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religion; which her captive condition and Au. Ver.- Valley. See notes on ver. 4. subjection to his will would make her in
clinable to do in profession. Ver. 8.
Harmer.-Our translators appear to have Au. Ver.-8 Be merciful, O Lord, unto thy been extremely uncertain about the sense of people Israel, whom thou hast redeemed, and this passage, translating the clause “and lay not innocent blood unto (Heb., in the pare her nails” in the text; and in the midst] thy people of Israel's charge. And margin giving the clause a quite opposite the blood shall be forgiven them.
sense, “suffer to grow.” So that, according And the blood shall be forgiven them. So to them, the words signify, that the captived Pool, Patrick, Rosenmüller, and most com- woman should be obliged, in the case referred mentators.
to by Moses, to pare her nails, or to suffer Ged.-But of that blood let them be ac-thein to grow, but they could not tell which quitted.
of these two contradictory things the Jewish Bp. Patrick.-The blood shall be forgiven legislator required; and it should seem the them.] These are not the words of the Jewish doctors are, in like manner, divided priests, saith the Mischna, but the Holy in their opinion on this subject. To me it Ghost pronounces, that when they ob- seems very plain, that it was not a manageserved these rites, the guilt should be re- ment of affliction and mourning that was moved from them; which, in some sort, enjoined: such an interpretation agrees not would have lain upon them, if they had with the putting off the raiment of her captaken no notice of a murder committed so tivity; but then I very much question, near to their city, nor made inquisition after whether the paring her nails takes in the it, and expressed their abhorrence of it. I whole of the intention of Moses. The
precept of the law was, that she should Ver. 12.
make her nails : so the Hebrew words liteons amhaina jin-bp m nan rally signify. Making her nails signifies,
making her nails neat, beautifying them, :????y na nowy?
'making them agreeable to the sight, or και εισάξης αυτήν ένδον εις την οικίαν σου, something of that sort; dressing them is the kai Euphoes Tv Kepalny aútīs, kai tepi- word our translators have chosen, according ονυχιείς αυτήν.
to the margin. The 2 Sam. xix. 24, which Au. Ver.-12 Then thou shalt bring her the critics have cited on this occasion, plainly home to thine house; and she shall shave proves this : “ Mephibosheth, the son of her head, and pare [or, suffer to grow Saul, came down to meet the king, and had Heb., make, or, dress her nails.
neither made his feet, nor made his beard. Pare her nails. So LXX, Vulg., Syr., nor washed his clothes, from the day the Targ., R. Eliezer, Ged.
king departed, until the day he came again in Onk., both Arabs, Pers., Dathe, Rosen., peace." It is the same word with that in Bp. Patrick.-Suffer her nails to grow. the text, and our translators have rendered
Pool.- Pare her nails. Either, 1. To take it in one clause dressed, as in the margin of off his affections from her by rendering her Deut. xxi., “ dressed his feet;" and in the uncomely and deformed ; but then the last other trimmed, “nor trimmed his beard.” words must not be rendered shall pare her Making the feet seems here to mean washing nails, but shall nourish them, or suffer them the feet, paring their nails, perhaps anointing to grow, as the Chaldee, Arabic, and divers or otherwise perfuming them, as he was a of the learned Jews and other interpreters prince, see Luke vii. 46. As making his render it. Or, 2. To express her sorrow beard may mean combing, curling, perfuming for the loss of her father and mother, as it it; everything, in a word, that those that follows, ver. 13, it being the ancient custom were people of distinction, and in a state of of mourners in most nations to shave them- Ijoy were wont to do. Making her nails, selves, and in some to pare their nails, in fundoubtedly means paring them; but it others to suffer them to grow. Or rather, 3. must mean too everything else relating to In token of her renouncing her heathenish them, that was wont to be done for the idolatry and superstition, and of her becom- beautifying them, or rendering them beauing a new woman, and embracing the true tiful. We have scarcely any notion of any
