moriatur, (percussor) homicidii reus non est. Nocturnum furtum spectari apparet e vs. sq. m proprie in perfossione; LXX, διορύγματι; Vulgat., perfodiens. Spectari debet parietum in Oriente perfodiendorum - 2 av de év Tập diopúyμari evρeð ó кλéπтηs, ἐὰν διορύγματι εὑρεθῇ καὶ πληγεὶς ἀποθάνῃ, οὐκ ἔστιν αὐτῷ φόνος. 3 ἐὰν δὲ ἀνατείλῃ ὁ ἥλιος ἐπ ̓ αὐτῷ ἔνοχός ἐστιν, ἀνταποθανεῖται. ἐὰν δὲ μὴ ὑπάρχη facilitas; videntur enim olim ut hodie ædes αὐτῷ, πραθήτω ἀντὶ τοῦ κλέμματος. 'constitisse dumtaxat argilla inter trabes Au. Ver.—2 If a thief be found breaking transversas posita. Cf. Job. iv. 19. up, and be smitten that he die, there shall, Non ei sanguis, sc. T, imputano blood be shed for him. bitur. - 2. The open am, Si sol exortus 3 If the sun be risen upon him, there fuerit super eum. Onkelos : Si oculus shall be blood shed for him; for he should testium ceciderit super eum. Atque hæc make full restitution; if he have nothing, quidem vera videtur ratio, quare nocturnus then he shall be sold for his theft. fur interfici potuit, quod incertum esset, Bp. Patrick.—If a thief be found breaking utrum duntaxat ad furandum, an etiam ad up.] Some translate it, if a man be found cædem faciendam venerit. D, Rewith a digging instrument; or, it may signify pendendo rependet, nempe diurnus fur, atque any sort of weapon: yet he was to be taken ideo occidi non debet. in the very act of breaking up or digging. Gesen.- fem. (from ), the act of breaking into a house. Exod. xxii. 1; Si nihil אִם־אֵין לו וגו ei, i.e., si non habeat quod solvat, vendetur pro furto suo, i.e., vendi debet in compensationem rei ablatæ. Heb., Ver. 4; Au. Ver., 5. the act of breaking in. So Rosen., Lee, and most commentators. Ged., Booth.-2 If a thief be found וְשָׁלַח אֶת־בְּעִירָה וּבְעֵר בִּשְׂרֵה אַחַר breaking in, and one smite him, so that he .4 .v בעירו ק' die, he is not guilty of bloodshed. 3 If the sun be risen upon him, he is then guilty of bloodshed; he shall surely make satisfaction. If the thief have nothing [Ged.If he have not wherewith to restore], then he shall be sold for his theft. If he have not wherewith to restore, &c. That this relates to theft in general, and not to the case immediately preceding, is clear from the context. The case of the housebreaker ends at D, where the point should be. So the Septuagint well understood it ένοχος εστιν, ανταποθανείται. Εαν δε μη, κ.τ.λ. So also Vulg. homicidium perpetravit, et ipse morietur. Si non habuerit, &c. Το make the words, apply to the housebreaking thief, our interpreters have been obliged to give to oh oh a turn which they cannot bear; namely, "the housebreaking thief would have been obliged to make full restitution; and if he had not, &c.:" than ἐὰν δὲ καταβοσκήσῃ τις ἀγρὸν ἢ ἀμπελῶνα, καὶ ἀφῇ τὸ κτῆνος αὐτοῦ καταβοσκῆσαι ἀγρὸν ἕτερον, ἀποτίσει ἐκ τοῦ ἀγροῦ αὐτοῦ κατὰ τὸ γέννημα αὐτοῦ. ἐὰν δὲ πάντα τὸν ἀγρὸν καταβοσκήσῃ, τὰ βέλτιστα τοῦ ἀγροῦ αὐτοῦ καὶ τὰ βέλτιστα τοῦ ἀμπελῶνος αὐτοῦ ἀποτίσει. Au. Ver.-5 If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. Ged., Booth.-5 If a man waste another's field or vineyard, or shall send his cattle, that they may waste another's field, from his own field and his own vineyard he shall make full restitution according to the produce; and if he have wasted the whole field or vineyard [Sam., LXX], with the cap. 5, p. 232.) ἐὰν δὲ θηριάλωτον γένηται, ἄξει αὐτὸν ἐπὶ let him bring it for witness, and he shall not make good that which was torn. Bp. Horsley.-Rather, "then let him conduct him [i.e., the owner] to the torn carcase, and he shall not make it good." Pool.-Let him bring it; it, i.e., some Others.