libera." But he has, as far as I know, been infligatur, animadversio delicti ad irro- Booth.-And whosoever lieth carnally jectivo feminino significationis passivæ vi- Rosen.—20 In interpretandis vocc. pr, non occidentur, non autem ngan xi, non occidetur. Ratio, cur mortis pœna non in talem concubitum decreta sit, additur ,quia non fuit manumissa,כִּי־לֹא הִפָּשָׁה : veteres egregie consentiunt. haec שִׁפְחָה נֶהְרֶפֶת לְאִישׁ eo quod necdum plenam nacta esset liber- Onkelos enim reddidit: et si ipsa sit ancilla ficatu, quem apud Talmudicos obtinet, Ver. 23. desponsata. Quem significatum J. D. Mi-e davon vaso-be a מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ ,chaelis in Suppll., p. 9:35, recte derivat inde שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל : quod quum 57, muture, indeque, a permutandis mercedibus commercia exercuit denotet, et proprie sit emta, vel vendita, solent enim a vendendo emendo que desponsationem dicere Orientales. Unde Ex. xxi. 7: inny y, si vendiderit, i.e., desponsaverit quis filiam suam. Vid. et Hinc not. ad Gen. xxix. 18; xxxiv. 12. Syrus nostro loco: et ancilla sit emta, s. vendita viro., et redimendo non est redemta, i.e., quæ non prorsus est redemta. Quod vero additur: T ὅταν δὲ εἰσέλθητε εἰς τὴν γῆν, ἣν κύριος ὁ θεὸς ὑμῶν δίδωσιν ὑμῖν, καὶ καταφυτεύσετε πᾶν ξύλον βρώσιμον, καὶ περικαθαριεῖτε τὴν ἀκαbapolav aiтov. & кapпòs avτoù Tρia ëтη čσTaι ὑμῖν ἀπερικάθαρτος, οὐ βρωθήσεται. Au. Ver.-23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of. So Rosen., &c. , aut cui libertas non est data, inter Ged., Booth. And when ye shall come utrumque hoc discriminis statuunt Hebræi, Onkelosum sequuti, ut duplex manumittendi into the land which Jehovah your God modus indicetur, quorum unus fit argento, giveth to you [LXX], and shall have seu pretio soluto, alter dato libertatis libello, planted, &c. gratis. Ita et Aben-Esra, qui simul notat, moris fuisse, ut scriberetur ancillæ libertatis libellus, si pater eam definitum tempus vendidisset. Nec sine ratione illud discrimen statui videtur, quum Hebræo 77 consonum Arab. Verbum, redemit lytro soluto significare constet, unde sponte sequitur, ut ejusmodi הִפְשָׁה לֹא נִתַּן־לָהּ vi oppositi verbis Bp. Horsley.-23 "When ye shall come into the land, and shall plant every tree for food, and shall prune the redundance of it (i.e., of every such tree), the fruit of it for three years shall be unto you prunings-[it shall be deemed part of the redundant growth to be cut off and thrown away]-it shall not be eaten." Ver. 21. manumissio excludatur, quæ gratis fiebat,' הִלוּלִים לַיְהוָה : proprie significat inquisitionem, tum vero talem speciatim inquisitionem, quæ eum καὶ τῷ ἔτει τῷ τετάρτῳ ἔσται πᾶς ὁ καρπὸς in finem fit, ut pro qualitate delicti poena αὐτοῦ ἅγιος αἰνετὸς τῷ κυρίῳ. Зо Au. Ver.-24 But in the fourth year all the fruit thereof shall be holy to praise the LORD withal [Heb., holiness of praises to the Lord]. Ged., Booth. And in the fourth year all its fruits shall be hallowed with praises to Jehovah. believed to be as it were the special food of the devils. Bp. Patrick.-Ye shall not eat anything with the blood.] This is an admonition, as R. Levi Barzelonita fancies (Præcept. cclii.), against gluttony and drunkenness; such as the rebellious son was guilty of (Deut. xxi. Rosen. 24, Sanctitas lau- 18, &c.), which made men prone to shed dationum Jova, i.e., erit sacer, absumendus blood: for so he understands this precept, in conviviis, quæ in honorem Jovæ solent" Thou shalt not eat upon blood;" i.e., eat celebrari. Laudes Jovæ sunt hic dies festi, till thou art excited to shed blood: unto et convivia sacrificialia, quia cum laudibus which he applies Deut. xxxii. 