Ver. 6. Au. Ver.-Valley. See notes on ver. 4. Ver. 8. Au. Ver.-8 Be merciful, O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto [Heb., in the midst] thy people of Israel's charge. And the blood shall be forgiven them. And the blood shall be forgiven them. So Pool, Patrick, Rosenmüller, and most com mentators. religion; which her captive condition and Harmer. Our translators appear to have Ged. But of that blood let them be ac- them to grow, but they could not tell which quitted. Bp. Patrick. The blood shall be forgiven them.] These are not the words of the priests, saith the Mischna, but the Holy Ghost pronounces, that when they observed these rites, the guilt should be removed from them; which, in some sort, would have lain upon them, if they had taken no notice of a murder committed so near to their city, nor made inquisition after it, and expressed their abhorrence of it. Ver. 12. of these two contradictory things the Jewish ,making her nails neat, beautifying them רֹאשָׁהּ וְעָשְׂתָה אֶת־עָפָרְנֶיהָ: καὶ εἰσάξῃς αὐτὴν ἔνδον εἰς τὴν οἰκίαν σου, καὶ ξυρήσεις τὴν κεφαλὴν αὐτῆς, καὶ περιονυχιεῖς αὐτὴν. Au. Ver.-12 Then thou shalt bring her home to thine house; and she shall shave her head, and pare [or, suffer to grow] [Heb., make, or, dress] her nails. Onk., both Arabs, Pers., Dathe, Rosen., Bp. Patrick.-Suffer her nails to grow. making them agreeable to the sight, or 66 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 peace.' It is the same word with that in 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-joy were wont to do. Making her nails, selves, and in some to pare their nails, in undoubtedly 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 Ver. 14. לא־תִתְעַמִּר בָּהּ תַּחַת אֲשֶׁר have seen the nails of mummies died in this manner." It appears by this to be a very ancient practice, and since mummies were before the time of Moses this custom of Paring Au. Ver.-14 And it shall be, if thou have not delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her. Thou shalt not make merchandise of her. Rosen., Gesen., Ged., Booth.-Thou shalt not make a slave of her. Bp. Horsley. Thou shalt not play the tyrant over her. Prof. Lee.-Hithp. . Sam. 7, subjecit. dying the nails might be as ancient too; arýv. though we do not suppose the mummies Hasselquist saw, with their nails thus coloured, were so old as his time. If it was practised in Egypt before the law was given, we may believe the Israelites adopted it, since it appears to be a most universal custom now in the Eastern countries: Dr. Shaw observing that all the African ladies that can purchase it, make use of it, reckoning it a great beauty; as we learn from Rauwolff it appears also to the Asiatic females. I cannot but think it most probable then, that making the nails signifies tinging as well as paring them. alone, one would imagine, too trifling a cir- eminuerunt homines; mersit. cumstance to be intended here. No com- slave, tyrannize over, Deut. xxi. 14; xxiv. 7. mentator, however, that I know of, has taken any notice of ornamenting the nails by colouring them. As for sharing the head, which is joined with making the nails, it was a rite of cleansing, as appears from Lev. xiv. 8, 9, and Numb. vi. 9; and used by those who, after having been in an afflicted and squalid state, appeared before persons to whom they desired to render themselves acceptable, and who were also wont to change their raiment on the same occasion, see Gen. xli. 11.-Harmer's Observations, vol. ii., p. 361. LXX, áberýσeis. Syr. 22, make merchandise. Al. non occ. Rosen. Non habeas eam mancipii loco. Significatio verbi, quod præter hunc locum semel tantum, xxiv. 7, occurrit, repetenda est ex Chald. et Arab. dialecto, ubi denotat servire. Ver. 15, 16, 17. Au. Ver.-15 If a man have two wives, one beloved, and another hated, and they have borne him children, both the beloved and the hated; and if the firstborn son be her's that was hated. Dr. A. Clarke.-Pare her nails.] Heb., "she shall make her nails." Now whether this signifies paring or letting them grow, is Bp. Patrick.-Hated.] 