-God. See note on xxi. 6. Rosen., Ad Deum, i.e., magistratus, vid. not. supra ad xxi. 6. Ita et hic Onkelos, coram judicibus. Josephus Antiqq., lib. iv., cap. 8, § 38, ex usu sui ævi ènì Toùs éта κρiтás. Рost part of the torn creature, which the wild subaudiendum est, jurabit. Depo- Quest. What if the whole creature were beast haply had left, Amos iii. 11, 12. sitarius enim coram magistratibus jurare carried away, as a sheep or lamb is sometimes by the wolf? Answ. 1. I suppose this was not frequent, and that those ravenous creatures did speedily fall to their meal, and that something was left not far from the place, which the shepherd might easily procure. 2. The words may be otherwise rendered, he shall bring a witness, as the Chaldee and Samaritan render it; or, a debebat, conf. vs. 10. Sic et LXΧ καὶ óμeira; Vulgat., et jurabit quod non extenderit manum in rem proximi. De particula, in jurisjurandi formulis negante, vid. Gesenii Lehrgeb., p. 844, seqq. Heb., Ver. 8; Au. Ver., 9. zwa mjan-ba-by mpbip-by-testimony, i.e., some evidence whereby the ,judge might be satisfied ; as, for instance יֹאמַר כִּי הוּא זֶה עַד הָאֱלֹהִים יָבָא that some wolf or lion, &c., was seen in דְבַר־שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֶן אֱלֹהִים יְשַׁלֵּם ,diligence and faithfulness in all other things שְׁנַיִם לְרֵעֵהוּ : those parts, &c., or some witness of his this. κατὰ πᾶν ῥητὸν ἀδίκημα, περί τε μόσχου, which therefore might well be presumed in καὶ ὑποζυγίου, καὶ προβάτου, καὶ ἱματίου, καὶ πάσης ἀπωλείας τῆς ἐγκαλουμένης. ὅ,τι οὖν ἂν ᾖ, ἐνώπιον τοῦ θεοῦ ἐλεύσεται ἡ κρίσις ἀμφοτέρων, καὶ ὁ ἁλοὺς διὰ τοῦ θεοῦ ἀποτίσει διπλοῦν τῷ πλησίον. Au. Ver.-9 For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour. Ged. In every matter of prevarication concerning either ox, or ass, or sheep, or raiment, or any other lost thing, if one of the parties say, "It is so," the cause of both, &c. Judges. See note on xxi. 6. Bagster's Bible.-Rather let him bring a testimony or evidence of the thing torn, such as the horns, hoofs, &c. This is still the law in some countries among graziers: if an animal intrusted to a person be lost, and the keeper asserts that it was devoured by dogs, &c., the law obliges him to produce the horns and hoofs, because on these the owner's mark is generally found. If these can be produced, the keeper is acquitted. A similar law is found in the Code of Gentoo Laws (p. 151), which obliges a cowherd to bring the head, tail, fore-foot, or some such convincing proof, of an animal which has died of a distemper, in order to be acquitted. Rosen., Afferet illud testem, s. in testimonium. Illud potest exponi vel afferet illud, nempe quod discerptum est, aliquam sc. ejus partem; vel afferet ei, nempe pecoris discerpti domino, ut sit Bene Hierosolymitanus: afferet ei ex membris ejus testem, membrum aliquod animalis discerpti, quod discerptum fuisse testetur (cf. Amos iii. 12). Cf. d. a. LXX, ἄξει u. n. Morgenl., p. i., p. 148. . יָבִיא אֵלָיו pro Ged., Booth.-For it may be his only aỷтòv éπì την Oýрav, quod sequutus Hiero- covering; his mantle to cover his nakednymus: deferat ad eum quod occisum est. Pro legerunt, quod prædæ significatu ness. Heb., Ver. 27; Au. Ver., 28. אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמָּךְ ; 27 .ceperunt, quomodo occurrit Gen. xlix לא Zeph. iii. 8; Jes. xxxiii. 23. - , Raptum illud non restituet. Jarchi observat, non dici, sed , raptum illud; interdum enim id quod raptum est, restitui debere, interdum vero non item. Quod a fele raptum est, vel a vulpe, vel a marte, reddendum esse, non autem quod a lupo, leone, urso, serpente, nempe quia in his humana diligentia nihil valeat. Heb., Ver. 14; Au. Ver., 15. :izia sa si ἑὰν δὲ ὁ κύριος ᾖ μετ ̓ αὐτοῦ, οὐκ ἀποτίσει. ἐὰν δὲ μισθωτός ᾖ, ἔσται αὐτῷ ἀντὶ τοῦ μισθοῦ αὐτοῦ. Au. Ver.