11 καὶ ἔσται τὸ πρὸς ἑσπέραν λούσεται τὸ σῶμα αὐτοῦ ὕδατι, καὶ δεδυκότος ἡλίου εἰσελεύσεται εἰς τὴν παρεμβολήν. Au. Ver.-11 But it shall be, when evening cometh on [Heb., turneth toward], he shall wash himself with water: and when the sun is down, he shall come into the camp again. Ged., Booth-11 "Until he have washed his body in water, and until the sun be set; afterward he shall come into the camp,' following the Sam. which reads: head like that of a dog (see Hierozoicon, par. i., lib. ii., cap. 56, p. 690, &c.). If we can think this vile idolatry was so ancient as the days of Moses, which it is certain prevailed afterward, this may pass for a very likely reason why God would not accept so much as the price for which a dog was sold or exchanged; for so the LXX expound it: as, for example, if a man gave a lamb for a fine dog, God would not have that lamb offered at his altar; as Maimonides explains it. 13 καὶ πάσσαλος ἔσται σοι ἐπὶ τῆς ζώνης not been for this prohibition. And this σου, κ.τ.λ. may be here prohibited, either, 1. That by Au. Ver.-13 And thou shalt have a this one instance, put for all others of the paddle upon thy weapon, &c. Upon thy weapon. like kind, they might be taught not to offer to God what cost them nothing, or was Bp. Horsley.-Rather, "at thy girdle." worth nothing. Or, 2. To bring contempt ma יְהוָה upon the creature, which divers of the Gentiles offered up to their gods, and the Egyptians worshipped as gods. Or, 3. That by comparing whores and dogs together, and equalling the prices of them, he might expose whores to the highest disgrace and infamy. Or, II. Metaphorically [so Michaëlis, Hezel, Bp. Horsley, Rosenmüller]; as that word is oft used in Scripture, as 18 οὐ προσοίσεις μίσθωμα πόρνης, οὐδὲ ἄλ- 1 Sam. xxiv. 14, Psal. xxii. 16, 20, Isa. λayμa Kuvòs els tòv oikov Kupiov Toû beoù σov lvi. 10, 11; Matt. vii. 6; Phil. iii. 2; and πρὸς πᾶσαν εὐχὴν, ὅτι βδέλυγμα κυρίῳ τῷ particularly it is used for unclean or filthy θεῷ σου ἐστὶ καὶ ἀμφότερα. Au. Ver.-18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God. The price of a dog. persons, 2 Pet. ii. 22; Rev. xxii. 15. And this sense may seem most proper in this place, because it agrees with all the other expressions; and as the hire of a whore answers to the whore, ver. 17, so the price of a dog may seem to answer to the sodomite, ver. 17, and so all concern the same thing, whereas the price of a dog, properly so called, may seem to be quite incongruous, and foreign to the place. It is true which is objected, that lawgivers use to deliver their Bp. Patrick. There was a peculiar reason for this, besides the vileness of the creature (which Maimonides only mentions, More Nevochim, par. iii., cap. 46), which was, as Bochartus and some other great men think, laws in proper, and not in metaphorical because a dog was highly honoured among terms, to prevent mistake and ambiguity; the Egyptians, from whom the Israelites but there seems to be no great danger of were lately come. For the Nile was wont mistake here, where the metaphor is so to overflow and enrich their country at the clearly explained and determined by so many rising of the dog-star, and a dog was the words joined with it. Both these, i. e., the symbol of one of their principal deities, whore and the dog, and therefore the price called Anubis, who was represented with a of either of them cannot be acceptable. And this may seem to favour the latter eat soret eis rds yetpas atris, kat dgamoore)ei opinion, that the dog is here taken meta- aump de Tys oiktas airou kat irodavy & dup phorically rather than properly, because 6 cyanos, os Aa3ev aurv auto yuvaika, there is no mention in the law (save in this 4 ot sugerat & avp 6 prepos 6 deafoplace which is in question) of any abomin- cretlas adap Travadoptyas Aa3ety airp ableness of a dog unto God, more than of cause yuvatka, Herd To uuavevat alon, 7t an ass, or any other unclean creature ; but 38Xuyud early evanton Kuptov Tov deot Gov, uptos 6 deos Gov ע עץ עד how abominable sodomnites are to God is eat ot uuavette sufficiently evident from other scriptures, and from undeniable reasons. Au. Ver. 1 When a man hath taken a Jova. Sed priorem illam interpretationem 3 And if the latter husband hate her, and 4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy 1 And married her. Houb., Ged., Booth.