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 hennah, which is much practised in India to the present day, and which was undoubtedly Au. Ver.-The beginning of his strength. practised among the ancient Egyptians, as See notes on Gen. xlix. 3. Ver. 17. Ver. 20. singular manner cursed and punished by God's appointment with a most shameful kind of punishment, as this was held among וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר the Jews and all nations ; and therefore וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְשֹׁבֵא : καὶ ἐροῦσι τοῖς ἀνδράσι τῆς πόλεως αὐτῶν, ὁ υἱὸς ἡμῶν οὗτος ἀπειθεῖ καὶ ἐρεθίζει, οὐχ ὑπακούει τῆς φωνῆς ἡμῶν, συμβολοκοπῶν οἶνοφλυγεῖ. Au. Ver.-20 And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. A glutton. Prof. Lee.-, in Kal non occ. Part. . זוֹלֵל Syr., luxurians, obscanus. Arab. J;, peccavit. Cogn. JS, Cogn., abjectus. Acting basely, with profligacy, obscenity. Synon. 7,, Deut. xxi. 20; with, Prov. xxiii. 21; opp. 7, Jer. xv. 19; Prov. xxiii. 20., debased, of fleshly gratifications, obscenities. Comp. Ezek. xvi. 26; xxiii. 20; Prov. xxviii. 7; Lam. i. 11. Gesen.- resp. nostris schüttern, schüt‐ teln, schütten (vic. et quæ ibi contulimus) 1) concussit, quassavit, v. Niph. 2) effudit, profudit saccum quasi excutiendo (ausschütten, ausschütteln). Part. 1, prodigus, Prov. xxiii. 21; xxviii. 7; Deut. xxi. 20; Prov. xxiii. 20. Rosen.- est homo facinorosus, vitiis deditus., Ebriosus. Saadias: prodigus in illicitis. Ver. 23. this punishment may suffice for him, and there shall not be added to it that of lying unburied, which was another great calamity, Jer. xvi. 4. And this curse is here appropriated to those that are hanged, partly because this punishment was inflicted only upon the most notorious and public offenders, and such as brought the curse of God upon the community, as Numb. xxv. 4; 2 Sam. xxi. 6; and principally to foresignify that Christ should undergo this execrable punishment, and be made a curse for us, Gal. iii. 13, which, though it was yet to come in respect to men, yet was present unto God, and in his eye at this time. And so this is delivered with respect unto Christ, as many other passages of Scripture manifestly are. Be not defiled, to wit, morally; either by inhumanity towards the dead; or rather by suffering the monument or memorial of the man's great wickedness, and of God's curse, to remain public and visible a longer time than God would have it, whereas it should be put out of sight, and buried in oblivion. Bp. Patrick. For he that is hanged is accursed of God.] The Jews interpret this clause, as if the meaning were, he was hanged "because he blasphemed God." So Onkelos himself, and the Samaritan versions, with those of the Spanish and Mauritanian Jews, as Selden observes, lib. ii. De Synedr., cap. 13, n. 4, and Hottinger in his Smegma Orientale, p. 96, 97. But though this be a common opinion among the Hebrew doctors, yet the LXX have taken the sense right, "Οτι κεκατηραμένος ὑπὸ Θεοῦ πᾶς · Ποτε το από της πάση κρεμάμενος ἐπὶ ξύλου. “Cursed of God is · οὐ κοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ every one that is hanged on a tree.” And ¿úλov, àλλà тapy dáþete autò év Tŷ iμépa so St. Paul, Gal. iii., with very little differἐκείνῃ, ὅτι κεκατηραμένος ὑπὸ θεοῦ πᾶς κρε-[ence. For they observed what those doctors μάμενος ἐπὶ ξύλου. Kai où μǹ parere τὴν γῆν, ἣν κύριος ὁ θεός σου δίδωσί σοι ἐν κλήρω. Au. Ver.-23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [Gal. iii. 13] is accursed of God [Heb., the curse of God];) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. did not, that Moses doth not here give a reason why the man was hanged up, but why he was to be taken down from the gallows. Now what consequence is there in this, Let him be taken down and buried, because he cursed God?" Every one sees that (though the word cursed should be taken in an active sense) this is not a right interpretation of these words: for though it had been good sense to have said, Let him be Pool.