15, "Jeshurun et gratiarum actione celebrabantur. waxed fat and kicked." But this is a very Jud. ix. 27. forced interpretation; and our translation is not exact: for he doth not say, "Ye shall not eat anything with the blood;" but, shall not eat upon the blood, or at the blood;" Ver. 25. Cf. "Ye which Oleaster very sagaciously suspected to לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה ἐν δὲ τῷ ἔτει τῷ πέμπτῳ φάγεσθε τὸν καρπὸν, πρόσθεμα ὑμῖν τὰ γεννήματα αὐτοῦ. ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν. Au. Ver.-25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God. And. Ged., Booth.-But. , להאסיף has 66 the Samaritan collecting [in your storehouses] the produce thereof." To the same effect the Vulg. I am the Lord your God. be a piece of superstition unknown to him: and so did the LXX when they translated it, "ye shall not eat, ènì тwv opéwv, upon the mountains," which was an idolatrous custom, mentioned in Hosea iv. 13, and here forbidden, as Procopius and Hesychius imagine : but the Hebrew word haddam nowhere signifies am ountain, but blood, as the Vulgar here truly translates it. There is a Greek Scholion which renders these words, où páγεσθε ἐπὶ τοῦ δώματος, “ ye shall not eat on the house-top;" which, in all likelihood, as some have conjectured, was a mistake of the transcriber for ènì тоû aîμaros, “upon the blood," which is the literal translation of the Hebrew phrase, and imports something more than is prohibited, ch. xvii. 12, where Ged., Booth.-I, Jehovah your God, so he simply saith, no soul of you shall eat command. blood; but here warns them against an idolatrous practice of the Zabii, who, to enter into the society of demons, and obtain their favour, were wont to gather the blood of their sacrifices into a vessel, or a little μὴ ἔσθετε ἐπὶ τῶν ὀρέων, καὶ οὐκ οἰωνιεῖσθε, hole digged in the earth; and then, sitting οὐδὲ ὀρνιθοσκοπήσεσθε. Au. Ver.—26 Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times. Ged., Booth.-26 Ye shall not eat upon the mountains [LXX, Horsley]; nor shall ye use divination, nor augury. about it, to eat the flesh of the sacrifices; imagining, that by eating, as it were, of the same food (for they thought the demons fed upon the blood, as their worshippers did upon the flesh), they contracted a friendship and familiarity with them. So Maimonides relates in his More Nevoch., par. iii., cap. 46. Pool. With the blood, i.e., any flesh out For the prevention of which idolatrous of which the blood is not first poured. See custom, God ordered their sacrifices to be 1 Sam. xiv. 32. The Jews write, that the offered only at one place, where his own Egyptians and other nations, when they house was; and there the priests sprinkling offered sacrifices to the devils, did eat part the blood, and they eating the flesh of their of the sacrifices, beside the blood which was peace-offerings, God and they feasted tokept in basons for that end, which also they gether upon them. Nachmanides is wont to (Surenhusii Meschna, t. iv., p. 244), and several ancient versions, to enchant, bewitch by the eye (Ital. indocchiatura), and considered as derived from 7. Compare in Arabice, oculo maligno petivit, and pÿ, . oppose Maimonides in his notions; yet this requires to be proved that such a kind of was so plain, that he confesses (as Dr. Cud-augury existed in ancient times. It is thereworth hath observed, in his treatise of the fore better to render it with the Talmudists Right Notion of the Lord's Supper, ch. ult.) that blood itself was forbidden in the law, upon the account of the heathens' performing their superstitious worship in this manner, by gathering together blood for their demons, "and then coming themselves and eating of it with them, whereby they were their demons' guests; and by this kind of communion with them, were enabled to