thing else but paring them; but the modern is evident from the nails of mummies which Eastern women have—they stain them with are found thus stained. the leaves of an odoriferous plant, which Rosen.--12 Radet (mulier) caput suum, they call Al-henna, of a red, or as others cæsariem, quod luctus indicium, Lev. xxi. 5. express it, a tawny saffron colour. The Et faciet ungues suos, quam phrasin interleaves are pulverized, and made into a paste pretum antiquiorum alii de unguibus nutriwith water: they bind this paste on the endis, alii de illis resecandis intellexere. nails of their hands and feet, and keep it on Onkelos et Saadias priori modo, LXX, Vulall night. This gives them a deep yellow, gatus et Syrus posteriori. Prior tamen illa which is greatly admired by the Eastern interpretatio videtur præferenda, quoniam nations. The colour lasts for three or four mulier signa luctus edere debebat. weeks, before there is occasion to renew it. “ The custom is so ancient in Ægypt, that I
manner.” It appears by this to be a very
: apoy ancient practice, and since mummies were before the time of Moses this custom of — oỦk ådetņoeis aútny, dióti étateivwoas dying the nails might be as ancient too ; aúthv. though we do not suppose the mummies Au. l'er.-11 And it shall be, if thou Hasselquist saw, with their nails thus co- have not delight in her, then thou shalt let loured, were so old as his time. If it was her go whither she will ; but thou shalt not practised in Egypt before the law was given, sell her at all for money, thou shalt not we may believe the Israelites adopted it, make merchandise of her, because thou since it appears to be a most universal custom hast humbled her. now in the Eastern countries: Dr. Shaw Thou shalt not make merchandise of her. observing that all the African ladies that Rosen., Gesen., Ged., Booth.-Thou shalt can purchase it, make use of it, reckoning not make a slave of her. it a great beauty; as we learn from Bp. llorsley.—Thou shalt not play the Rauwolff it appears also to the Asiatic tyrant over her. females. I cannot but think it most pro- Prof. Lee.--Hitlip. pen. Sam. 70, bable then, that making the nails signifies tinging as well as paring them. Puring subjecit. Arab. mas, arctius colligavit ; alone, one would imagine, too trifling a cir-leminuerunt homines; mersit. Treat as a cumstance to be intended here. No com- slave, tyrannize over, Deut. xxi. 14; xxiv. 7. mentator, however, that I kuow of, has taken any notice of ornamenting the nails by LXX, ảOethgels. Syr. in 22, make mere colouring them. As for sharing the head, chandise. Al. non occ. which is joined with making the nails, it was Rosen.—Non habeas can mancipii loco. a rite of cleansing, as appears from Lev. Significatio verbis, quod præter hunc xiv. 8, 9, and Numb. vi. 9; and used by locum semel tantum, xxiv. 7, occurrit, rethose who, after having been in an afflicted petenda est ex Chald. et Arab. dialecto, ubi and squalid state, appeared before persons to denotat servire. whom they desired to render themselves acceptable, and who were also wont to
Ver. 15, 16, 17. change their raiment on the same occasion, Au, l'er.—15 If a man have two wives, see Gen. xli. 11.--Harmer's Observations, one beloved, and another hated, and they vol. ii., p. 361.
have borne him children, both the beloved Dr. A. Clarke.-Pare her nails.] Heb., and the hated; and if the firstborn son be "she shall make her nails.” Now whether her's that was hated. this signifies paring or letting them grow', is Bp. Patrick.-Ilated.] That is, less loved; greatly doubted among learned men. Pos- as the word hated sometimes signifies, Gen. sibly it means neither, but colouring the xxix. 31; Matt. vi. 21. nails, staining them red with the hemmal, which is much practised in India to the
Ver. 17. present day, and which was undoubtedly Au. l'er.- The beginning of his strength. practised among the ancient Egyptians, as See notes on Gen. xlix. 3.
και έρoυσι τοις ανδράσι της πόλεως αυτών, ο this punishment may suffice for him, and viòs ņuôv oŭtos åtteidei kai épedicel, oux there shall not be added to it that of Utakoúel tñs pavñs ñuñv, ouußodokot v oi-lying unburied, which was another great νοφλυγεί.
calamity, Jer. xvi. 4. And this curse is Au. Ver.-20. And they shall say unto here appropriated to those that are hanged, the elders of his city, This our son is stub-partly because this punishment was inflicted born and rebellious, he will not obey our only upon the most notorious and public voice; he is a glutton, and a drunkard. offenders, and such as brought the curse of A glutton.