-15 But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire. Gesen. I v on, if it is hired, it (the loss or accident) goes with the hire, In the i.e., the lender bears the loss. abridgment of this Lexicon, Gesenius translates this same passage thus: if he (the owner) was one that lets on hire, and it (the beast) went for hire: according to which the second member of the verse forms a part of the preceding clause, which cannot be the case, for it is evident that the Mosaical law here makes a distinction between the loss of a beast borrowed and hired.Leo's Translation of Gesenius's Lexicon. Rosen. Si mercede conductum fuerit, pro mercede venerit, i.e., si mercede conductum est, hæc damnum compensat; si nempe dolus et culpa absint. Heb., Ver. 17; Au. Ver., 18. φαρμακοὺς οὐ περιποιήσετε. Au. Ver.-18 Thou shalt not suffer witch to live. θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ Xaoû σov ov kakŵs épeîs. Au. Ver.-28 Thou shalt not revile the gods [or, judges], nor curse the ruler of thy people. The gods. Ged., Booth., Rosen.-Magistrates. See note on xxi. 6. Pool.-Gods; not gods falsely so called, as some would have it, as appears by 1 Kings xviii. 27; Jer. x. 11; but magistrates and governors, whether civil or ecclesiastical, as it is evident both from Acts xxiii. 3-5, and from the following words, which explain the former, according to the common use of Scripture, and from the title of gods commonly given to such, as Exod. vii. 1; Psal. lxxxii. 6; John x. 34, 35. Rosen.-Magistratibus non maledices, neque principem in populo tuo diris devovebis. Non addit D, magistratus, ut xxi. 6. Moses, qua pœna affici debeat is, qui magistratui maledicat, nec poterat constitui generalis pœna; delictum enim in magistratum majorem commissum severius ulciscendum erat, quam delictum in minorem. Igitur Moses poenas permittit judicio magistratuum, qui eas pro magnitudine delicti constituebant. Alii hunc Vs. ita intellexerunt, quasi vetaretur aliorum populorum diis maledicere. Philo de vita Mosis, 1. 3, t. ii., p. 166, ed. Mang.: Simulacrorum enim et statuarum similiumque signorum orbis terrarum refertus est, quorum contumelia abstinendum est, ne quis e Mosis sectatoribus consuescat, appellationem Dei aliqua ex parte contemnere. Et in 1. 1 de Monarchia, t. ii., p.219: Non permittit effreni linguæ petulantia conviciari diis creditis falsa aliorum pera suasione, ne et illi irritati prorumpant in voces nefarias contra Deum optimum maximum. Similiter Joseph. Ant., 4, 8, 10; et contra Ged., Booth.-30 Thus shall ye do to the Ap., 2, 33: Et ridere eos, quos gentium firstlings of your herds and your flocks: seven aliorum opinio deos confinxit, iisque male- days, &c. dicere, id expresse legislator noster vetuit ob ipsam Dei appellationem. Idem sequutus CHAP. XXIII. 1. לא תִשָּׂא שְׁמַע שָׁוְא אַל־תָּשֶׁת יָדְךָ Mendeli fil. vertit: ein göttliches Wesen sollst du nicht schelten. Neque hæc sententia improbanda foret, nisi id, quod additum est, nec principem populi tui diris devoveas, argueret, sermonem hic esse de magis. tratibus. Philo et Josephus haud dubie ita protulerunt gentilium causa, sub quibus vivebant, ut ii intelligerent, Judæos non usque adeo petulantes esse in Deos alienos, ut vulgo habebantur. Vid. plura in Michaelis J. M., p. v., § 251; p. vi., § 295. Heb., Ver. 28; Au. Ver., 29. ἀπαρχὰς ἅλωνος καὶ ληνοῦ σου οὐ καθυστερήσεις. Au. Ver.-29 Thou shalt not delay to offer the first of thy ripe fruits [Heb., thy fulness], and of thy liquors [Heb., tear]. Ged., Booth.