prophesy and foretell things to come." And this interpretation is the more probable, that they hoped, by eating of the blood of the sacri- pin. Comp. Jer. x. 2. fices, or the flesh, or both, to have such Lev. xix. 26. LXX, ópиbоσкоπýσeσbe. Syr. familiarity with them, as to receive revela2, Divine, generally. Some, Divine tions from them, and be inspired with the knowledge of secret things; if we consider by times, seasons, &c. So Jarchi, Nicholas, the two other prohibitions in this verse, that are joined with this of "not eating upon blood;" which shows that it was a rite of divination. cum sanguine. Prof. Lee.-It. pret., pres. pl. i. Divine, by the clouds, or appearance of the heavens generally, 2 Kings xxi. 6; 2 Chron. Comp. Is. xlvii. 13, xxxiii. 6. Pres. once, Fuller, &c.: but this is groundless. Gesen. thinks, acting secretly, thence divining generally, is meant: but this would rather refer to sacred mysteries than to any sort of divination. See Matt. xvi. 2, 3; Luke xii. 56. Rosen., Ne comedatis h. 1. significare cum, apRosen. plures post Aben-Esram paret e Deut. xii. 23, ubi positum est. interpretatur ne ex nubium adspectu omina De hac lege vid. ad iii. 17. Pro captetis. Verbum ab, nubes derivatum LXX videntur legisse 7, in montibus, putant, et significari divinationem ex obhabent enim eì tôv oρéwv. Qui sensus non servatione astrorum et pawoμévov cœlestium. est ineptus. Mos enim sacrificandi ac simul Ad quod divinandi genus etiam respicere victimas edendi in locis excelsis et cœlo proprioribus antiquissimus est. Is igitur, si illam lectionem sequimur, hic vetaretur. Use enchantment. Gesen.- only in Piel n). 1. Properly a denominative from, to foretel, augur events, from the observation of serpents, which kind of prediction, under the name of opioμμarreia, was not uncommon among the ancients. See Bocharti Hieroz., t. i., p. 21; Lev. xix. 26; Deut. xviii. 10; 2 Kings xvii. 17; xxi. 6. In all these passages it is mentioned together with other kinds of predictions and soothsayings, and is therefore to be taken in its own specific signification. (Comp. in Arab. , præstigiis, usus est, also probably, med. Damm. and Kesr. infaustus, nejastus fuit dies.) Au. Ver.-Nor observe times. Ita videri Jer. x. 2, ubi vetat Hebræos signis cali terreri, quemadmodum iis terrebantur gentes vicinæ. Alii a nomine, quod tempus statutum denotare ajunt, verbum p tempora observare significare volunt. Fullerus in Miscell. SS., 1. i., c. 16. pi eum esse dicit, qui constituta et definita tempora boni vel mali, læti vel tristis, prosperi vel calamitosi eventus omni negotio aggrediendo, veluti in vita instituenda, itinere suscipiendo, bello gerendo, reliquisque tot et tam variis casibus privatis et publicis, qui mortalibus accidere solent, ex arte præscire, et consulentibus se prædicere profitetur. Quæ divinationis species omni tempore inter Orientales frequens fuit, vid. Spencerum, 1. 1., p. 387, sqq. Ratio tamen, cur ea verbo ir indicetur, quod ¬, tempus statutum significet, perquam incerta est. Nam Ex. xxi. 21, quo solo loco nomen illud legitur, potius cohabitationem maritalem denotat. Gesen. Poel, fut. i, part. pi, to Gesen. in Lex. minori conjicit prophesy from the motion of the clouds, a verbum ab 2, oculus derivatum verti peculiar mode of auguration, Lev. xix. 26; posse oculis fascinare, oculo maligno et torvo Deut. xviii. 10, 14; 2 Kings xxi. 6; 2 adspectu lædere; sed hoc non admittit Chron. xxxiii. 6; Jer. xxvii. 9. But it Deut. xviii. 