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The aged to be respected.

LEVITICUS.

Just weights, balances, fc A. M. 2514. 29. m Do not prostitute thy shall be unto you as one born A. M. 2514. B. C. 1490.

B. C. 1490. An. Exod. Isr. 2. daughter, to cause her to be a among you, and w thou shalt love an. Exod. Isr: 2

Abib or Nisan. Abib or Nisan whore; lest the land fall to whore- him as thyself; for ye were dom, and the land become full of wickedness. strangers in the land of Egypt: I am the

30 · Ye shall keep my Sabbaths, and P re- LORD your God. verence my sanctuary : I am the Lord. 35 Ye, shall do no unrighteousness in

31 . Regard not them that have familiar judgment, in mete-yard, in weight, or in spirits, neither seek after wizards, to be defiled measure. by them: I am the LORD your God.

36 y Just balances, just? weights, a just 32 - Thou shalt rise up before the hoary ephah, and a just hin, shall ye have: I am head, and honour the face of the old man, the LORD your God, which brought you out and · fear thy God : I am the Lord.

of the land of Egypt. 33 And if a stranger sojourn with thee in 37 . Therefore shall ye observe all my stayour land, ye shall not u vex him.

tutes, and all my judgments, and do them: I 34 ' But the stranger that dwelleth with you am the LORD. m Deut. xxiii. 17. En Heb. profane.

- Ver. 3 ; chap. xxvi.
i Exod. xxii. 21; xxiii. 9. Or, oppress.

- Exod. xii. 2. -P Ecclus. v. 1. -9 Exod. xxii. 18; chap. xx. 6, 27; Deut. 48, 49.- * Deut. x. 19. - Ver. 15. Deut. xxv. 13, 15; xviii. 10; 1 Sam. xxviii. 7; 1 Chron. x. 13; Isa. viii. 19; Acts Prov. xi. 1 ; xvi. 11; xx. 10. Heb. stones - Chap. xviii. xvi. 16. - Prov. xx. 29; 1 Tim. k. 1.- Ver. 14,

4, 5; Deut. iv. 5, 6; :1; vi. 25. Verse-29. Do not prostitute thy daughter) This' of futurity; fortune-tellers, astrologers, &c., &c. To was a very frequent custom, and with examples of -it attempt to know what God has not thought proper to writers of antiquity abound. The Cyprian women, reveal, is a sin against his wisdom, providence, and according to Justin, gained that portion which their goodness. · In mercy, great mercy, God has hidden husbands received with them at marriage by previous the knowledge of futurity from man, and given him public prostitution. And the Phænicians, according to hope--the expectation of future good, in its place. Augustine, made a gift to Venus of the gain acquired See the note on Exod. xxii. 18. by the public prostitution of their daughters, previously Verse 32. Before the hoary head) See the note on to their marriage. " Veneri donum dabant, et prosti- Gen. xlviii. 12. tutiones filiarum, antequam jungerent eas viris."—De Verse 33. If a stranger sojourn] This law to proCivit. Dei, lib. xviii.,.c. 5; and see Calmet.

tect and comfort the stranger was at once humane and Verse 31. Regard not them that have familiar spi- politic: None is so desolate as the stranger, and rits] The Hebrew word nije oboth probably signifies none needs the offices of benevolence and charity more: a kind of engastromuthoi or ventriloquists, or such as and we may add that he who is not affected by the dethe Pythoness mentioned Acts xvi. 16, 18 ; persons solate state of the stranger has neither benevolence nor who; while under the influence of their demon, became charity. It was politic to encourage strangers, as in greatly inflated, as the Hebrew word implies, and gave consequence many came, not only to sojourn, but to answers in a sort of phrensy. See a case of this kind settle among the Jews, and thus their political strength in Virgil, Æneid, 1. vi., ver. 46, &c. :

became increased ; and many of these settlers became -Deus ecce, Deus! cui talia fanti

at least proselytes of the gate if not proselytes of the Ante fores, subito non vultus, non color unus,

covenant, and thus got their souls saved. Hence huNon comptæ mansere comæ ; sed pectus anhelum,

manity, sound policy, and religion said, Ver not the Et rabie fera corda tument ; majorque videri,

stranger ;, thou shalt love him as thyself. The apos. Nec mortale sonans, affiata est numine quando

tle makes use of a strong argument to induce men to Jam propiore Dei.

hospitality towards strangers : Be not forgetful to en-Invoke the skies,

lertain strangers, for thereby some have entertained I feel the god, the rushing god, she cries.