-29 The first of your ripe fruits, the first run of your presses, he shall Οὐ παραδέξῃ ἀκοὴν ματαίαν. οὐ συγκαταθήσῃ μετὰ τοῦ ἀδίκου γενέσθαι μάρτυς ἄδικος. Au. Ver. 1 Thou shalt not raise, [or, receive] a false report: put not thine hand with the wicked to be an unrighteous witness. Ged., Booth.-1 Ye shall not keep up a false report; nor join hands with the wicked to become unrighteous witnesses. Pool.-Thou shalt not raise, Heb., not take up, to wit, into thy mouth, as Exod. xx. 7, either by the first raising, or further that word oft signifies; not hear it patiently, spreading of it; or not bear, or endure, as delightfully, readily, approvingly, as persons are very apt to do; but rather shalt discourage and reprove the spreader of it, according to Prov. xxv. 23. Holy Ghost might choose a word of such Possibly the general signification to show that all these things were forbidden. Put not thine hand, Gesen.—, m. A tear, metaph. used of i.e., not conspire or agree with them, which the trickling of the pressed grapes and is signified by joining hands, Prov. xi. 21, olives, wine and oil. Exod. xxii. 28 only. not give them a helping hand in it, not ER, LXX, àñaрxàs aλwvos kai encourage them to it by gifts or promises, Anvoù, which translation the context re- not assist them by counsel or interest. quires. Others, not swear with them; but swearing is not noted by putting the hand, but by lifting it up. not withhold from me. Rosen.-Primitias areæ tuæ et torcularis tui offerre ne tardes. propr. plenitudo, deinde fructus plenæ maturitatis, et h. l. ii fructus maturi, qui Deo offerebantur, illorum primitia. LXX bene anaрxàs aλwvos. proprie est lachryma, et metaph. liquor stillans instar lachrymarum, qualis stillat ex uvis et olivis, quando calcantur, hinc h. 1. oblationem de vino et oleo denotat. LXX, ȧπарxàs λŋvov, primitias torcularis. Alii sub intelligunt optimam et præstantissimam partem cujusque rei, quia humor sive succus ex arboribus, vitibus et oleis sponte fluens præstantissimus est. Heb., Ver. 29; Au. Ver., 30. Bp. Patrick.-1 Thou shalt not raise a false report.] The Hebrews think this law peculiarly concerns judges; who are not to suffer their minds to be prepossessed with false reports. For that word we translate raise, signifies also to take up, i.e., to entertain, or receive (as we have it in the margin) and give credit to reports. And, consequently, they were not to hear any man's cause unless his adversary was present; but to look upon all as false, which was said by one party alone without the other. R. Levi of Barcelona. Yet he confesses, that the law hath respect also to him who brings an action against another; that he should not lay his cause before the judge, in the absence of him that is to answer, though the judge would hear it. And he also adds, that the rabbins take it to comprehend such as report a calumny, or that receive it; or So give a false testimony. And Philo thinks the Greeks from thence took that law, u μаpтuрeîv ȧкoην, "not to make a proof of a hearsay;" which was in the Attic law, as Mr. Selden observes (lib. ii. de Synedr., cap. 13, p. 576). And it seems to me most rational to take this to relate to witnesses (as the following clause doth), that they should neither calumniate any man, nor bring ungrounded reports to carry a cause. multitude to do evil; neither shalt thou speak [Heb., answer] in a cause to decline after many to wrest judgment. Ged.