11, ubi Israelitæ vetantur, , et ad divinos audire, unde patet, | i.e., of the head (Jer. ix. 26). And the illos consultos fuisse. Quare Aben-Esræ Greek scholiast on that place saith, that in sententiam meam facere mallem. his time the Saracens were so cut. Ver. 27. But there are those who think this refers to a superstitious custom among the Gentiles, in their mourning for the dead. For they cut off their hair, and that round about, and threw it into the sepulchre with the אֵת פְּאַת זְקָנֶךָ: οὐ ποιήσετε σισόην ἐκ τῆς κόμης τῆς κεφαλῆς ὑμῶν, οὐδὲ φθερεῖτε τὴν ὄψιν τοῦ πώγωνος ὑμῶν. Au. Ver.-27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. bodies of their relations and friends; and sometimes laid it upon the face or the breast of the dead, as an offering to the infernal gods, whereby they thought to appease them and make them kind to the deceased. For that this relates to the dead, is probable from the like law, repeated Deut. xiv. 1, and from the next verse to this (see Maimonides, De Idol., cap. xii. 1, 2, 5). Neither-mar the corners of thy beard.] There were five corners (as their phrase is) of their beards; one on either cheek, and one on either lip, and one below the chin: none of which, much less all, they might shave off, as the manner of the idolatrous priests was; if we may believe Maimonides, par. iii., More Nevoch., cap. 37. But if the former have respect to their mourning for the dead, I do not see why this should not also be so interpreted; the Gentiles being wont (as Theodoret observes) to shave their beards and smite their cheeks, at the funerals of their friends. Pool. The corners of your heads; i.e., your temples: Ye shall not cut off the hair of your heads round about your temples. This the Gentiles did, either for the worship of the devils or idols, to whom young men used to consecrate their hair, being cut off from their heads, as Homer, Plutarch, and many others write; or in funerals or immoderate mournings, as appears from Isa. xv. 2; Jer. xlviii. 37. And the like is to be thought concerning the beard or the hair in the corner, i.e., corners of the beard. The reason then of this prohibition is, because God would not have his people agree with idolaters, neither in their idolatries, nor in their excessive sorrowing, no, nor so much as in the appearances and outward significations or expressions thereof. Gesen.-Hiph. 7, 1. To go round a Bp. Patrick.-27 Ye shall not round the place. 4. Elliptically, Lev. xix. 27: corners of your heads.] Or, "The ends of N D 85, ye shall not (shave) in a the hair of your head." For the Hebrew circle the outer edges (edge-hairs) of your word peah, which we here translate head. Symm. οὐ περιξυρήσετε κύκλῳ τὴν corners, signifies also the ends or extremities of anything: and the meaning is, they were not to cut their hair equal behind and before; as the worshippers of the stars and the planets, particularly the Arabians, did (as R. Levi Barzelonita interprets it, Præ- Rosen. 27 UND ONE ERD No5, Ne circept. celv.). For this made their head cumeatis in orbem, sc. tondendo, i.e., ne in have the form of a hemisphere. orbem tondeatis, extremitatem capitis vestri, The LXX translate it, où nouσete σwóny i.c., extremos capillos. Id quod Arabes ÉK TĤs KepaλĤs vμov. Where sisoe is the facere solebant in honorem numinis cujussame with the Hebrew sisith, which signifies dam, quod Græci cum Baccho contulerunt; that lock which was left in the hinder part vid. Herodot. iii. 8. Cf. Jer. ix. 26; of the head, the rest of the hair being cut xxv. 23; xlix. 32; et Deylingii Observatt. in a circle. And thus the ancient Arabians SS., p. ii., p. 297, qui et refutavit Spenceri cut their hair, as Herodotus tells us, in sententiam, prohiberi hac lege extraordiimitation of Bacchus. Whence, as Bo-nariam tonsuræ speciem, quæ in mortuorum chartus notes (lib. i., Canaan, cap. 6), the exequiis, animo et ritu superstitioso fieri Idumeans, Ammonites, Moabites, and the soleret. Neque enim in solennitate funebri rest of the inhabitants of Arabia Deserta, tonsura in orbem adhiberi solebat, sed caput are called "circumcised in the corners, et barbam prorsus radebant, vid. Jer. xvi. 6 ; poσów, in allusion to a certain kind of sacred tonsure among the Arabians, according to which they shaved off the lower part of the hair, and let it remain on the top of the head. Herodot. iii. 8; iv. 175. xli. 5; xlviii. 