-Is accursed of God, i. e., he is in a hanged, because he cursed God, yet not let him be taken down for that reason. Now 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). Upon 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 ETIKатаратоя Tas ο κρεμάμενος επι ξυλου, called Sanhedrin, that not only the male- nullâ factâ mentione vocis (cos) nunc, factor, but all the instruments of punish-et Hieronymi ætate, Hebraico textui inment were to be buried at the going down of sertæ. In hanc diversitatem Hieronymus Even the tree itself, upon which ita animadvertit. "Famosissima quæstio the sun. 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. Scire 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 est, et Dei nomen adjungere; sin vero, ut same Abarbinel expounds it, who observes, Hebræus ex Hebræis, 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 Hebræo non habentur, (debuit) is exceeding offensive to the living. For assumere. Ex quo mihi videtur, aut veteres which cause, saith he, the book Siphri Hebræorum libros aliter habuisse, quam nunc determines, not only that all malefactors habent: aut Apostolum sensum scripturarum Iob. 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, 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."-Houbigant. 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. Hithp. se abscondit. animo quo antiqui Rabbini affecti fuerint, vi. 16 de fluviis: i, in quos sese tres deducam propositiones. 1. Si verbum abscondit nix s. aqua nivalis verno tempore pro Deus, quod Apostolus omittit, tunc in ( h. 1. accedendi potestatem habet, v. Hebraico non adfuit; postea insertum fuit no. 1, b, a). Sq. P, 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. Iv. 2: crna, noli te avertere a ad Mic. v. 1; item Heb. et Gr. corrupti fletu meo. Jes. lviii. 7. sunt in Psal. lxviii. 19. 2. Si verbum commentitium est in Hebraico; necessario inductum est vertente seculo primo, priusquam Syriaca facta est versio; nisi malis, Syrum hoc loco mendosum assimilatione redditum esse: quod etiam aliis factum est locis. 3. Si textus Heb. hanc admiserit insertionem, admisit etiam textus Samari- [Sam.]. See notes on verse 1. tanus: neque hic utriusque Pentateuchi in vitiis consensus aliis destituitur exemplis ; Ver. 2. Au. Ver.-Until thy brother shall seek it. Au. Ver.-Ox. Booth.-Ox or any other of his cattle Ver. 9. לֹא־תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן־תִּקְדַּשׁ imprimis, contractione Chronologie Antec קמין בזיק diluviana; quæ si facta est a Symmacho in codicibus Hebraicis, ab eodem fortasse (quippe Samaritano) facta fuit in Samari tanis. Bp. Horsley.-Jerome thinks the text has been tampered with by the Jews, but his reasons for that suspicion seem insufficient. CHAP. XXII. 1. οὐ κατασπερεῖς τὸν ἀμπελῶνα σου διάφορον, ἵνα μὴ ἁγιασθῇ τὸ γέννημα καὶ τὸ σπέρμα ὁ ἐὰν σπείρῃς μετὰ τοῦ γεννήματος τοῦ ἀμπελωνός σου. Au. Ver.-9 Thou shalt not sow thy vine yarel with divers seeds : lest the fruit of thy לֹא־תִרְאֶה אֶת־שׁוֹר אָחִיךָ אוֹ אֶת־שִׂיר seed [Heb., fulness of thy seed] which thou con pebenahast sown, and the fruit of thy vineyard, be μὴ ἰδὼν τὸν μόσχον τοῦ ἀδελφοῦ σου ἢ τὸ πρόβατον αὐτοῦ πλανώμενα ἐν τῇ ὁδῷ ὑπερίδῃς αὐτά, κ.τ.λ. defiled. Thy vineyard. Ged., Booth.-. All the versions Au. Ver. 1 Thou shalt not see thy read as the text, except Syr. which has brother's ox or his sheep go astray, and hide 77, thy tilled field. Did the translator thyself from them: thou shalt in any case, read here, as in Lev. xix. 19, 7? or gave bring them again unto thy brother. he to a different meaning? One is apt Or his sheep. to think that and not, was in both Houb., Booth.- Or his sheep or any other places the original reading: for we sow a of his cattle [Sam.]. . "Lege W, orem field, but plant a vineyard. Nor is the verb ejus, quam formam retinent Sam. Codices., to sow, anywhere else, I think, applied esse contra normam docent hod. to a vineyard; but always the verb y, to ipsi Codices et in circulo superno, et in nota plant. The best mode of reconciling all is ad marginem posita, ut significent id non to say, either that is here, as well as in שיר Nam |