,swearer | ונפש

Au. Ver.-1 And if a soul sin, and hear iniquity. This verse is variously rendered the voice of swearing, and is a witness, and variously understood. Vulg., Si pecwhether he hath seen or known of it; if he caverit anima, et audierit vocem jurantis, do not utter it, then he shall bear his testisque fuerit, quod aut ipse vidit, aut iniquity. conscius est: nisi indicaverit, portabit iniquiBp. Horsley.-"Sin and hear." The tatem suam. And so equivalently, and amword seems to have no signification; biguously, all the antient translators, except it rather embarrasses the meaning of the Saadias, who, to me, seems to have well passage, which would be perfectly con- understood the meaning of his original. It spicuous, if this word, and the copula pre- is not here question of informing against a fixed to the following, were omitted. as Houbigant and others have mia hip nyou ', "The soul which hath imagined; nor does it relate to the witness heard the words of adjuration.” who has been adjured to tell the truth, as Michaelis, Dathe, Schulz, and Rosenmüller, after Jarchi, understand the text; but either to him who, having heard another person give an oath, neglects to give his testimony against it if he knew it to be false; or who, having heard the words of a public adjuration, made for the purpose of discovering some fact, like an episcopal monitory, neglects to come forward, in consequence, with his testimony to what he knows on the

well explained by Delgado: "The meaning is," says he, "that when evidences are wanted, the judges order a proclamation to be issued for any one who knows anything concerning it to come and declare it in court; and commonly a curse is joined to it in case any should neglect or refuse to be evidence. Now this man's sin is, that he heard the proclamation, and yet did not appear to give evidence." This is certainly a very rational interpretation, and I think the true

Pool. And hear; and for that is, as that particle is often used, as Gen. xiii. 15; 1 Chron. xxi. 12, compared with 2 Sam. xxiv. 13; for this declares in particular what the sin was. The voice of swearing; either, 1. Of adjuration upon oath, when the judge adjures a witness to speak the whole truth [so Bp. Patrick]; of which see Matt. xxvi. 63. But this seems too much to narrow the sense; and this and the other laws, both before and after it, speak of subject. This last opinion is adopted and private sins committed through ignorance. Or, 2. Of false swearing before a judge. But that is expressly forbidden, Lev. vi. 3. Or rather, 3. Of cursing, or blasphemy, or execration, as the word commonly signifies; and that either, 1. Against one's neighbour, as 2 Sam. xvi. 7; or, 2. Against God, as Lev. xxiv. 10, 11; which may seem to be principally intended here, because the crime here spoken of is of so high a nature, that he who heard it was obliged to reveal it, and prosecute the guilty. And though God one. The voice of swearing, then, in our be not here mentioned, yet the general word is here to be understood of the most famous particular, as it is frequently in all authors, of which there are many instances. Whether he hath seen; being present when it was said. Or known, by sufficient information from others. He shall bear his iniquity, i.e., the punishment of it, as that word is oft used, as Gen. xix. 15; Numb. xviii. 1. See of this phrase Lev. xvii. 16; xx. 20; Isa. liii. 11.

Bp. Patrick. He shall bear his iniquity.] Let him not think it is no offence to suppress the truth, when he is so solemnly admonished to declare it; but offer such a sacrifice for his sin, as is prescribed ver. 1.

Ged. If a person have heard the words of an adjuration; and, being a witness, have sinned by not telling what he had seen, or knew; and so charged himself with

Vulg. version, is improper, but the wvny opxopov of Sept. is perfectly right.

Booth. And if a person have heard the words of an adjuration; and if being a witness, he will not declare what he hath seen or known; he hath sinned and brought on himself iniquity.

Rosen. ——, Et anima si peccaverit et audierit vocem adjurationis, cum aliquis peccaverit eo, quod audierit vocem adjurationis, etc. Particula ante hic usurpatur airioλoyikŵs, estque vertenda quia, eo quod, ut Gen. xxvi. 12; Deut. xvii. 16. Apud Hebræos jurans formulam jurandi non ipse pronunciabat, sed adjurationem audiebat. -, Testisque fuerit, quod aut ipse vidit, aut conscius est; nisi indicaverit, portabit iniquitatem suam. Sensus totius sententiæ est hic: si quis flagitium aliquod perpetraverit, et alius quispiam sub

adjuratione advocatus in testem a judice, ut | offended, he shall be obliged to offer the id, quod vel visu, vel aliter, de flagitio cog-sacrifice mentioned, ver. 6. novit, testetur, si ferre testimonium sive metu, sive amore ejus, de cujus crimine

Ver. 4-6.