God upon the community, as Numb. xxv.4; Prof. Lee.-557, in Kal non occ. Part. 2 Sam. xxi. 6; and principally to foresignify
that Christ should undergo this execrable bor. Syr. Hol, luxurians, obscænus. punishment, and be made a curse for us, Arab. Jí, peccavit. Cogn. Jus, ab
Gal. iii. 13, which, though it was yet to
come in respect to men, yet was present jectus. Acting basely, with profligacy, ob unto God, and in his eye at this time. And scenity. Synon. 7710, 773, Deut. xxi. 20; so this is delivered with respect unto Christ, with no, Prov. xxiii. 21 ; opp. TỘ , Jer. as many other passages of Scripture manixv. 19; Prov. xxiii. 20. igy ez , de- festly are. Be not defiled, to wit, morally ; based, of fleshly gratifications, obscenities. either by inhumanity towards the dead; or Comp. Ezek. xvi. 26; xxiii. 20; Prov. rather by suffering the monument or mexxviii. 7; Lam. i. 11.
morial of the man's great wickedness, and Gesen.-5; resp. nostris schüttern, schüt- of God's curse, to remain public and visible teln, schütten (vic. 57 et quæ ibi contulimus) a longer time than God would have it, 1) concussit, quassavit, v. Niph. — 2)effudit, whereas it should be put out of sight, and profudit saccum quasi excutiendo (ausschütten, buried in oblivion. ausschütteln). Part. sair, prodigus, Prov. Bp. Patrick.-For he that is hanged is xxii. 21; xxviii. 7; Deut. xxi. 20; Prov. accursed of God.) The Jews interpret this xxi. 20.
clause, as if the meaning were, he was Rosen.-552 est homo facinorosus, vitiis hanged " because he blasphemed God.” So deditus. NOS, Ebriosus. Saadias : prodigus Onkelos himself, and the Samaritan versions, in illicitis.
with those of the Spanish and Mauritanian Ver. 23.
Jews, as Selden observes, lib. ii. De Synedr., cap. 13, n. 4, and Ilottinger in his Smegma
Orientale, p. 96, 97. But though this be 79 1977 a common opinion among the Hebrew doc
him be taken down for that reason. Now I should be buried as soon as the law here such persons are here said to be accursed of orders (that they might not imitate the God, not because they were hanged up, but manners of the Egyptians and Philistines, because of their sin, which deserved they and such like people, who let bodies rot in should be thus exposed. So St. Jerome the air after they were hanged up), but that upon Gal. iii. Non ideo maledictus quia every man should bury his dead the same pendet, sed ideo pendet quia maledictus : day they died, or be deemed to have trans"he was not accursed because he was gressed a negative precept; which may pass hanged, but he was therefore hanged be- for a very good natural reason of it: but cause he was accursed :" hanging up being there is something more in it, respecting a a token that the man had committed a horrid | legal pollution, under which their whole crime, whereby he had incurred the high country lay, as long as an accursed thing displeasure of Almighty God. So that every hung openly among them ; just as all that one who saw him hang on that fashion was entered into the tent where a dead body lay, to think with himself, This man was under and all that was in it, were made unclean by the curse of God, because of his sin ; and it (Numb. xix. 14, 15). L'pon which score unless he had undergone this curse, he could St. Paul might well apply this passage to not have been buried, and put into the con- | Christ crucified for us, not only because he dition of other men. But when he had bare our sins, and was put to death, and undergone it for his sin, then it had been sin exposed to such shame as these sinners were, in the people not to have taken him down, who were accursed of God; but was also or prolonged his suspension longer than taken down in the evening, in token now God imposed this curse upon him. And the the guilt was removed; as the curse upon land had been defiled, if, after this suffering the man that was hanged ended at the going which God had appointed, they had not down of the sun : and as the land of Israel buried him. To this purpose Abarbinel, was pure and clean, after the dead body was who refutes several other accounts of this taken down and buried, with the tree upon matter, particularly that of Sol. Jarchi, who which it was hanged. Joh. Coch hath well thinks he was not to hang longer than till explained this, in his notes upon the Santhe evening, because it would have been a hedrin, cap. 6, sect. 5, whose sense in short dishonour to the Sovereign of the world, is this : “As our blessed Saviour, while he after whose image man was made. This is | hung upon the cross, was made a curse, and followed by many, and even by Grotius an execration; so, when, according to the himself, who gives no other reason of it, in law, he was taken down and buried, both his book De Jure Belli et Pacis, lib. ii., cap. he ceased to be a curse, and all they that 19, sect. 4, But this is a reason, as Abar- | are his." binel notes, why he should not have been! Ken.--S. Paulus (Galat. iii. 13) Mosen hanged up at all. It may be also usefully citat; dicens, scriptum esse (Deut. xxi. 23) noted further, that they say in the tract | επικατάρατος πας ο κρεμαμενος επι ξυλου, called Sanhedrin, that not only the male- nullâ factâ mentione vocis probe (deos) nunc, factor, but all the instruments of punish- et Hieronymi ætate, Hebraico textui inment were to be buried at the going down of sertie. In hanc diversitatem Hieronymus the sim. Even the tree itself, upon which lita animadvertit. “Famosissima quæstio he was hanged was to be buried, “that no est; et nobis solet a Judæis pro infamia memory of so foul a thing might be left in objici, quod Salvator noster sub Dei fuerit the world ; nor any might say, Behold, this maledicto. Seire non possum, quare Aposwas the tree upon which such a one was tolus vel subtraxerit aliquid, vel addiderit. hanged."
