V. 18. WITH LEAVENED BREAD] Hebrew, al-khahmütz, ‘with what is fermented'; LXX., epi zumee, 'with leaven'; Vulgate, super fermento, ‘upon leaven.'

CHAPTER XXIX. VERSE 2.

And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil; of wheaten flour shalt thou make them.

UNLEAVENED BREAD] Hebrew, lekhem matzoth, 'bread of unfermented materials,' i. e. a loaf made of unfermented dough.

AND CAKES UNLEAVENED] Hebrew, vě-khallath matzoth, and perforated cakes of unfermented materials.'

AND WAFERS UNLEAVENED] Hebrew, u-rqiqai matzoth, and thin-cakes of unfermented materials.'

CHAPTER XXIX. VERSE 23.

And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of unleavened bread that is before the LORD.

UNLEAVENED BREAD] Hebrew, ham-matzoth, the unfermented articles,' i. e. those enumerated in ver. 2.

CHAPTER XXIX. VERSE 40.

And the fourth part of an hin of wine for a drink-offering.

A HIN OF WINE] Hebrew, ha-hin yayin, 'the hin of YAYIN.' According to Josephus, it was equal to two Attic choes, each choes equal to six English pints; so that the hin was twelve pints, and the fourth part was three pints, English.

FOR A DRINK-OFFERING] Hebrew, vě-nāsek, and (as) a libation,' from nahsak, 'to pour out.' The A. V. tends to convey the mistaken idea of näsek as an offering to be drunk. The LXX. reads, kai spondeen to tetraton tou ein oinou, 'and for a libation the fourth part of a hin of wine.' The Vulgate has et vinum ad libandum ejusdem mensura, and wine of the same measure for pouring out.'

It may be asked, How could this command be carried out in the wilderness? Of course, obedience to all or any of the Levitical ordinances was dependent on the possession of adequate resources. Many of the prescriptions could not be completely complied with till after the arrival of Israel in the promised land. Some wine, however, was procurable during the desert sojourn, as appears from Lev. x. 9. For one explanation, see the legend of the Targum, quoted in the Note on Cant. i. 14.

CHAPTER XXX. VERSE 9.

Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat-offering; neither shall ye pour drink-offering thereon.

DRINK-OFFERING] See Note above on chap. xxix. 40.

CHAPTER XXXIV. VERSE 18.

The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib for in the month Abib thou camest out from Egypt.

UNLEAVENED BREAD] Hebrew, matzoth, 'unfermented-cakes.'

CHAPTER XXXIV. VERSE 25.

Thou shalt not offer the blood of my sacrifice with leaven.

WITH LEAVEN] Hebrew, al-khahmatz, ' with what is fermented'; Lxx., epi zumee, 'with leaven'; Vulgate, super fermento, 'upon leaven.'

D

THE BOOK OF LEVITICUS.

CHAPTER II. VERSE 4.

And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.

UNLEAVENED CAKES] Hebrew, kholloth matzoth, 'perforated cakes, unfermented.' [See Note on Exod. xxix. 2.]

AND UNLEAVENED WAFERS] Hebrew, u-rqiqai matzoth, and thin cakes unfermented.'

CHAPTER II. VERSE 5.

And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.

UNLEAVENED] Hebrew, matzah, 'sweet' or 'fresh.' Observe that the conventional word 'unleavened' does not express the wide meaning of unfermented.

CHAPTER II. VERSE II.

No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.

SHALL BE MADE WITH LEAVEN] Hebrew, ta-ahseh khahmātz, 'shall be made with a fermented-substance.'

FOR YE SHALL BURN NO LEAVEN, NOR ANY HONEY] Hebrew, ki kahl-seor věkahldevash lo taqtiru, "for every [= any] ferment and every [= any] honey ye shall not burn." No seor (yeast, or fermenting substance) was to be present. The extension of this prohibition to honey (debash) has been referred to the readiness with which honey ferments in contact with ferment. Others suppose that honey was excluded because commonly used in heathen worship. Some find allegorical reasons for the prohibition, as Baal Hatturim:-"Honey is forbidden because the evil concupiscence is as sweet unto a man as honey." The question whether by debash was here intended the honey of bees or of dates, or grape-juice reduced to a honeyed consistence by boiling, or whether it included all kinds, cannot be satisfactorily settled. As in the next verse 'honey' is associated with the oblation of firstfruits,

there may be reason for the note of Rabbi Solomon Jarchi, who understands by it 'the firstfruits of figs and dates.'

