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willing to this service) cunningly persuaded! Gesen.-Hiph. nar causative of Kal, them, that if any one child was offered to No. 1 (i. q. 13.7). 1. To bring, to present, Moloch, it procured a blessing upon all; to offer, consecrate, Exod. xiii. 2; Ezek. and if there was only one child in a family, xxiii. 37. Especially 70700?, to conthey laid no obligation on the parents to do secrate to Molech, Lev. xviii. 21; Jer. this.
xxxii. 35 ; Ezek. xvi. 21, more fully yarn The manner of doing it, at this distance a wna 'to consecrate children to of time, cannot certainly be known. Some Molech by fire, 2 Kings xxiii. 10; Ezek. say their parents carried them through two xxx. 31, the usual phrase for burning the fires upon their shoulders. Others, that children in the valley of Hinnom, in honour they were led between them by their priests : lof Molech (comp. Jer. vii. 31; xix. 5; Ps. and so R. Levi in the place before named ; cvi. 37).-2 Chron. xxviii. 3 is used cor“ The father delivered the child to the priest, rectly, you for an, 2 Kings xvi. 3. Some in the name of the idol; just as it is said have understood it incorrectly of the mere concerning legal sacrifices (xv. 144), he passing through the fire, or of a lustration, shall give them to the priest.'” Others think comp. Carpzov. (Apparat. ad Antiq. suc. that the priest, or somebody else, waved the cod., p. 487). child about in the very flame, while men Rosen.-ghobby parents innox's Tanin, Ne and women danced round the fire; nay, liberos tuos traducas Molocho, sc. per ignem leaped through the flame. And Joh. Coch. comburendos, uti apparet ex 2 Reg. xxii. observes, upon the title Sanhedrin, cap. vi. 10, et Jer. xxxii. 35, coll. vii. 31. 10 n. 7, that some are of opinion, the children autem (quasi rex, imperator) erat nomen thus dedicated did not walk, but dance idoli cujusdam, quod Ammonitæ coluerunt, through the fire : which being an emblem 1 Reg. xi. 7. De impio illo more Cananand representative of the sun, plainly sig- æorum populorum in talis idoli honorem nified such children were consecrated to that liberos comburendi narrant etiam Curtius deity. And this comes nearer to the IIebrew iv. 3, 23; Diod. Sic. xx. 14; et Justin. phrase, as we translate it, that they did not xix. 1, qui sub Saturni nomine illum Mopass between fires, but through the fire. But lochum videntur intelligere. Mollior phrasis which way soever it was done, whether they No 27, traducere per ignem, provin, waved the child through the very fire, and comburere, inventa esse videtur a sacerpresented it to Moloch, before whom the dotibus Molochi, nt rem horrendam verbis fire was kindled, or led it between two fires; saltem mollirent. Ceterum memoranda est when they had so done, the priest restored lectionis varietas in hoc versu. LXX enim the child to the father again. And in some liabent: από του σπέρματός σου ου δώσεις such way Ahaz made his son “to pass Natpetelväpyoyti. Legerunt igitur 7 through the fire, according to the abomina-pro . Consentit textus Samar. Vition of the heathen” (2 Kings xvi. 3), which detur tapaðiópowois esse, ex mitiore ingenio cannot be meant of his burning him : for illorum interpretum nata. Rem in dubio Hezekiah his son outlived him, and suc- relinquit Vulgatus, qui ita vertit: de semine ceeded in his throne (see Theodoret in tuo non dubis, ut consecretur idolo Moloch. Kings iv., quæst. 47, Maimon. De Idol., 7x cursan , Neque profanes nomen cap. vi., sect. 14, n. 4-7, and Vossius's Dei tui, quod fiebat, cum ii, qui de nomine notes; with Simeon De Muis in Ps. cvi. 37). Dei appellabantur Jova populus, sacra fece
Neither shalt thou profane the name of runt idolo Moloch. thy God.] By offering their children to Moloch, they in effect rejected and disowned
Ver. 26. (as I before observed) the Lord God of A1. l'er:--- Statutes and judgments. See Israel: which was to pollute his name, by notes on verse 4. giving that honour, which was due to him alone, unto another god: for he gave them
Cap. XIX. 1. children ; who were therefore to be devoted Au. l'er. And. to none but him.
