12 כִּי־

Romans; and had been so, it is very likely, in more ancient times among the eastern

nations: for nothing is more known than the תּוֹעֲבַת יְהוָה כָּל־עֲשָׂה אֵלֶה וגו'

10 οὐχ εὑρεθήσεται ἐν σοὶ περικαθαίρων Tòv viòv AUTOû KaÌ Tην Ovуaтépа avтoù év Tvрì, μαντευόμενος μαντείαν, κληδονιζόμενος, καὶ οἰωνιζόμενος, φαρμακὸς 11 ἐπαείδων ἐπαοιδὴν, ἐγγαστρίμυθος, καὶ τερατοσκόπος, ἐπερωτῶν τοὺς νεκρούς. 12 ἔστι γὰρ βδέλυγμα κυρίῳ τῷ θεῷ σου πᾶς ποιῶν ταῦτα, κ.τ.λ.

Au. Ver.-10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,

11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necro

mancer.

12 For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.

10 Pass through the fire. See notes on Lev. xviii. 21.

That useth divination.

Sortes Prænesting and Pativinæ among the Romans; and the Dodonææ, and Dindymenæ and many others, among the Greeks, particularly that at Bura in Achaia, where there was a cave in which was the image of Hercules; before which they, who resorted thither to inquire directions in any case, or the success of any affair, used to fall down, and say their prayers, and after that to throw four dice upon the table, and by the letters or marks upon which they fell, the divination was made; as Pausanias describes it in his Achaica. In other places they used them in a different manner, and the ancient Arabians divined by arrows, as our famous Dr. Pocock has shown in his notes upon Gregor. Abulfaragus's book, concerning the Original and Manners of the Arabians, p. 327, 328, &c., where he describes the manner of it, and shows that it was performed before some idol, and therefore was strictly forbidden, by Mahomet in his Alcoran, as a diabolical invention. In which he seems to have imitated Moses, who may be thought here to forbid such kind of divination; which was in use among the eastern people in the days of the prophet Ezekiel, xxi. 21, where we find the same word kosem, which that learned author thinks is illustrated by that Arabian custom.

Bp. Patrick. Or that useth divination.] Of which there were many sorts; and one was, by raking into the bowels of their sacrifices, particularly of human sacrifices; by the observation of which they pretended to foretel things, as many authors testify. Yea, they offered little children on purpose, that thereby they might make their auguries, as the same Geusius hath observed in that Rosen.- DP, Divinans divinationes. book (cap. 21). Unto which, perhaps, there Certum aliquod divinandi genus indicari is a peculiar respect in this place; for I find videtur, sed quodnam? dissentiunt intermost of the things here mentioned, joined pretes. Michaëlis intelligit eum, qui ex in other places with " making their children | animalium extis omnia captat, haruspicem. pass through the fire," particularly 2 Kings Sed is dicitur 727, vid. e.c. Ez. xxi. 26. xxi. 6; 2 Chron. xxxiii. 6. And the Dathius vertit, qui sortilegia exercet. Sed prophet Ezekiel seems to intimate, that R. Bechai id divinatorum genus ait signihereby they divined, when he charges the ficari, qui prehenso manibus baculo conIsraelites with this crime, xx. 26, 31. For jectant, agendumne sit aliquid, nec ne? Id he adds, "Shall I be inquired of by you, O divinationis genus nomine Græco vocatur house of Israel," who have inquired, that is, Beλouavría (divinatio ex telis) s. paßdoμavría by making your children pass through the fire?

(divinatio ex virgis), ejusque mentio fit Ez. xxi. 26, ubi vid. not. Illud ipsum But it must be confessed, that the Hebrew autem sortilegium apud Arabes quoque words kosem kosemim (which we translate usitatum fuisse docet Pocockius in Specim. "useth divination"), are by many thought Histor. Arab., p. 316 et 328, edit. sec. Ut, to have a peculiar respect unto such as used cum aliquid obeundum sit magni momenti, to divine by casting or drawing of lots. And tres sagittas includant vasculo, quarum uni the word, as our learned Dr. Castell observes, inscriptum jussit me Dominus, alteri prois so used in the Arabian language for "dis- hibuit me Dominus, tertia nulla nota fuerit tribution of lots." Which sort of divination insignita. Extrahentibus sagittas si occurwas much in use among the Greeks and reret quæ juberet, rem agressos supersti

