering. Unless the atonement required here is for doing what was forbidden, and the atonement exacted Numbers xv. is for omitting something commanded.

Verse 20. -" as he did with the bullock for a sin-offering." In the original, after л, insert

as he did -הכהן as in verse 21) or) הראשון either

with the first bullock for the sin-offering;" or, "as

he did with the bullock for the sin-offering of the

priest."

Verses 23. and 28. For 77, read

; and,

in the English translation, for "Or if," read "And."

(See Houbigant.)

CHAP. V. 1.

"sin, and hear."

The word

* seems to have no signification; it rather embarrasses the meaning of the passage, which would be perfectly conspicuous, if this word, and the copula prefixed to the following, were omitted.

The soul which hath heard » ונפש כי שמעה קול אלה

the words of adjuration."

CHAP. vi. 9. (It is the burnt-offering, &c.") Rather, "The burnt-offering must remain upon the burning fuel upon the altar all night, unto the morning, and the fire upon the altar must be kept alive." For N, Houbigant would read "esto. The emendation, whether it be necessary or not, gives the true sense of the passage.

Verse 10. -“and take up the ashes which the fire hath consumed with the burnt-offering on the altar."

: והרים את הדשן אשר תאכל האיש את העלה על המבח

I take the construction to be this:

: והרים את הדשן האיש אשר תאכל את העלה על המזבח