3; Baruch. vi. 30. is here forbidden under the penalty of TEN, Nec delebis, i.e., rades angulum death; whereas in the eighteenth chapter barbæ tuæ, i.e., extremam ejus partem. Fortasse etiam hic erat mos superstitiosus alicujus vicini populi. Ver. 28, 31. Au. Ver.-I am the LORD. Ver. 30, 32, 34, 37. Au. Ver.-Vex. Ver. 33. Margin, Ged., Booth.-Oppress. Ver. 37. Statutes and judgments. xviii. 4. CHAP. XX. 1. Au. Ver.-And. Ged.-Again. Booth. Also. Ver. 2. no punishment is threatened. Certain it is, children were really burnt upon the altars of the ancient pagans, especially in times of great distress, when they hoped to pacify the anger of their gods, by offering to them the dearest thing they had; see our great Selden, lib. ii., De Diis Syris Syntagm. i., cap. 6. Dr. A. Clarke.-That giveth any of his seed unto Molech.] To what has been said in the note on chap. xviii. 21, we may add, that the rabbins describe this idol, who was probably a representative or emblematical personification of the solar influence, as made of brass, in the form of a man, with the head of an ox; that a fire was kindled in the inside, and the child to be sacrificed to him was put in his arms and roasted to See notes on death. Others say that the idol which was hollow, was divided into seven compartments within; in one of which they put flour, in the second turtle-doves, in the third a ewe, in the fourth a ram, in the fifth a calf, in the sixth an ox, and in the seventh a child, which, by heating the statue on the outside, were all burnt alive together. I question the whole truth of these statements, whether from Jewish or Christian rabbins. There is no evidence of all this in the sacred writings. And there is but presumptive proof, and that not very strong, that human sacrifices were at all offered to Molech by the Jews. The passing through the fire, so frequently spoken of, might mean no more than a simple rite of consecration to the service of Bp. Patrick.-That giveth any of his seed this idol. Probably a kind of ordeal was unto Molech.] This looks like the prohibi- meant, the persons passing suddenly through tion before given (ch. xviii. 21), and R. Levi, the flame of a large fire, by which, though gives this reason of its repetition-because they might be burnt or scorched, yet they it was a piece of idolatrous worship so were neither killed nor consumed. Or they usual in those days when the law was might have passed between two large fires as delivered, that there needed great endea- a sort of purification. vours to preserve them from it (Præcept. ccviii.). But, upon due consideration of these words, it may appear probable, that there is something more in them than in the notes on verse 2. former; importing a higher degree of this ὃς ἂν δῷ τοῦ σπέρματος αὐτοῦ ἄρχοντι, κ.τ.λ. Au. Ver.-2 Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death the people of the land shall stone him with stones. Ver. 4. Au. Ver. When he giveth, &c. Ver. 6. See וְהַנָּפֶשׁ אֲשֶׁר תִּפְנֶה אֶל־הָאֹבֹת וְאֶל־ ",sin. For to * give their children to Molech seems to be no less than to offer them in sacrifices (so Christ giving himself for us, constantly significs in the New Testament), καὶ ψυχὴ ἡ ἂν ἐπακολουθήσῃ ἐγγαστριμύ which was a more horrid thing than merely θοις ἢ ἐπαοιδοῖς, ὥστε ἐκπορνεῦσαι ὀπίσω making them pass through the fire, which autov, K.t.d. did them no hurt. And therefore this crime Au. Ver.-6 And the soul that turneth |