Ged., Booth.- Again. I am the Lord.] The only sovereign of the world ; who will severely punish the
Ver. 2. transgressors of this law.
All the congregation.
Booth.—The congregation [LXX, Arab., (this in the general was required, yet it was and five MSS.).
|left to their choice to determine the par
ticulars. See Lev. vii. 16. Or rather, to Ver. 3.
your acceptation, i.e., in such manner as it Au. Ver.-3 Ye shall fear every man his may be accepted by God on your behalf, mother, and his father, and keep my sab- which is explained in the next verse, and baths : I am the LORD your God. [So the not in such manner as to lose the end you Heb.]
aim at, to wit, God's acceptance; for if ye Ged., Booth.—Every one of you shall do otherwise than God hath prescribed, it revere his father and his mother (so the shall not be accepted, as he adds ver. 7, but versions); and shall keep my sabbaths : I, on the contrary severely punished, ver. 8. Jehovah your God, so command.
Bp. Patrick.— Ye shall offer it at your
own will.] Either of the herd, or of the Ver. 4.
flock; male or female (ch. iii. 1, 6). Or 4u. Ver.-4 Turn ye not unto idols, nor rather (as the Vulgar Latin and the LXX make to yourselves molten gods: I am the understand it) they were to offer it so, that LORD your God.
it might be acceptable to the Lord; accordBp. Patrick.—The word we here trans-ing to the rules prescribed in the seventh late idols, is a word of contempt, signifying | chapter. a thing of nought. Or, as some of the Jews Ged.--5, 6 If ye sacrifice to the Lord an will have it, this word elilim is compounded eucharistic sacrifice (see notes on ii. 1] of the particle al, signifying not; and El, i.e., and wish it to be acceptable; it must be God. As much as to say, which are not eaten on the same day in which it is sacrigods; and therefore called in Scripture ficed, or on, &c. vanities, which can do neither good nor Booth.-5. And if ye offer a feast-sacrifice hurt.
to Jehovah, ye shall so offer as that it may Gesen.-5 , 1. adj. vain, null. Plur., be acceptable. the rain ones, i.e., idols, Lev. xix. 4 ; xxvi. 1. Rosen.—07:, Ad favorem vestrum, i.e., (Comp. 127.)
lut vobis Jovæ favorem reconcilietis. Rosen.-D , Inania numina, sic vocantur ab 5px, nihil, quia inania sunt
Ver. 7, 8. nomina, quum nulla eorum, qui dii falsi Au. Ver.-7. And if it be eaten at all on creduntur, in homines sit potestas.
the third day, it is abominable; it shall not
be accepted. Ver. 5, 6.
8 Therefore erery one that eateth it shall 77075 Espai nat noin 35 bear his iniquity, because he hath profaned
2 the hallowed thing of the LORD: and that n?! DY6 : nn?? ?? soul shall be cut off from among his people.
8. Therefore every one that. 5 και εάν θύσητε θυσίαν σωτηρίου το κυρίω,
Ged., Booth.–And he who, &c. δεκτήν υμών θύσετε. 6 ή αν ημέρα θύσετε,
Cut off. See notes on xvii. 1. βρωθήσεται και τη αύριον. και εαν καταλειφθη έως ημέρας τρίτης, εν πυρί κατακαυ
Ver. 9. Ohoetai.
Au. Ier. And when ye reap the Au. Ver.-5 And if ye offer a sacrifice harvest of your land, thou shalt not wholly of peace-offerings unto the Lord, ye shall reap the corners of thy field, &c. offer it at your own will.
Bp. Ilorsley.-- The corners. Rather, “the 6 It shall be eaten the same day ye offer sides or qilges.' it, and on the morrow: and if ought remain until the third day, it shall be burnt in the
Ver. 10, 12, 16, 18, &c. fire.
Au. l'er.-I am the Lord your God. So 5. At your own will. See notes on i. 3. the Heb.
Pool.-Or, according to your oun good Ged., Booth.-1, the Lord (Heb., Booth., pleasure, what you think fit; for though Jehovah] your God so command.
και ουκ ομείσθε τω ονόματί μου επ' αδίκω,
:NOT και ου βεβηλώσετε το όνομα το άγιον του
1 ου μισήσεις τον αδελφόν σου τη διανοία σου.