4

אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבָטָא בְשְׂפָתַיִם ,inquiritur, sive alia ex causa subterfugerit

any

4 ἡ ψυχὴ ἡ ἄνομος, ἡ διαστέλλουσα τοῖς ἡ ψυχὴ ἐκείνη ἥτις ἐὰν ἅψηται παντὸς πράγ- χείλεσι κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ ματος ἀκαθάρτου, ἢ θνησιμαίου, ἢ θηριαλώτου πάντα ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ ̓ ἀκαθάρτου, ἢ τῶν θνησιμαίων βδελυγμάτων ὅρκου, καὶ λάθῃ αὐτὸν πρὸ ὀφθαλμῶν, καὶ τῶν ἀκαθάρτων, ἢ τῶν θνησιμαίων κτηνῶν τῶν οὗτος γνῷ, καὶ ἁμάρτῃ ἔν τι τούτων. 5 καὶ ἀκαθάρτων. ἐξαγορεύσει τὴν ἁμαρτίαν περὶ ὧν ἡμάρτηκε Au. Ver.-2 Or if a soul touch κατ ̓ αὐτῆς. 6 καὶ οἴσει περὶ ὧν ἐπλημμέλησε unclean thing, whether it be a carcase of an | rupto, rept ris duaprias is juapre, enau dre unclean beast, or carcase of unclean Toy poidron. duvdia i tuaupay et aiyon cattle, or the carcase of unclean creeping rept duaprias. kat dildoerat rept airou d things, and if it be hidden from him ; he tepets rept ris tuaprias airot, is juapre, eat also shall be unclean, and guilty. ἀφεθήσεται αὐτῷ ἡ ἁμαρτία. And if it be hidden from him, &c., guilty. Au. Ver. 4 Or if a soul swear, proGed. And so, by becoming himself nouncing with his lips to do evil, or to do unclean have unwittingly sinned and incurred good, whatsoever it be that a man shall guilt. pronounce with an oath, and it be hid from Booth.-And it be hid from him, and he him ; when he knoweth of it, then he shall hath become unclean, and guilty. be guilty in one of these.

Vel anima, que אוֹ נֶפֶשׁ שֶׁרֶץ טָמֵא-.Rosen

tetigerit aliquid immundum, sive quod occisum a bestia est, aut per se mortuum, aut quodlibet aliud reptile., Et ignotum

5 And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:

6 And he shall bring his trespass offering

et innotuerit ei, I unto the LoRD for his sin which he hath , וְנוֹדַע לו .ei fuerit, subaud sinned, a female from the flock, a lamb or |, וְאָשֵׁם .ut vs. 4, 5, habetur ,וְהוּא יָדַע sive . וְנָשָׂא עֲוֹנוֹ, .et reus fuerit, i. q. vs

a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

Pool. If a soul swear, to wit, rashly, without consideration, either of God's law, or his own power or right, as David did,

Au. Ver.-3 Or if he touch the unclean-1 Sam. xxv. 22. To do evil; either, 1. To ness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then | he shall be guilty.

Bp. Patrick. And it be hid from him; when he knoweth of it.] The words may be translated, "Whether he did it ignorantly, or had some knowledge of it," and yet

himself, to wit, to punish himself, either in his body, or estate, or something else which is dear to him. Or rather, 2. To his neigh-bour, as 1 Sam. xxv. 22; Acts xxiii. 12. Or to do good, to wit, to his neighbour, as Mark vi. 23, when a man either may not or cannot do it, which may frequently happen. And it be hid from him, i.e., he did not

know, or not consider, that what he swore in jurejurando, quacunque de re homines to do, was or would be impossible or un- temere jurare solent. lawful. When he knoweth of it; when he discovers it to be so, either by his own consideration, or by information from others. In one of these; either in the good or evil which he swore to do.