angels unawares, Heb. xiii. 2. Moses also uses a

powerful motive: Ye were strangers in the land of While yet she spoke, enlarged her features grew,

Egypt. The spirit of the precept here laid down, may Her colour changed, her locks dishevelled flew.

be well expressed in our Lord's words : Do unto all The heavenly tumult reigns in every part,

men as ye would they should do unto you. Pants in her breast, and swells her rising heart :

Verse 35. Ye shall do no unrighteousness] Ye shall Still swelling to the sight, the priestess glowed, And heaved impatient of the incumbent god. Pitt. and especially in the four following, which properly

not act contrary to the strictest justice in any case, Neither seek afler wizards) D'Jy?' yiddeonim, the understood, comprise all that can occur between a man wise or knowing ones, from yt' yada, to know or un- and his fellow. * 1. JUDGMENT in all cases that come derstand ; called wizard in Scotland, wise or cunning before the civil magistrate; he is to judge and decide man in England ; and hence also the wise woman, the according to the law. 2. METE-YARD, 7702 bammidwhite witch. Not only all real dealers with familiar dah, in measures of length and surface, such as the spirits, or necromantic or magical superstitions, are reed, cubit, foot, span, hand's breadth, among the Jews; here forbidden, but also all pretenders to the knowledge or ell, yard, foot, and inch, among us. 3. Weight,

Of giving seed to Molech,

CHAP. XX. and the punishment of this crime. Spona bammishkal, in any thing that is weighed, the ter, but they are such only to us; for there can be no weights being all according to the standards kept for doubt of their having been perfectly' well known to the the purpose of trying the rest in the sanctuary, as ap- Israelites, to whom the precepts contained in this chappears from Exod. xxi. 13; 1 Chron. xxiii. 29; these ter were given. Considerable pains however have weights were the talent, shekel, barleycorn, &c. 4. been taken to make them plain, and no serious mind MEASURE, 17712da bammesurah, from which we derive can read them without profit. our term. This refers to all measures of capacity, such 2. The precepts against injustice, fraud, slander, as the homer, ephah, seah, hin, omer, kab, and log. enmity, &c., &c., are well worth the notice of every See all these explained Exod. xvi. 16.

Christian; and those against superstitious usages are Verse 36. Just balances] Scales, steel-yard, &c. not less so; and by these last we learn, that having Weights, D'JIX abanim, slones, as the weights appear recourse to astrologers, fortune-tellers, &c., to get to have been originally formed out of stones. Ephah, intelligence of lost or stolen goods, or to know the hin, &c., see before.

future events of our own lives, or those of others, is Verse 37. Shall ye observe all my statutes] npn highly criminal in the sight of God. Those who have chukkothi, from po chak, to describe, mark, or trace recourse to such persons renounce their baptism, and out ; the righteousness which I have deseribed, and in effect renounce the providence as well as the word* the path of duty which I have traced out. Judgments, of God, "ODUD mishpalai, from pov shaphat, to discern, deter- 3. The precepts of humanity and mercy relative to mine, direct, &c.; that which Divine Wisdom has dis- the poor, the hireling, and the stranger, are worthy of cerned to be best for man, has determined shall pro- our most serious regard. Nor are those which concern mote his best interest, and has directed him conscien- weights and measures, traffic, and the whole system tiously to use. See the note on chap. xxvi. 15. of commutative justice, less necessary to be observed

for the benefit and comfort of the individual, and the 1. Many difficulties occur in this very important chap-1 safety and prosperity of the state.

CHAPTER XX.

Of giving seed to Molech, and the punishment of this crime, 1-5. Of consulting wizards, &c., 6–8. Of

disrespect to parents, 9. Of adultery, 10. Of incestuous mixtures, 11, 12. Bestiality, 13–16. Different cases of incest and uncleanness, 17-21. Exhortations and promises, 22-24. The difference between clean and unclean animals to be carefully observed, 25. The Israelites are separated from other nations, that they may be holy, 26. A repetition of the law against wizards and them that have familiar spirits, 27. A. M.: 2800 AND the Lord spake unto 3 And I will set my face A. M. 2514.

B. C. 1490. An. Exod. Isr. 2. Moses, saying,

against that man, and will cut him An. Exod. Isr. 2. Abib or Nisan.