Si semel auctoritatem LXX interpretum That thy land be not defiled.] By the sequebatur; debuit, sicut ab illis editum stench of the body, after it putrified, as the lest, et Dei nomen adjungere; sin vero, ut same Ibarbinel expounds it, who observes, Hebraus ex llebræis, id quod in sua lingua that the dead body of no creature corrupts putabat esse verissimum ; nec omnis nec in and stinks sooner than that of a man, which ligno quæ in Hlebrao non habentur, (debuit) is exceeding oflionsive to the living. For assumere. Ex quo mihi videtur, aut veteres which canse, saith he, the book Siphrillebræorum libros aliter habuisse, quam nunc determines, not only that all malefactors habent: aut Apostolum sensum scripturarum
posuisse, non verba : aut, quod magis est alibi reperiri. Est verborum pati mutaæstimandum, post passionem Christi, et in tionem talem, non item nominum. Soli Hebræis et in nostris codicibus, ab aliquo Samaritani addunt nona 5 on, et omne Dei nomen appositum; ut infamiam nobis jumentum ejus, tam quia sic legunt, quam inureret, qui in Christum maledictum a Deo quia talis est legis indoles. Nominatur credimus. Audaci itaque pede in hoc pro- versu 3 bos et asinus ; ut non necesse esset cedo certamen, ut ad libros provocem- hæc addere hoc versu 1 Samaritanos, nisi nullo loco scriptum, a Deo quemquam esse quia hæc legerent.”—Hloubigant. maledictum; et ubicunque maledictio poni- 1, 3, 4, Hide thyself from them. tur, nunquam Dei nomen adjunctum.” Ex Booth.-Neglect them. Heb., hide thyhac prolixâ memorabilique notâ, quæ mani- self from or overlook them. festam Hieronymi opinionem continet, de Gesen.—oby Hithp. se abscondit. Iob. animo quo antiqui Rabbini affecti fuerint, vi. 16 de fluviis: ahoorn ipin, in quos sese tres deducam propositiones. 1. Si verbum abscondit nix s. aqua nivalis verno tempore pro Deus, quod Apostolus omittit, tunc in (52 h. 1. accedendi potestatem habet, v. Hebraico non adfuit; postea insertum fuit no. 1, b, a). Sq. 7?, avertit se ab aliqua tum textui Hebraico tum versioni Græcæ : re, ei se subtraxit. Deut. xxii. 1, 3, 4; simili modo, quo negatio periit in utroque, Ps. lv. 2: mining cbronn, noli te averlere a ad Mic. v. 1; item Heb. et Gr. corrupti fletu meo. Jes. lviii. 7. sunt in Psal. lxviii. 19. 2. Si verbum com
Ver. 2. mentitium est in Hebraico; necessario inductum est vertente seculo primo, prius
Au. Ver.- Until thy brother shall seek it. quam Syriaca facta est versio ; nisi malis,
Ged.—Shall inquire after it of you (Sam.]. Syrum hoc loco mendosum assimilatione
Ver. 4. redditum esse: quod etiam aliis factum est Au. Ver.-Ox. locis. 3. Si textus Heb. hanc admiserit Booth.-Ox or any other of his cattle insertionem, admisit etiam textus Samari- Sam.). See notes on verse 1. tanus : neque hic utriusque Pentateuchi in vitiis consensus aliis destituitur exemplis ;
Ver. 9. imprimis, contractione Chronologiæ Ante- W1? ?? DIN 7??? vainny