και ο θεού υμών. εγώ είμι κύριος ο θεός υμών. έλεγμώ ελέγξεις τον πλησίον σου, και ού
Au. Ver.-12 And ye shall not swear by anyon öi' aŭtòv duaptiav. my name falsely, neither shalt thou profane
"] Au. Ver.-17 Thou shalt not hate thy the name of thy God: I am the Lord. Ged.--And ye shall not swear by my name,
be brother in thine heart : thou shalt in any with a purpose to deceive; and so profane
wise rebuke thy neighbour, and not suffer the name of the Lord [two MSS.] your
sin upon him (or, that thou bear not sin for God. I, the Lord your God (LXX, Vulg.), so command.
Pool.-If thy brother hath done thee or
others any injury, thou shalt neither divulge it Ver. 13.
to others as a tale-bearer, nor hate him, and
smother that hatred by sullen silence, as 121 ?? ?? 779 pann? 2 Sam. xiii. 22, nor justify and flatter and
oỦk ådıkńgels TÒV Trinolov. kai o'x ápra, encourage him therein; but shalt freely, and K.T.N.
l in love, not with hatred, tell him of his Au. Ver.-13 Thou shalt not defraud thy fault. And not suffer sin upon him, i.e., neighbour, neither rob him : the wages of not suffer him to lie under the guilt of any him that is hired shall not abide with thee sin, which thou by rebuking of him, ard all night until the morning.
thereby bringing him to true repentance, Bp. llorsley.--Defraud. Rather, “op- couldst in some sort free him from. But press." So Rosen.
the phrase of suffering sin upon him seems 7778 pin as, Ne opprimas proximum imperfect and wusual in Scripture, and I tuum. Quæ vss. 11, 12, commemorata sunt, doubt whether the Hebrew verb nasa be clam hominibus et in occulto fiunt, uti ever used for permitting or suffering. The observat Aben-Esra ; quæ vero hoc versu words may be rendered thus, And (or so) commemorantur vi aperta et in propatulo thou shalt not bear sin for him, or for his fiunt. Shan , Et ne rapius, ne vi ab eo sake; thou shalt not make thyself guilty of quidquam exigas.-Rosen.
his sin, as thou wilt assuredly do, if thou
dost not perform thy duty of rebuking him Ver. 15.
for his sin, which is a likely way, and a Au.l'er.-Unrighteousness-righteousness. course appointed by God, to remove the Ged., Booth.-Injustice-justice. guilt of his sin from him; and consequently,
as it was his fault that he sinned and conVer. 16.
| tracted guilt, so it is thy fault that his guilt continues upon him. Many things favour
this sense. 1. This is the proper and usual - OÚK ÉTiLothon 'aiua Toù Tinglov qov. signification of the word nasa. 2. The same εγώ είμαι κύριος ο θεός υμών.
words are used in this sense Lev. xxii. 9; du. Ver.-16 Thou shalt not go up and Numb. xviii. 32. 3. The preposition al is down as a talebearer among thy people: oft used thus, as Gen. xxxvii. 8, 34; Judg. neither shalt thou stand against the blood of is. 9; 1 Kings xvi. 7. 1. This phrase of thy neighbour: I am the Lord.
I bearing sin, or iniquity, is constantly used in Pool.- Veither shalt thou stand, to wit, in this book for being guilty and liable to judgment, as a false accuser or false witness; punishment. And so the sense is here full for accusers and witnesses use to stand, and complete, and a very weighty reason whilst the judges sat, in courts of judica- here given to enforce the foregoing preture.
cept. Ged., Booth.-Nor shall ye stand up Bp. Patrick.-Not suffer sin upon him.] against the blood of your neiglıbour: 1, R. Levi interprets it, “ But not put him to Jehovah, so command.