2 * Again thou shalt.say to the off from among his people ; be- Abib or Nisan. children of Israel, Whosoever he be of the cause he hath given of his seed unto Molech, children of Israel, or of the strangers that so to a defile my sanctuary, and to profane my journ in Israel, that giveth any of his seed holy name. unto Molech; he shall surely be put to death: 4. And if the people of the land do any ways the people of the land shall stone him with hide their eyes from the man, when he giveth stones.

of his seed unto Molech, and 'kill him not; Chap. xviii. 21.- - Chap. xviii. 21 ; Deut. xii. 31 ; xviii. 10; xxxii. 35; Ezek. xx. 26, 31. - Chap. xvii. 10.

d Ezek. v.. 2 Kings xvii. 17; xxiii. 10; 2 Chron. xxxiii. 6; Jer. 'vii. 31; 11; xxiii. 38, 39. Chap. xviii. 21. Deut. xvii. 2, 3, 5. NOTES ON CHAP. XX...

ther. I question the whole truth of these statements, Verse 2. That giveth any of his seed unto Molech] whether from Jewish or Christian rabbins. There is To what has been said in the note on chap. xviii. 21, no evidence of all this in the sacred writings. And we may add, that the rabbins describe this idol, who there is but presumptive proof, and that not very strong, was probably a representative or emblematical personi- that human sacrifices were at all offered to Molech by fication of the solar influence, as made of brass, in the the Jews. The passing through the fire, so frequently form of a man, with the head of an ox; that a fire spoken of, might mean no more than a simple rite of was kindled in the inside, and the child to be sacrificed consecration to the service of this idol. Probably a to him was put in his arms, and roasted to death. kind of ordeal was meant, the persons passing suddenly Others say that the idol, which was hollow, was di- through the flame of a large fire, by which, though vided into seven compartments within ; in one of which they might be burnt or scorched, yet they were neither they put flour, in the second turtle-doves, in the third killed nor consumed. Or they might have passed bea ewe, in the fourth a ram, in the fifth a calf, in the tween two large fires, as a sort of purification. See sixth an ox, and in the seventh a child, which, by heat- the notes on ver. 14; and chap. xviii. 21. ing the statue on the outside, were all burnt alive toge- Cæsar, in his history of the Gallic war, lib. vi., c. 16,

A. M. 2514.
B. C. 1490.

A, M. 2514.

B. C. 1490. An. Exod. Isr. 2.

Different abominations and

LEVITICUS.

uncleannesses forbidden. 5 Then 5 I will set my face the adulterer and the adulteress An. Exod. Isr. 2. against that man, and h against shall surely be put to death. Abib or Nisan. his family, and will cut him off,

11 ' And the man that lieth with Abib or Nisan. and all that i go, a whoring after him, to com- his father's wife, hath uncovered his father's mit whoredom with Molech, from among their nakedness : both of them shall surely be put people.

to death; their blood shall be upon them. 6 And the soul that turneth after such as

s 12 And if a man lie with his daughter-inhave familiar spirits, and after ,wizards, to go law, both of them shall surely be put to death : a whoring after them, I will even set my face they have wrought confusion; their bloor against that soul, and will cut him off from shall be upon them. among his people.

13 If a man also lie with mankind, as he 7 Sanctify yourselves therefore, and be ye lieth with a woman, both of them have comholy: for I am the LORD your God. mitted an abomination: they shall surely be

8 * And ye shall keep my statutes, and do put to death; their blood shall be upon them. them: n I am the Lord which sanctify you. And if a man take a wife and her

9. • For every one that curseth his father or mother, it is wickedness: they shall be burnt his mother shall be surely put to death: he with -fire, both he' and they ; that there be no hath cursed his father or his mother; Phis wickedness among you. blood shall be upon him.

15 w And if a man lie with a beast, he shall 10 And the man that committeth adultery surely be put to death : and ye shall slay the with another man's wife, even he that com- beast. mitteth adultery with his neighbour's wife, 16 And if a woman approach unto any beast,

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8 Chap. xvii. 10.—Exod.. Xx, 5.-i Chap. xvi. 7. 9 Chap. xviii. 20; Deut. xxii. 22, John viii. 4, 5. Chap Chap. xix. 31. Chap. xi. 44 ; xix. 2; 1 Pet. i. 16. - Chap. xviii. 8; Deut. xxvii. 23. Chap. xviii. 15.