tiosos; si qui quæ vetaret, quievisse; si away other charms, they used the words of ȧypáμparos, repetiisse, donec prodiret quæ Scripture instead of them, pretending, for vel interdiceret, vel præciperet. Hujus instance, to cure wounds by reading that sortilegii vestigium deprehendimus in ipsa verse in the law, Exod. xv. 26, "I will put radice, quæ Arab. in conj. 10, notat: none of these discases upon thee," &c. So voluit, ut partitio fieret, suamque petit por- we find they themselves acknowledge in tionem sagittarum jactu, quo uti Arabes Sanhedrin, cap. ii., sect. 1. And Maimosolebant, ut Golius addit in Lex. Arab., nides saith, in the forenamed treatise, this is forbidden by Moses in this place, as much p. 1905. An observer of times, or an enchanter. See as any other kind of charm ; "for the words of the law are turned hereby to notes on Lev. xix. 26. See notes on sorcerers, Exod. another use than God intended in them; which was not for healing the body, but curing the soul.”

A witch.

vii. 11.

Ged., Booth.-A sorcerer.

A charmer.

Gesen.-, pr. ligavit, colligavit (vic.

Bp. Patrick.-There are various conjec-7, No. I.), v. Pi. Inde 1) conjunxit. tures about the meaning of the Hebrew 2) Vinxit, fascinavit, de arte quadam mawords chober chaber; which importing gica, quæ nodis magicis ligandis exercetur, something of society or conjunction, some Gr. Katadéw, katádeoμos, cf. Germ. bannen translate fortune-teller, who by the con- binden, et alia ligandi vec., quae ad incanjunction of the planets pretends to predict tationem referuntur, ut Eth. %W2: future things; others, one that hath society Deut. xviii. 11; Ps. lviii. 6 (de incantatione with evil spirits, which is mentioned after- serpentum). ward in another word. Job Ludolphus seems Rosen., Incantator, quem ita to me to have given the plainest account of the dictum Hebræi putant, quod carminibus words, which he translates congregans congre- consociaret seu congregaret serpentes, quia gationem, "gathering together a company." significat quoque sociare, quasi ejusmodi For it was an ancient way of enchantment, incantatores artem calluissent cogendorum to bring various kinds of beasts into one in unum locum serpentum. Sic etiam place, which the rabbins distinguish into Dathius: serpentum conjurator. Melius the "great congregation," and the "little procul dubio confertur Arab. congregation:" the great was, when they et 5, sciens, peritus, ut sit idem re et assembled together a great company of significatione, quod, quod est a T, the larger sort of beasts; and the less, when scivit. Nempe incantatores, harioli, quive they gathered together as great a company alios superstitiosis artibus ludunt, plus aliis of the smaller, such as serpents, scorpions, scire putantur, inde plerisque in linguis and the like but we cannot be certain of sapientes audiunt. Cf. ad Ps. liv. 6. this; though Telezius tells us, it is in use at this day in the eastern countries. For so he describes the election of the king of Gingir, that he stood compassed about with lions, tigers, leopards, and dragons, which, by magical arts, were gathered together as his guard and courtiers (see Ludolphi Comment. in Hist. Ethiop., cap. 16, n. 116).

But the common interpretation which the Jews give of chober chaber is, that he is one who uses strange words, which have no signification; but he pretends are powerful to charm a serpent (for instance) that it shall not sting, or to preserve from any other harm. So Maimonides, in Avoda Zara, cap. 11. And to this sort of superstition the world was so addicted, that this precept of Moses could not bring the Jews quite off from it; but, when they threw

, כבר

scivit,

A consulter with familiar spirits, or a wizard. See notes on Lev. xx. 6. Rosen.— is, Consulens pythones et fatidicos.

12 Unto the LORD.

Ged.-Unto the LORD your God [Sam., LXX, Syr., both Arabs., Targ., ten Heb., five Chald. MSS.].

the Lord; is to have nothing to do with any other God, nor with the rites and ceremonies that were used in their worship: and therefore the LXX translate this word sometimes by áñλów (Job. xxii. 3), as well as by redeɩów; for then they were perfect with God, when they kept his worship simple and pure, without the mixture of any foreign religion; which the whole context shows to be the sense, both in the words foregoing and following.-Bp. Patrick.

Ver. 14.

Au. Ver.-Observers of times, and diviners. See notes on xviii. 10.

Ver. 15.

hearken unto observers of times and diviners, was, the consideration of their late mighty deliverance by Moses; the excellency of their present law, which God had given them for their direction; and their expectation of a greater Lawgiver in future times, when the first covenant should wax old, and prophecy itself for a long time fail, as it did before the coming of this great prophet, the Lord Christ. To this purpose Dr. Jackson, in his third book upon the Creed, ch. 21, parag. 19.