confusion." for nothing is more grievous
to a man than that: and therefore repre
Ver. 19. hension ought to be mild and gentle, especially when the offence is against one's self; but in those against God, greater sharpness - kai ipátiOv ék dúo úpaouévov kiß8ndov is allowable. So he discourses, Præcept. OÚK ÉTrußaleis geavtỘ. ccxlvi., the words in the original being, Au. Ver. 19 Neither shall a garment - Thou shalt not bear sin upon him ;” | mingled of linen and woollen come upon charge him with his guilt too severely; or, thee. as others take it, “ Thou shalt not accuse Gesen. --TOIT, Lev. xix. 19; Deut. him of any crime whereof he is not guilty.” xxii. 11, woven together of various threads. Our translation, in the margin of our Bibles, Sept., kiBendov (mixt, adulterated). The takes it as if, by not reproving their neigh- etymology is obscure, and it has been supbour, they brought the guilt of his sin upon posed, with probability, that it is a word of themselves; for so the words there are, Coptic origin, which has, by the pronuncia“That thou bear not sin for him ;" which is tion of the Hebrews, received a more suitan excellent sense, if the Hebrew word able Hebrew form. Perhaps shontnes, i.e., alau did not signify upon him, not for him. byssus complicatus seu fimbriatus, compare a And yet some of the Jews have thus under- in Egyptian shont. See Derivations from the stood it; this saying of Rabbi Chanina being Semitic dialects, in Bocharti llieroz., t. i., famous among them, “ Jerusalem had not p. 186, 487. Buxtorfi Chald. et Talmud. been destroyed, but because one neighbour Lex., p. 2-183. did not reprove another :'' see Selden, lib. i. Prof. Lee. org, m. twice, Lev. xix. De Synedr., cap. ix., p. 280. Where he 19; Deut. xxii. 11. In the latter passage observes, the doctrine of the ancient Jews the word is explained by, a mixture of wool was (drawn from this text), that when one and flax together. Bochart considers it as man offended another in things concerning compounded of bew, and 12, the former themselves, relating to their civil affairs, he, was to be reproved by his neighbour, once. I being equivalent to the Arab. bw, r. bewe. or twice, or thrice, if the matter required ; commiscuit ; and the latter to the Chald. 1, but without sharpness, and so that he was fila contorsit. A mixed weaving, mixed not exposed to public shame : but if the cloth. offence was against God, in matters of Rosen.-- Vestis duorum generum varie comreligion, they say private reproof was first mirta non adscendat super te, tibi non imto be given; and if that did not work ponatur. Per cix's h. I. esse intelligendum amendment, then public before all. And linum et lanam, apparet ex Deut. xxii. 11. they admitted public reprehension upon no Hinc bene LXX, em dúo úpaquévov, ita other score: but said, “He that publicly etiam Vulgatus et Saadias. Vox inre varie puts his brother to shame, shall have no redditur. Chaldaeus interpres eam retinuit, part in the other world."
et Græcus utitur ejus loco voce kiponkov, Rosen.--png Tin 70in, Redurgues i.e., spurium, scoria, mixtum, adulteratum. pro.rimum tuum, bene Vulgatus: publice Vulgatus et Saadias illud nomen non exargues eum ; si quis injuria te affecerit, aperte primunt. Ex recentioribus nonnulli vocem quereris eo ipso tempore apud ipsum ; non compositam putant experien, mixtura dissimulabis iram commodiore tempore ad ei vrstis filo, i.e., vestis mixto filo, ita ut nocendum erupturam. On y ven us, Non ortum sit ab Arab. rere, commiscuit ; non ab feres super eo peccatum. hic valet prop- 7 , amicirit, vestivit, et 19 a Chaldaico in, ter eum, ut Ps. Ixix. 8: 1977 nuieli 7 , fila contorquere, imde tenctum sit ortum. nam propter te tuli opprobrium. Ita On- Bochartus: ex Arab. "O s. exo, miscere, kelos: ne suscipias propter cum noran. I et ex Hebr. 17, textum. Forstero in Libro Videtur hoc velle: si quem suspectum de Bysso Antiquorum, p. 95. Per est habueris de re aliqua, libere argue eum ; Egyptiacum Shontnes, significans certum ita scies, an verum sit quod de eo audivisti. quoddam vestimenti genus, versicoloribus Nam si temere et sine causa de eo quippiam lance et lini liciis texti. Id quod fortasse suspicatus fueris, pænam sustinebis propter etiam intelligit Syrus, qui ponit ruriati, verillum, quam evitabis libera reprehensione, si/sicolores. Putat autem Forsterus, horum de crimine se tibi purgaverit.
vestimentorum usum Israelitis a legislatore
esse interdictum, cum propter magnum be an inquiry against him (i.e., he shall be eorum pretium, tum quoniam hujus generis liable to a trial). He shall not be put to vestes variis figuris animalium et plantarum death, because she was not free." Had the pictæ fuissent ex cultu symbolico Deorum woman been free, or manumitted, or reÆgyptiorum, ut Israelitæ ab illo cultu de- deemed, the man who had in this sort illtinerentur.
| used her would have been liable to death. Ver. 20.