CHAPTER VI. VERSE 16.

And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.

UNLEAVENED BREAD] Hebrew, matzoth, 'unfermented-cakes.'

CHAPTER VI. VERSE 17.

It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin-offering, and as the trespass-offering.

LEAVEN] Hebrew, khahmātz, 'fermented-matter.'

CHAPTER VII. VERSE 12.

If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.

UNLEAVENED CAKES] Hebrew, kholloth matzoth, 'perforated unfermented

cakes.'

AND UNLEAVENED WAFERS] Hebrew, u-rqiqai matzoth, and thin unfermentedcakes.'

CHAPTER VII. VERSE 13.

Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.

LEAVENED BREAD] Hebrew, lekhem khahmatz, 'bread fermented.'

CHAPTER VIII. VERSE 2.

Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread.

UNLEAVENED BREAD] Hebrew, matzoth, 'unfermented-cakes.'

CHAPTER VIII. VERSE 26.

And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder.

UNLEAVENED BREAD] Hebrew, matzoth, 'unfermented-cakes.'

UNLEAVENED CAKE] Hebrew, kallath matzah, ‘perforated unfermented-cake.'

CHAPTER X. VERSES 8-11.

8 And the Lord spake unto Aaron, saying, 9 Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations: 10 And that ye may put difference between holy and unholy, and between unclean and clean; 11 And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.

DO NOT DRINK WINE NOR STRONG DRINK] Hebrew, yayin vě-shakar al-tasht, 'yayin and shakar thou shalt not drink.' The LXX. gives oinon kai sikera ou piesthe, wine and sikera ye shall not drink.' The V. has vinum et omne quod inebriare potest non bibetis, 'wine and whatever is able to inebriate ye shall not drink.' On Shakar, which here occurs for the first time as a noun, see Preliminary Dissertation. Whether the noun was derived from the verb-which signifies to drink freely of the sweet,'—or whether the verb was formed from the noun (the name of the thing-'sweet juice'-being borrowed to describe its copious consumption, i. e. to shakarize, to drink largely of shakar), there is nothing that necessarily connects the word, as verb or noun, with intoxicating qualities. Shakar may have originally denoted sweet juice of all kinds; but when distinguished from yayin (as here), may be regarded as generically referable to any sweet juice except the juice of the grape; just as yayin generically included the juice of the grape, however expressed or prepared. When shakar in its fresh state was mixed, either by accident or design, with a ferment, or time was allowed for its own albumen to decay, it would itself become fermented, and if then freely drunk, would intoxicate the drinker. But it is contrary to evidence and probability to suppose that shakar was drunk in that state only, and that 'to shakarize' was always tantamount to excessive indulgence in a fermented liquor.

The Lxx. in this place merely gives shakar a Greek garb―sikera; yet sikera was never a word current among classical Greek writers, or even in Hellenistic Greek,-i. e. the language as modified by the idioms of the Jews who wrote and spoke it. When, therefore, the lexicographers say that sikera signified 'all intoxicating liquors except wine,' they mean that shakar had that signification; but such a definition is intrinsically defective. Judea was celebrated for its palms; and palm-juice got by tapping the tree, or squeezing the date-fruit, may have first given occasion to the name, which would extend its reference as the sweet juices of other plants came into frequent use. Probably related to shakar was the Greek sakcharon, applied to the juice of the sugar-cane; from this sprang the Latin saccharum, from which the English household word 'sugar' is circuitously derived. The rendering of the Vulgate is periphrastic, and at the same time incorrect, if designed (as it doubtless was by St Jerome) to cover the whole meaning of the Hebrew shakar. The Targumists Onkelos and Jonathan in this place (and in this alone) render shakar by the Chaldee marvai and m'ravai, derived from ravah, 'to drink largely,' 'to drench,' and 'to make drunk' where the drink consumed was intoxicating,