Si quis, inquam, in ullo istorum deliquerit, sc. eorum, quæ vss. 1-4, nominantur., 12, Tunc confitebitur, quod peccaverit in eo, i.e., contra illud, h. e., tenebitur fateri delictum sacerdoti.

6 Au. Ver. Trespass-offering.

Ged.--4, 5, 6. Or if a person have rashly and inconsiderately sworn with his lips to Pool.-Interpreters dispute much what do either evil or good (with regard to what- the difference is between sins and trespasses, soever a man may rashly swear), and come and between sin-offerings and trespassafterwards to the knowledge of his guilt:- offerings. Some make the one for omissions, if, by any of these things he have sinned the other for commissions; the one for and incurred guilt, he shall confess the sin greater, the other for lesser sins; the one which he hath committed; and shall, for the for known sins, the other for sins of ignorsin which he hath committed, bring his ance; in all which there seems to be more guilt offering to the Lord; a female from the curiosity than solidity. Either they seem flock, either sheep or goat for a sin offering: to be the same, as may be gathered from and the priest shall make an atonement for ver. 6, where those two words asham and chata, the sin which he hath committed; and he which they so carefully and critically distinshall be forgiven [Sam., LXX]. guish, are both used concerning the trespassofferings, and from ver. 9; or the difference may be this, that sin-offerings were more indefinite or general, being for any particular sin, and trespass-offerings more restrained and particular, for such sins as were more scandalous and injurious, either to God by blasphemy, as ver. 1, or to his sanctuary, by approaching to it in one's uncleanness, ver. 2, 3, as hath been now said; or to one's neighbour, by swearing to do to them either the good which we afterwards cannot or do not, or the evil which we should not; or to the priests and holy things of God, ver. 15.

Booth.-4 Or if a person have sworn rashly, from pronouncing with his lips, to do evil, or to do good (whatsoever it be that a man may rashly pronounce with an oath), and it be hid from him; yet when he knoweth, that he is guilty in any of these things, 5 And that by any of these things he hath become guilty, he shall confess the sin which he hath committed; 6 And shall bring his guilt-offering to Jehovah for this sin which he hath committed; a female from the flock, either a lamb or a kid, for a sin-offering; and the priest shall make an atonement for the sin which he hath committed, and it shall be forgiven him [Sam., LXX].

Gesen. m. 1. The guilt which a person has incurred. 2. The object of guilt, Rosen. 4, 5 pm? in-Up is, Aut obtained by injustice. 3. A trespass-offeranima, quæ juraverit temere effutiendo labiis ing, Lev. vi. 7; xv. 24; 1 Sam. vi. 3; suis, sive male, sive bene facere, i.e., Quis- 2 Kings xii. 17; Isai. v. 3, 10. The Hebrew quis jusjurandum temere effuderit sive ad ritual of sacrifice made a distinction between nocendum, sive ad benefaciendum. Cujus, sin-offering, and D, trespass-offering, loci sensum bene exposuit Clericus hoc even the ceremonies accompanying them modo: "Facile fieri potuit, ut in vehemen- were, although in a small degree, different. tiore affectu quisquam juraret, se alteri Concerning the first, see Lev. vi. 25-30 ; malefacturum, aut, ut interposito jure- concerning the other, chap. vii. 1-10. The jurando, promitteret temere, quod dare non law at the same time defined most accurately posset; deinde, jurisjurandi sui oblitus, the cases, in which the sin-offering and in nihil eorum præstaret. Ad malum quidem which the trespass-offering was to be quod attinet, revocari jusjurandum debuit, brought, although we find no general presed propter temere effusum, mulcta delin- cise distinction between the trespasses of quenti merito imponebatur. Si quid boni the one, and of the other kind. In one juratus quispiam promiserat, quod præstare instance there were even offered at the non posset; mulctam quoque debuit propter same time a lamb of the first year for a temerarium jurisjurandi usum.” , trespass-offering, and another for a sinSecundum omne, quod homo temere loquitur offering, Lev. xiv. 10, 19. It appears a

perfectly arbitrary supposition, that the tres- | transgressed; and pardon from this transpass-offering was for sins of omission, and gression is accordingly the boon sought. the sin-offering for those of commission, Comp. Heb. x. 1-3. It will be observed, comp. Lev. v. 17, 19. Other distinctions, that the appointments alluded to, are made which have been invented, are not more with respect to certain individuals; who, it is satisfactory. Comp. Warnekros Heb. Alter- presumed, had been made conscious of their thümer, p. 151–55. Bauer's götterdienst- guilt. These offerings were, therefore, public liche Verfassung, th. i., s. 146. and individual recognitions of this. But, as sins innumerable must have still been committed, not with a high hand, for these were unpardonable; see Num. xv. 30, and xvi.—

Prof. Lee.-, I. Guilt, or, II. by a meton. An offering to expiate it. Arab.