-Ye shall not be retainers of the great, for the purpose of doing evil; nor, having to answer in any cause, shall ye lean to the side of the great, so as to swerve from the truth. Booth. Ye shall not follow a multitude to do evil; nor shall ye, when ye have to answer in a cause, incline to the multitude, so as to swerve from the truth. Put not thine hand with the wicked to be an unrighteous witness.] This the Hebrews likewise think concerns judges; who are Pool. Thou shalt not follow a multitude, required not to receive the testimony of either their counsel or example. But the a wicked man, nor do anything upon his Hebrew rabbim, both here and in the folsuggestions. And here they mention ten lowing clause, is by some rendered great sorts of persons whose testimony was not to men [so Houbigant, Horsley], men in be received. But the last words in this power and authority, whom we are comclause incline one to think it rather concerns manded not to follow. And as the word is witnesses than judges. For to put one's thus used Job xxxii. 9; Jer. xli. 1, so this hand with another, is to help and assist him; sense may seem most probable, 1. Because to be confederate with him: and therefore in the last clause he speaks of causes to put the hand with the wicked, is to help a or controversies, as the Hebrew rib sigwicked man in a bad cause, viz. (as the last |nifies; and matters of judgment, which words interpret it), by giving a false-testimony were not determined by the multitude, but in his behalf. Of the Hebrew word chamas, by great men. 2. Because these are opposed which we rightly render unrighteous, or to the poor in the next verse. 3. Because unjust, Bochartus hath a long discourse in his Hierozoic., par. ii., lib. ii., cap. 15. Ne ponas manum, אַל־תָּשֶׁת וגו' the examples of such men are the most prevalent. To do evil, either in general or particular, to work mischief, to oppress or crush another. Neither shalt thou speak, Heb., answer, when thou art summoned as a witness in any cause. To wrest judgment, or to turn aside right, or to pervert thyself, the verb being taken reciprocally, as hiphil is oft put for hithpahel; or, which is all one, to do perversely, i.e., unrighteously. Rosen. syn, Non tolles, vel, non recipies rumorem falsum, vel vanum. Ni, est tollere, elevare; item accipere, suscipere; et, vanitatem simul ac falsitatem significat. Sermo vero h. 1. non est de iis, qui rumorem falsum tollunt, s. proferunt, sed, uti recte observat Jarchius, admonentur ii, qui delatori aurem præbent. Ita jam LXX, οὐ παραδέξῃ ἀκοὴν ματαίαν, Bp. Patrick.-Thou shalt not follow a et Hieron. non suscipies vocem mendacii. multitude to do evil.] This may well be tuam cum thought to respect judges, as the foregoing impio, ut sis testis injuriæ, i.e., cujus testi-verse doth witnesses. And the most obvious monio innocens damnatur. Sensus: Ne te meaning is, that no judge should condemn cum impio conjungas in dicendo falso testi- an innocent man, though the whole court, monio, quo innocenti fit injuria. hic is besides himself, gave sentence against him. esse videtur, cujus pejor est caussa, ut supra But many of the Jews say, that they should ii. 13; Prove xvii. 15. not condemn one, whom they thought guilty, if he was cast only by one voice if there were a majority of two, then, indeed, they say, a judge was bound to join with them. See Mr. Selden, lib. ii. de Synedr., cap. 5, p. 229, and cap. 6, p. 259, where he shows : they take the word evil in this place to signify the evil of punishment (see also cap. 12, p. 525). But this seems to be only a subtlety. Their opinion is more reasonable, who, by the Hebrew word rabbim here, Ver. 2. nbb mayn οὐκ ἔσῃ μετὰ πλειόνων ἐπὶ κακίᾳ. où προστεθήσῃ μετὰ πλήθους ἐκκλῖναι μετὰ τῶν πλειόνων, ὥστε ἐκκλεῖσαι κρίσιν. Au. Ver.-2 Thou shalt not follow a S S |