But the woman being in the condition of a yningu nýsony zows-y wings slave, the crime was capable of expiation.
”! (See the two following verses).
και εάν τις κοιμηθή μετά γυναικός κοίτης ment: they shall not be put to death, beotépatos, kai aūtn ý oikétis diameQuayuévn cause the woman was not free." I have in åvApótą, kai aütn lútpois où del útpwtal, ñ explan. note said, that I was not sure but élevdepía oủk 860n aŭrn, ÉTELO KOTY ëotal the Sam. lection is here preferable to the aŭtois, oùk ato avoûvtat, őti oủk átnev- present Hebrew; I shall here subjoin them Depódn.
in two parallel lines. Au. Ver.-20. And whosoever lieth car- 1 JOIN NS ns 1915. Tampa Heb. nally with a woman, that is a bondmaid 1977 NS no ning TD 077 Sam. betrothed to an husband [or, abused by Vow hear Houbigant: “Hodiernæ scripany, Heb., reproached by, or, for man], turæ hæc vitia sunt. Primum, in verbis and not at all redeemed, nor freedom given 70 71 72 ambiguum relinqui, cujus animadher; she or, ther) shall be scourged (Heb., versio sit facienda, an viri, an mulieris, an there shall be a scourging]; they shall not amborum. Itaque abeunt in alterutram be put to death, because she was not free. sententiam Veteres. Gr. quidem Syr. et
Pool.-Betrothed to an husband; or, re- Vulg. [He should have added Tharg. and proached or despised, and therefore forsaken, Pers.--Gr. Ven. has only etaOllos tehegel] of her husband. For as his continuance credidere, inquisitionem, seu animadverwith her in his and her master's family and sionem, fieri amborun; Chald. et uterque service is mentioned as an evidence that he' Arabs, solius mulieris : atque iis obsequuntur loved her, Exod. xxi. 5, 6; so on the con- plerique Judæi recentiores; sancientes letrary, his forsaking of her was a reproach gem omnium legum iniquissimam: ut vir, to her, and a sign of contempt. She shall cujus peccatum gravius, non flagelletur, be scourged, Heb., there shall be a scourging, mulier flagelletur, quæ virum petiisse non which may belong, either, 1. To her alone, dicatur; imo quam lex innuat fuisse per vim as the Jews understand it, for the man's violatam. Alterum vitium est in verbo 1991 punishment follows, ver. 21, 22. Or, 2. de femina aut de viro dicto. Nam cum lex To both of them; for, 1. Both were guilty. causam subjungat talem, JUON N5), quia
Bp. Patrick.- Whereas we mention here non libera, difficile est intelligere, cur femina, in the text the scourging only of the woman ; si criminis rea est, idcirco non sit morte in the margin it is rightly noted, that the multanda, quia non sit libera. Utrum Hebrew words are, there shull be scourging ; enim, si libera esset, morte dignior esset? viz., of them both, as the Vulgar Latin with ...... His vitiis, in Sam. Scriptura occurritur, great reason understands it. And the Hle- dum additur 15 (quod, prope n fuit a scribis brew word bikkoreth, properly signifies Judais prætermissum), ut les animadvertat scourging with thongs made of a bull's or, in eum cujus est culpa gravior, neque eum ox's hide; as Bochartus observes in his tamen mortis panâ condemnet, ut si liberam Hierozoicon (par. i., lib. i., cap. 29, and subegisset, quia in servæ et liberæ desponsacap. 33, n. 8).
tione non paria jura sunt, cum non par sit Bp. llorsley.-20 “And whosoever, &c."! matrimonii utriusque conditio." It must be Read, with the Samaritan, nov 15 7977. confessed that this is no feeble reasoning, "And if a man get a woman with child, and and the author has formed his version she be a slave, and was violated by the man, i accordingly : “De eo legibus quæretur; sed and not redeemed nor set free; there shall morte non damnabitur, quia mulier non est