- Chap. xviii. xix. 37.—Exod. xxxi. 13; chap. xxi. 8; Ezek. xxxvii. 28. 23. - u Chap. xviii. 22; Deut. xxiii. 17; see Gen. xix. 5; • Exod. xxi. 17; Deut. xxvii. 16; Prov. xx. 20 ; Matt. xv. 4. Judg. xix. 22. — - Chap. xviii. 17; Deut. xxvii. 23.p Ver. 11, 12, 13, 16, 27; 2 Sam. i. 16.

xviii. 23; Deut. xxvii. 21.

w.chap.

mentions a custom of the Druids similar to this. They burning alive, but by some kind of branding, by which made an image of wicker-work, inclosed those in it they were ever after rendered infamous. I need not whom they had adjudged to death, and, setting the add that the original, 197% 0x3 baesh yishrephu, may, whole on fire, all were consumed together.

without violence to its grammatical meaning, be underVerse 6. Familiar spirits). See the notes on chap. stood as above, though in other places it is certainly. xix. 31 ; and Exod. xxij. 18.

used to signify a consuming by fire.

But the case in Verse 9. Curseth his father or his mother). See the question requires some explanation ; it is this : a man notes on Gen. xlviii. 12, and Exod. xx. 12. He who marries a wife, and afterward takes his mother-in-law conscientiously keeps the fifth commandment can be in or wife's mother to wife also ; now for this offence no danger of this judgment

. The term 457'yekallel the text says all three shall be burnt with fire, and signifies, not only to curse, but to speak of a person this is understood as signifying that they shall be burnt contemptuously and disrespectfully, to make light of ; alive. Now the first wife, we may safely presume, so that all speeches which have a tendency to lessen was completely innocent, and was legally married ; our parents in the eyes of others, or to render their for a man may take to wife the daughter if single, or judgment, piety, &c., suspected and contemptible, may the mother if a widow, and in neither of these cases be here included; though the act of cursing, or of can any blame attach to the man or the party he martreating the parent with'injurious and opprobrious lan- ries; the crime therefore lies in taking both. Either, guage, is that which is particularly intended. therefore, they were all branded as infamous persons,

Verse 10. Committeth adultery] To what has been and this certainly was severe enough in the case of said in the note on Exod. xx. 14, we may add, that the the first wife ; or the man and the woman taken last word adultery comes from the Latin adulterium, which were burnt :, but the text says, both he and they ; is compounded of ad, to or with, and alter, another, or, therefore we should seek for another interpretation of according to Minshieu, of ad alterius torum, he that they shall be burnt with fire, than that which is comapproaches to another man's bed.

monly given. Branding with a hot iron would cerVerse 12. They have wrought confusion] - See tainly accomplish every desirable end both for punishchap. xviii., and especially the note on ver. 6. 'ment and prevention of the crime; and because the

Verse 14. They shall be burnt with fire] As there Mosaic laws are so generally distinguished by humanare worse crimes mentioned here, (see verses 11 and ity, it seems to be necessary to limit the meaning of 17,) where the delinquent is ordered simply to be put the words as, above. to death, or to be cut off, it is very likely that the Verse 16. If a woman approach unto any beast] crime mentioned in this verse was not punished by We have the authority of one of the most eminent

A. M. 2514.

A. M. 2514.
B. C. 1490.

Abib or Nisan.

Against incest, , uncleanness,

CHAP. XX.

wizards, and familiar spirits. and lie down thereto, thou shalt and all my judgments, and do An. Exod. Isr: 2. kill the woman and the beast : them : that the land, whither I An. Exod. Isr. 2. Abib or Nisan. they shall surely be put to death ; bring you to dwell therein, 6 spue their blood shall be upon them.

you not out. 17 - And if a man shall take his sister, his 23 And ye shall not walk in the manners of father's daughter, or his mother's daughter, and the nation, which I cast out before you : for see her nakedness, and she see his nakedness, they committed all these things, and i thereit is a wicked thing; and they shall be cut off in fore I abhorred them. the sight of their people : he hath uncovered his 24 Büt * I have said unto you, Ye shall insister's nakedness; he shall bear his iniquity. herit their land, and I will give it unto you to

18 y And if a man shall lie with a woman possess it, a land that floweth with milk and having her sickness, and shall uncover, her honey: I am the LORD your God, ' which nakedness; he hath discovered her fountain, have separated you from other people. and she hath uncovered the fountain of her - 25 m Ye shall therefore put difference between blood : and both of them shall be cut off from clean beasts and unclean, and between unclean among their people...