Like unto me.] This shows he speaks of a single prophet, and not of a constant succession of prophets, there being none of them like to Moses, whom God himself distinguished from them all (Numb. xii. 6—8). And accordingly that Divine writer, who

προφήτην ἐκ τῶν ἀδελφῶν σου, ὡς ἐμὲ, this book (concerning the death of Moses), ἀναστήσει σοι κύριος ὁ θεός σου. auroù testifies that there never rose in Israel a ἀκούσεσθε.

Au. Ver.-15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.

Raise up unto thee a Prophet.

prophet like to Moses (see Deut. xxxiv. 10). It is commonly thought to be done by Ezra, who hath effectually confuted all the conceits of R. Bechai, Aben Ezra, Abarbinel, and other Jewish doctors, who take either Joshua or Jeremiah to have been this prophet. If Joshua, as some fancy, added these words, then he excluded himself from being the person; nor did Joshua act as

Bp. Patrick. The Jews commonly take these words to be a promise of a constant succession of prophets [so Rosen., Geddes], that should be among them, to preserve a prophet, but as a judge or governor: and them from going to such diviners as were Jeremiah is acknowledged by Abarbinel famous among their heathen neighbours; himself to be inferior to Isaiah; for though and thus many Christian interpreters make in his preface to his commentary upon Jereout the connexion of these words with the miah, he mentions fourteen things wherein foregoing. But though this may be allowed he was like unto Moses, and saith he proto be intimated, and this promise be ac- phesied just forty years, as Moses did; yet, knowledged to be partly verified in those in his commentary upon the lesser prophets, prophets which God raised up, from age to he prefers Isaiah before them all, and cenage, after Moses, for further knowledge of sures the rudeness of Jeremiah's language, his will (as the promise of a Saviour was in in many things preferring Ezekiel to him. part verified in those judges and kings by So little do these doctors agree in their whom God delivered his people from their interpretation of this prophecy, which can enemies), yet it is very evident that he belong to none of their prophets which speaks of a single prophet, more eminent succeeded Moses (who were all much inthan all the rest; and that these words, in ferior to him), until He came, who perfectly their most literal sense, cannot belong to resembled him, but was much superior to other person any but the Messiah. So that him (see ver. 18). And thus the ancient albeit the continuance of prophets among Jews understood this prophecy; for though this people, was a means to prevent all Maimonides only saith, the Messiah should occasions of consulting sorcerers or witches; be endued with wisdom greater than Soloyet the chief ground upon which Moses mon's, and should equal their master Moses, dissuades them from such practices, accord- yet those before him proceeded a great deal ing to the literal connexion of these words further. This being a common saying with the foregoing, the Lord thy God among them, which Abarbinel himself rehath not suffered thee to do so," i. e., to members, in his commentary upon the small

prophets, "He shall be exalted above Abra-mei similem, simulque provocant ad Deut. ham, lifted up above Moses, and higher xxxiv. 10; coll. Num. xii. 6, 7, ubi Prothan the angels of the ministry." Nor is phetam Mosi similem extitisse negatur. the cabalistical observation mentioned in Hinc sub neminem alium posse intelligi Baal-Hatturim to be quite neglected; which quam Christum. Sed ad istam voculam is, that this verse begins and ends with the illustrandam non omnia, quæ in Mose reletter nun, which is the numeral letter for periebantur, arcessi debent, nec comparatio fifty, importing, that to the prophet here ad omnia ejus officia omnesque virtutes promised should be opened the fifty gates extendenda, sed restringenda omnino ad of knowledge, forty-nine of which only præcedens . Prophetam, inquit Moses, were opened to Moses. And that this verse mihi similem, cui scilicet Deus eadem ratione also consists of ten words, to signify that ut mihi voluntatem suam patefaciat, quique they were to obey this prophet no less than eam ad vos referat, ut ego retuli, talem, the ten commandments; which observation, inquam, prophetam, semper per futura temit must be confessed, is weakly grounded, but pora vobis excitabit Deus. Orationis seriei contains a most illustrious truth, and shows istam de Messia interpretationem prorsus that they believed Moses here speaks of the repugnare, primo intuitu quisque intelligit. Messiah. Quomodo enim hæc cohærerent nolite hariolos adire-nam Deus vobis prophetam Messiam excitabit?

Rosen.—15, Prophetam mei instar e medio tui ex fratribus tuis excitabit tibi Jova Deus tuus; huic auscultate. Hoc dicit si quid populus Hebræus, aut etiam privati adgredi cupiant, ne cant ad vicinarum gentium hariolos, ut eventum prius

Ver. 19.