-"And gone in to Veteres alterutram tantum habuêre. habet significatum concubitus, et- uxorem, jusque congressus, non ipsum con| gressum; quomodo et verbum Arabicum distemper of body or quality of mind, not | expresses what will be the law in such a observed before marriage; or some light case. and unchaste carriage, as this or the like Rosen., Ita ut ei scri phrase commonly signifies, but not amount- bat libellum repudii, γραμματεῖον ἀποing to adultery, which was not punished Avoews apud Josephum. Moses igitur diwith divorce, but with death. vortii jus ex antiquo more apud Orientales Rosen., Foedum quid. Moses populos ante ejus tempora receptum non tam non definivit, quænam res istæ fœdæ aut sancit, quam potius justis limitibus circuminhonestæ essent. Videtur autem per scribit. Divortium vero intelligitur non 72 intelligi quidquid tale est, ut ob id publica magistratuum, sed privata mariti merito displiceat uxor marito, sive sint mali auctoritate factum. 4. Si hæc omnia ita mores, ut pertinacia, inobedientia, dicacitas, sunt; non potest, etc., Siquidem furta; sive corporis defectus, qui antea polluta est. compositum videtur ex laterent. Christus vero multa secula post Hiphil et Hithpael; cf. Gesenii Lehrgeb., maritorum jus in uxorum dimissione re- p. 249. stringebat ad Toрveíav, quæ sola legitima divortii caussa in posterum esse deberet; Matth. v. 31, 32; xix. 3. 1, &c. And send her out of his house, &c. Pool. This is not a command to divorce Ver. 5. Au. Ver.-5 When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business [Heb., not any thing shall pass upon him]: but he shall be free at home one year, and shall cheer up his wife which he hath taken. them, as some of the Jews understood it, nor an allowance and approbation, as plainly appears, not only from the New Testament, Matt. v. 31, 32; xix. 8, 9, but also from Bp. Patrick.-Neither be charged with the Old Testament, Gen. ii. 24; Mal. ii. 16; any business.] No public employment was but merely a permission or toleration of that to be put upon him, which might occasion practice for prevention of greater mischiefs his absence from his wife; not so much as and cruelties of that hard-hearted people watching, or such-like. In the margin towards their wives, and this only for a these words are translated, nor any thing season, even until the time of reformation, as pas pass upon him, that is, he shall not pay it is called Heb. ix. 10, i. c., till the coming tribute. of the Messias, when things were to return to their first institution and purest condition. Ver. 6. לֹא־יַחֲבָל רֵחַיִם וָרָכֶב כִּי נֶפֶשׁ הוּא The husband is not here commanded to put TATT : bah οὐκ ἐνεχυράσεις μύλον, οὐδὲ ἐπιμύλιον, ὅτι outos évexvpášeɩ. Au. Ver.-6 No man shall take the nether or the upper millstone to pledge: for he taketh a man's life to pledge. The nether or the upper millstone. her away, but if he do put her away, he is com- Ged., Booth.-Delgado has well remarked, that "the first three verses in this chapter contain a chain of successive events, finishing with the case in ver. 3; and ver. 4; Rosen.-6, molam, sc. manuariam. Numerus dualis ponitur, quia mola ex duobus lapidibus constabat. 27, Imo ne metam quidem (ut Jud. ix. 53), quia neuter lapis sine altero ad moliendum sufficit. Sensus est: neque integram molam, neque dimidiam ejus partem, sine qua altera inutilis est, pignoris loco esse accipiendam. Prof. Lee.-, dual, m. A pair of millstones; a mill, Exod. xi. 5; Numb. xi. 8; Deut. xxiv. 6; Is. xlvii. 2; Jer. xxv. 10. 1, An upper millstone. Life. Ged., Booth., &c.-The means of life. Ver. 7. And it shall be righteousness, &c. Booth. It shall be accounted unto thee as an act of kindness. ἐὰν δὲ ἁλῷ ἄνθρωπος κλέπτων ψυχὴν ἐκ τῶν ἀδελφῶν αὐτοῦ τῶν υἱῶν Ἰσραὴλ, καὶ καταδυναστεύσας αὐτὸν ἀποδῶται, κ.τ.λ. Lord, i. e, esteemed and accepted by God as a work of righteousness, or holiness, or goodness and mercy, which oft is called Au. Ver.-7 If a man be found stealing righteousness, as Psal. cxii. 9; Prov. x. 2; any of his brethren of the children of Dan. iv. 27. Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you. And maketh merchandise of him, &c. See notes on xxi. 14. Bp. Patrick. It shall be righteousness unto thee. Procure thee a blessing from God, who will esteem it an act of great mercy which is often called by the name of righteousness in the holy books, Psalm cxii. 9; Prov. x. 2, &c. Nay, such-like actions are properly called tzedekah, or righteousness, according to the opinion of Maimonides, who observes (More Nevochim, par. iii., cap. 53), that this word doth merely signify giving to every man his own. "For when a man pays the hireling his wages, or a debtor pays his creditor, that is not called tzedekah; but what a man doth out of pure love to virtue and goodness (as πρόσεχε σεαυτῷ ἐν τῇ ἁφῇ τῆς λέπρας. φυλάξῃ σφόδρα ποιεῖν κατὰ πάντα τὸν νόμον ὃν ἂν ἀναγγείλωσιν ὑμῖν οἱ ἱερεῖς οἱ Λευίται, κ.