fowls and clean : n and ye shall not make 19 * And thou shalt not uncover the naked- your souls abominable by beast, or by fowl, ness of thy mother's sister, nor of thy father's or by any manner of living thing that creepeth sister : b for he uncovereth his near kin; they on the ground, which I have separated from shall bear their iniquity.

you as unclean. 20 · And if a man-shall lie with his uncle's 26 And ye

26 And ye shall be holy unto me: ' for I the wife, he hath uncovered his uncle's nakedness : LORD am holy, and have severed you

from they shall bear their sin; they shall die childless. other people, that ye should be mine. 21

d And if a man shall take his brother's wife, 27 A man' also or woman that hath a famiit is an unclean thing: he hath uncovered his liar spirit, or that is a wizard, shall surely be brother's nakedness; they shall be childless. put to death : they shall stone them with 22 Ye shall therefore keep all my fstatutes, stones : 8 their blood shall be upon

them.

* Chap. xviii. 9; Deut. xxvii. 22 ; see Gen. xx. 12. Chap. * Exod. jii. 17; vi. 8. Ver. 26 ; Exod. xix.5; xxxiii. 16; xviii. 19; see chap. xv. 24.—2 Heb. made naked. - Chap. Deut. vii. 6; xiv. 2; 1 Kings viji. 53. -m Chap. xi. 47; Deut. xviii. 12, 13.- b. Chap. xviii. 6. - Chap. xviii. 14. Chap. xiv. 4 Chap. xi. 43. = Or, moveth. Lo Ver. 7; chap. xviii. 16. Heb. a separation. -! Chap. xviii. 26 ; xix. 37. xix. 2; 1 Pet. i. 16. Ver. 24; Tit. ii. 14.- Chap. xix. 6 Chap. xvi. 25, 28.- Ch Chap. xviii. 3, 24, 30. Chap. 31; Exod. xxii. 18; Deut. xviii. 10, H; 1 Sam. xxviii.. 7, 8. xviii. 27; Deut. ix. 5.

Ver. 9.

historians in the world, Herodotus, to say that this was Verse 24. A land that floweth with milk and honey) a crime not unknown in Egypt; yea, that a case of Sce this explained Exod: iii. 8. this nature actually took place while he was there. Verse 25. Belween clean beasts and unclean] See Εγενετο δ' εν τω νομω τουτω επ' εμεν τουτο το τερας, the notes on chap. xi. Γυναικι Τραγος εμισγετο αναφανδον. Τουτο ες επιδειξιν Verse 27. A familiar spirit] A spirit or demon, avēpu u AMIKETO.--Herod. in Euterp., p. 108. Edit. which, by magical rites, is supposed to be bound to Gale, Lond. 1679..“ In this district, within my own appear at the call of his employer. See the notes recollection, this portentous business took place: a goat on Gen. xli. 8; Exod. vii. 11, 22, 25; and chap. coupled so publicly with a woman that every person xix, 31. knew it, &c.” After this, need we wonder that God should have made laws of this nature, when it appears From the accounts we have of the abominations these abominations were not only practised among the both of Egypt and Canaan, we may blush for human Egyptians, but were parts of a superstitious religious nature; for wherever it is without cultivation, and system? This one observation will account for many of without the revelation of God, it is every thing that those strange prohibitions which we find in the Mosaic is vile in principle and detestable in practice. Nor law; others, the reasons of which are not so plain, we would any part of the habitable globe materially differ should see the propriety of equally, had we ampler his from Egypt and Canaan, had they not that rule of toric records of the customs that existed in that country. righteousness, the revealed Law of God, and had not

Verse 22. The land, whither I bring you to dwell life and immortality been brought to light by the Gostherein, spue you not out,] See this energetic proso- PEL among them. From these accounts, for which we popæia explained in the note on chap. xvít. 25. From could easily find parallels in ancient Greece and Italy, this we learn that the cup of the iniquities of the Ca- we may see the absolute need of a Divine revelation, naanitish nations was full; and that, consistently with withoni which man, even in his best estate, differs Divine justice, they could be no longer spared. little from the brute. VOL. 1. ( 38 )

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The priests forbidden to mourn,

LEVITICUS.

except for near relatives.

CHAPTER XXI.