Au. Ver.-19 And it shall come to pass,

that whosoever will not hearken unto my
words which he will speak in my name, I
will require it of him.
My words.

-

Bp. Horsley. His [Sam., LXX, Vulg.] words.

CHAP. XIX. 3-6.

4 And this is the case of the slayer, which shall flee thither, that he may live: Whoso killeth his neighbour ignorantly, whom he hated not in time past [Heb., from yesterday, the third day];

cognoscant; nam habebunt vates mei similes divinitus adflatos, quos consulant. Huc redit tota orationis series, remque non male expressit Jonathan: Quoniam populi isti, quos possessuri estis, præstigiis et divinationibus auscultant ; vos autem similes eis non critis, sed sacerdotes interrogabunt per Au. Ver.-3 Thou shalt prepare thee a Urim et Thummim et prophetam rectum way, and divide the coasts of thy land, dabit vobis Jova Deus vester. Sub which the LORD thy God giveth thee to igitur non est intelligendus unus aliquis inherit, into three parts, that every slayer propheta, ut Josua, uti Hebræorum plures, may flee thither. aut Messias, uti fere superioris ætatis Christiani interpretes voluerunt (coll. Act. iii. 22; vii. 37; Joa. vi. 14), sed prophetæ in genere omnes indicantur, quos Deus sequentibus temporibus, voluntatis suæ interpretes in terra Israelitarum sit constituturus. Est 5 As when a man goeth into the wood igitur in Hebræo singularis positus pro with his neighbour to hew wood, and his plurali, cujusmodi enallages exempla obvia sunt; aut collective est sumendum. Hoe enim manifeste postulat nexus orationis. Monuerat ante Moses Israelitas, ut caverent, ne hariolos adirent, alia enim ratione Deum illis res occultas esse patefacturum. Quæ hæc alia ratio futura sit, mox vs. 15-18 6 Lest the avenger of the blood pursue explicatur. Si enim ipsam Dei vocem non the slayer, while his heart is hot, and overamplius audituri essent, per ejusmodi inter- take him, because the way is long and slay nuntios, qualis ipse Moses hucusque fuerit, him [Heb., smite him in life]; whereas he Deum in posterum cum illis esse collocu- was not worthy of death, inasmuch as he turum, iisque per omnia tempora Prophetas hated him not in time past [Heb., from excitaturum. Qui hanc pericopam de Messia yesterday, the third day]. agere statuunt præcipue urgent vocem,

hand fetcheth a stroke with the ax to cut down the tree, and the head [Heb., iron] slippeth from the helve [Heb., wood], and lighteth [Heb., findeth] upon his neighbour, that he die; he shall flee unto one of those cities, and live:

Bp. Patrick.—It is evident that verse 6 is

Ver. 18.

to be connected with verse the third (the in eum recessionem, sc. a lege, si criminis next two, ver. 4, 5, coming in as a par- aliquem postularit. enthesis, to show who should be preserved in these cities, and who not), being a reason why the cities of refuge should be placed at an equal distance in the several parts of the country, that the journey might not be too long to any of them, but a man might soon flee thither, before the avenger of blood could lay hold of him.

Ver. 8.

Au. Ver.-8 And if the LORD thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land, which he promised to give unto thy fathers.

Ged., Booth.-8 And when Jehovah thy
God hath enlarged thy boundaries, &c.
Ver. 14.

Au. Ver.-14 Thou shalt not remove thy
neighbour's landmark, which they of old
time have set in thine inheritance, which
thou shalt inherit in the land that the LORD
thy God giveth thee to possess it.
They of old time.
Booth.-Thy fathers.

Rosen., Quem terminum posuerunt priores, majores. LXX, oi Taτéρes

Pool, Patrick. -16 A single witness, though he speak truth, is not to be accepted for the condemnation of another man ; but if he be convicted of false witness, this is sufficient for his own condemnation. Prof. Lee.-, f. r. Turning aside (a) from God, rebellion, Deut. xiii. 6; Is. i. 5; xiv. 6, &c. (b) From the truth, falsehood, Deut. xix. 16.

. סיר

Au. Ver.-18 And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother. Hath testified.

Rosen., Respondit, interrogatus ju

dicibus.

Eaten of it.

Rosen. Si surgat testis violentiæ, s. in- Rosen. Et nondum profanaverit eum, i.e., juriæ in virum, si quis testimonium falsum in, fructus ejus in suum usum anno quinto nonalium perhibuerit, quo innocens damnetur. dum colligere cœperit. Ita enim, quod Cf. xxiii. 1. in nigh, Ad respondendum alias est profanare, hoc loco, ut xxviii. 30,