, reatus, crimen. Much has been said the daily and other sacrifices for sin, must by Michaelis and others, on the difference have been intended-not unlike our Indembetween this word, and , sin, or sin-nity Acts of Parliament-to meet them. See offering: one affirming, that the former Ps. xix. 13. And, indeed, if these were inmust have meant sin of omission; the latter, tended to be types and shadows of the great sin of commission, and vice versa; all of sacrifice once to be made for sin, the case which Gesenius very properly pronounces could scarcely be otherwise. On this view, fanciful and false. Yet, it is evident enough, it will be found that Josephus, Antiq. iii. 9, from his mode of treating them, that he is not § 3, and Philo de victimis ii., p. 247, Ed. very clear on the subject himself. He tells Mang., were not wholly wrong. us, e.g., Thes. sub voce, that implied Rosen.-6. T, Adducetque vica greater sin; D, a less; and, again, that timam suam pro delicto. Quum antea not only different rites were had recourse to (iv. 3; xiv. 21, 24, etc.) sacrificium pro with respect to each of these, but that these peccato offerendum semper dictum rites were frequently joined together; which esset, hic vero, et vs. 14, 19, 26, DN affords proof sufficient, that he had no correct vocetur; difficilis existit quæstio de utriusnotions on the subject. Every one will, I que sacrificiorum generis discrimine. Atque think, see, upon reading over Lev. iv. 5, &c., Clerico quidem nihil hic difficultatis occurrit ; that the terms N, 1, and Dos, are so used quippe qui divisionem illam existimat esse as to make all such distinctions as these nominis tantummodo, non rei: "præterfruitless. The true distinctions seem to me quam enim, inquit, quod in hoc ipso cap. to be, that signifies any act of sin, or manifeste confunduntur, natura ipsa saerror;, its turpitude; D, its guilt, as crorum diversa non fuit, quamvis ning et affecting the mind of the sinner, e.g., Lev. ni, pro varietate reorum, varia erant. iv. 3. Dyn meta? NOT-ON, If he commit Cap. v. 2, 3, sacrificio, ad quod victima, sin (so as) to implicate the people in guilt; vocata, postulatur (quamquam et let him bring for his sin in, which he dicitur vs. 5), damnantur, qui res immundas has sinned (committed), E, &c. Again, aut homines impuratos forte attigissent. Sic ver. 13,, And have done and et Naziræis, inopinato funere funestatis, are guilty. Again, ver. 22, som imponitur D, quod et non dicitur Num. DEN, A ruler sinneth, and doeth-and is vi. 12, sqq. Cap. xiv. leproso purgato imguilty, &c. And so in other instances, ponitur D, vs. 12, sed eadem victima making it quite impossible to keep up any dicitur vs. 19. Ideo existimarim, such distinctions as those pointed out by quamvis et D sint ejusdem potesMichaelis (Suppl. Lex. Heb.), Gesenius, and tatis, attamen usu factum, ut quædam others. On my view of the case, the offering culpæ frequentius solerent in dici, aliæ brought might be termed either N, NE, vero ni; non quod omnes, quæ eodem , or the like but the two first only are nomine vocabantur, essent ejusdem naturæ, in use. When, therefore, the first, viz., D, et quæ aliter ut plurimum appellabantur, is used, respect is had to the guilt of the diversæ; sed quadam usus, penes quem person bringing his offering; its object being | arbitrium est loquendi, consuetudine, aut to purge his conscience from a sense of this, nulla ratione nixa, aut saltem nobis ignota." by securing a complete pardon from God. Verum etsi negari nequeat, ning et mise When is used, respect is had to the nonnunquam confundi, tamen manifesto ut sinful act, by which God's law has been duo diversa sacrificiorum genera discernuntur