The priests shall not mourn for the dead, except for near relatives, such as mother, father, son, daughter, and

sister if a virgin, 1-4. They shall not shave their heads nor beards, nor make any cuttings in the flesh, because they are holy unto God, 5, 6. A priest shall not marry a woman who is a whore, profane, or divorced from her husband, 7, 8. Of the priest's daughter who profanes herself, 9. The high priest shall not uncover his head, or rend his clothes, 10 ; nor go in unto a dead body, 11 ; nor go out of the sanctu*ary, 12.' Of his marriage and offspring, 13–15. No person shall be made a priest that has

any

blemish, nor shall any person with any of the blemishes mentioned here be permitted to officiate in the worship of God, 16-24. A. M. 2514. ND the Lord said unto -- not profane the name of their ' A. M. 2514.

B. C. 1490. An. Exod. Isr. 2. Moses, Speak unto the priests God : for the offerings of the An. Exod. Isr: 2. Abib or Nisan.

the sons of Aaron, and say unto Lord made by fire, and e the Abib or Nisan. them, • There shall none be defiled for the bread of their God, they do offer; therefore dead among his people :

they shall be holy. 2 But for his kin, that is near unto him, 7 ? They shall not take a wife that is a that is, for' his mother, and for his father, and whore, or profane; neither shall they take a fòr his son, and for his daughter, and for his woman & put away froin her husband : for he brother,

is holy unto his God. 3 And for his sister a virgin, that is nigh| 8 Thou shalt sanctify him therefore ; for he unto him, which hath had no' husband; for offereth the bread of thy God : he shall be her may he be defiled.

holy unto thee : h for I the Lord, which sarc4 But he shall not defile himself, being a tify you, am holy: chief man among his people, to profane him- 9 i And the daughter of any priest, if she self.

profane herself by playing the whore, she 5 -They shall not make baldness upon their profaneth her father : she shall be burnt with head, neither shall they shave off the corner fire. of their beard, nor make any cuttings in their 10 k And he that is the high priest among flesh.

his brethren, upon whose head the anointing 6 They shall be holy unto their God, and oil was poured, and that is consecrated to a Chap. x. 6, 7; Ezek. xliv. 25; 1 Thess. iv. 13, 14, 15. Chap. xviii. 21; xix. 12.- - See chap. iii. 11.

Ezek. • Or, being a husband among his people; he shall not defile himself xliv. 22.- - See Deut. xxiv. 1, 2.- Chap. xx. 7,8. for his wife, &c. į see Ezek. xxiv. 16, 17.— Chap: xix. 27, xxxviii. 24. -k Exod. xxix. 29, 30; chap. viii. 12; xvi. 32; 28 ; Deut. xiv. 1; Ezek. xliv, 20.,

Nuin. xxxv. 25.- Exod. xxviii. 2 ; chap. xvi. 32.
NOTES ON CHAP. XXI.

been a general custom among the heathen. In the Verse 1. There shall none be defiled for the dead] book of Baruch, chap. vi. 31, the priests of Babylon No priest shall assist in laying out a dead body, or pre- are represented sitting in their temples, with their clothes paring it for interment. Any contaet with the dead rent, and their heads and beards, shaven, and having was supposed to be of a defiling nature, probably be- nothing upon their heads. Every person · knows the cause putrefaction had then taken place; and animal tonsure of the Catholic priests.. Should not this be putrefaction was ever held in detestation by all men. avoided as an approach to a heathenish custom ?

Verse 4. A chief man among his people] The word Verse 7. That is a whore] A postitute, though Sya baal signifies a master, chief, husband, &c., and is even reclaimed. as variously translated here.. 1. He being a chief Profane] A heathën, or one who is not a cordial among the people, it would be improper to see him in believer in the true God. such a state of humiliation as mourning for the dead Put away from her husband] Because this very hecessarily implies. 2. Though a husband he shall circumstance might lead to suspicion that the priest not defile himself even for the death of a wife, because and the divorced woman might have been improperly the anointing of his God is upon him. But the first connected before. sense appears to be the best,

Verse 9. She shall be burnt with fire.] Probably Verse 5. They shall not make baldness) See the not burnt alive, but strangled first, and then burnt afnote on chap. xix. 27. It is supposed that these things terward. . Though it is barely possible that some kind were particularly prohibited, because used supersti- of branding may be intended. tiously by the Egyptian priests, who, according to He- Verse 10.- He that is the high priest] This is the rodolus, shaved the whole body every third day, that first place where this title is introduced ; the title is there might be no uncleanness about them when they very emphatic, 51720 inan hatcohen haggadol, that ministered in their temples. This appears to have priest, the great one. For the meaning of j7a cohen, 578

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