τ.λ. wounds), is properly called by that name. 121 From whence it is said, concerning the restoring of a poor man's pledge, it shall be to thee for righteousness. That is, saith Dr. Hammond (in his Practical Catechism), that degree of mercy which the law required of every Jew, without which he could not be accounted righteous: but there was a degree of bounty beyond this, called chasidah, which was an righteousness or goodness. Rosen. LXX reddunt Xenμoσúvn. Au. Ver.-8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do. excess of Rosen.-8 Custodi te in plaga lepræ, rel. Sensus in morbo lepræ diligenter obser- Id enim significat vox illa apud Arabes, vate omnia, quæ sacerdotes vos docent. Chaldæos et Judæos recentiores. 2 And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number. and to the widow: nor from the last shall ment, that the judges may judge them; then ye take her garment, as a pledge." The they shall justify the righteous, and conpresent Heb. has no copulative before demn the wicked. orphan, but reads thus: ' 72, "Thou shalt not decline doing justice to the stranger orphan :" and what is more singular, this is also the reading of Sam. But most of the antient interpreters must have read ", and this is still the reading of twelve of Kennicott's MSS. De Rossi found this same reading in seven MSS. of Onkelos, and in the printed edition of Sora, 1490. The other addition in this verse, "and to the widow," I have inserted, in my version, on the authority of Sept. and two Heb. MSS. This was, at first, the reading of one of De Rossi's copies of Onkelos: and by comparing the precept with Exod. xxii. 21; Jer. xxii. 3; and Zach. vii. 10, one must be convinced, I think, that this is no interpolation. 3 Forty stripes he may give him, and not exceed lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee. That the judges may judge them; then they shall justify, &c. Booth. Then shall the judges judge them; and shall justify, &c. Bp. Horsley.-1, &c. Better rendered in Queen Elizabeth's Bible, "When there shall be strife between men, and they shall come into judgment, and sentence shall be given upon them, and the righteous shall be justified and the wicked condemned; Then, if so be, the wicked " Ged.-1, 2, When two men, at variance, have appealed to the judges, and these have acquitted the innocent, and condemned the guilty; if the criminal be deemed worthy of flagellation, the judge shall cause him to be laid down, &c. 2, 3, According to his fault, by a certain number. Forty stripes he may give him, and not exceed. Bp. Horsley.-Rather, "according to his fault. To the number of forty stripes he may give him, [but] not exceed.' See LXX. 3 Lest, &c., thy brother seem vile unto thee. Equivalently Pool, Patrick, Rosen., oculis tuis, i. e., ne minor illius cura et ratio Gesen., Lee. Ne vilis fiat frater tuus coram habeatur, quam ut humanitas postulat, nec Niphal verbi omnibus, quibus occurrit, locis, vilescendi notionem obtinet.-Rosen. 1 ἐὰν δὲ γένηται ἀντιλογία αναμέσον ἀν- Ged., Booth.-"Lest thy brother should θρώπων, καὶ προσέλθωσιν εἰς κρίσιν, καὶ faint before thine eyes. Vulg. paraphrases κρίνωσι, καὶ δικαιώσωσι τὸ δίκαιον, καὶ κατα- the whole comma thus : ne fade laceratus γνῶσι τοῦ ἀσεβοῦς, 2 καὶ ἔσται ἐὰν ἄξιος ante oculos tuos abeat frater tuus. Onk. πληγῶν ὁ ἀσεβῶν, καθιεῖς αὐτὸν ἔναντι τῶν and Syr. retain the Hebrew word; Tharg., KρiTWV, kai μаoτiyóσovoi abтòv évavríov, be contemptible; and so equivalently αὑτῶν κατὰ τὴν ἀσέβειαν αὐτοῦ, 3 Kai both Arabs, Pers., and Gr. Ven., which ἀριθμῷ τεσσαράκοντα μαστιγώσουσιν αὐτόν. last has ἀτιμάσθη. Michaelis rejects all οὐ προσθήσουσιν. ἐὰν δὲ προσθῇς μαστι γῶσαι ὑπὲρ ταύτας τὰς πληγὰς πλείους, ἀσχημονήσει ὁ ἀδελφός σου ἐναντίον σου. Au. Ver.-1 If there be a controversy between men, and they come unto judge these interpretations, and takes mp in its common signification of arere, corresponding with the Latin metaphor, urere loris; and Dathe thinks this a very ingenious and probable explanation. Ingenious it certainly |