25 And if " a woman have" an issue of her blood many days out of the time of ^rer separation, or if It run w^yond the time of her separation; all the days of the issue of her uDcleannnsij shall be as the days of her sepivation: lAie shnll be unclean.
26 Every bed whereon she lieth all thedayi of her issue, shall be unto her as the bed of mr separation: and whatsoever she aitteth upon shall be unclean, as the uDdc&iiaeBS of her separation.
27 And whosoever toucheth thqse tfaines shall be unclean, and shall wash his clothes, aiM bathe
28 But » if she be cleansed of her issue, then she shfdl number to herself seven days, and after that she shall be clean.
extrovdgfuit intereoiirH between the sexea. The diagraoefufUiaorder referred to here, is a foul blot, which ibe jutticeof Ood, in the couroe of provideuce, hat made in general th« inaeparabte consequent of (heae criminal iiiau^ncMi; snd aervea in some- meBaure to correct and reatrun tl^e vice itaelt In couotriea where public prostitution waa permitted, where it waa even n, rel^ous ceremony, among tlioae who were idolatera, this diaeaae must nocesaarily nave been frequent and prevalent. When ^e poltutiona and libertinism of former timee are conaidered, it aeems rallier atranse iliat medical men should have ad<^ted the opinion, and conaitmed so much time In endeavouring to prove it, viz. that the diaeaae is vudem. It mutt have exited, in certain meanire^ ever amce proatitution prevuled in the worldi and this noe been in everv nation of tha earth, from ita earlieat era. Tliat die laraeN ites might have received it from the Ea:^■pIian>■, and that it muai, ihroiigh the Ball-peor and AsIUeroUi abominationa, which they learned anil praciiaiid, have prevailed among the Mu^itee, &c- there wn be liitle reason to doubt. SupiioRing iliia dia^ae to bf; at all hinted at here, the lawa and ordinance* enjoined were at once witely and graciously calculated to remove and prevent it. By contact, contagion of every kind ia readily communicated; and to keep the idtoU from the diseased, muat be essential to the check and eradication of a contagious disorder. This waa the wiae and grand object of this most enlightened k^lalor, in the ordinances which he lays down in this chapter. I grant, however, tliat it was probably of a milder kind in ancient times j that it has gained strength and virulence by continuance! and that, associated with ■ome foreign cause*, it become greatly exacerbated in Kurope about 1493, the time in which some Iiave supposed it first began to exist, ihoiigl) there are strong evidences of it in country, ever since the eleventh eenUiry.. Veise U. Ana uAmi MKVer h» JotttAcA] Here we find that the saliva, sitting on ihc same scat, lying on the same tie<l, riding ou die aamo saJiilc, or simple contact, 'were sufficient to render the person unclean, meaning, pauibl^, in certain caaea, to communicate the disorder; and it is well known,'that in all these ways, tlie contagion Of this disorder may be communicated — is it not even poasible that the effluvia mwti the body of an infected person, may be ibe means of communicatrng the diaeaae 1 Sydenham expressly says, that it may be commimirated by laciatfoo, h.thdlm^, ttie saliva, sweat, and by the breath itself as well as by those grosser means, of which there is do question. But the term unr/«in, in this and die following caaea, is generally understood in a mere Ugal aense, the rendering a persmi u^fit for taertd ordinaruet. And as there was a mild kind of^gonorrhoio that waa brmigfat on by exc«suve htigue and ttie like, it may be that kind oidy, whidi the law has in viaw in the above ordinances.
Verse 18. 77i<y shall both battie ihemselves] What a wmid^rful tendency had th^se ordinattcen to prevent all excesses I The pain» which siich persons must take, the MeparationM which tlicy must observe, and the ^riratwHa which, in consequence, they must be exposed to m the waj of commerce, traffic, ttc would prevent litem fr^m mekiiig on unlawful use of lawful things.
Verse 24. Tlie common aenae of all mankind has led them to avoid the gross impropriety referred to in thia verse: and it has been a general opinion, dint oflapring obtained in thia way, haa been infectal with leprms, wcto~ fiilous, and other deeply radicated diseases, from which they and tlieir posterity have been scarcely ever freed. In chop. XX. 18. persons guilty of this are condemned to death: here only fo a »et><fn days' geparalUm, berante in the former case, Moses speaks of the act when both the ntan and woman were aequainUd with die sitoatioa: ia die latter, be speaks of a eas^ where dte eireanuMDce
29 And on eighth daf, she shall take unto her two turtles, or two young pigeonB, aod bring them unto the priest, to the door of the tabernade of the congregation.
30 And the pneat shall offer the one /or a sinoffering, and the other /or a burnt-offerinff; and the priest shall make an atonement for her before the LoBD, for the issue of her onclennneBs.
31 Thus shall ye i separate the children of Israel from their uncleannees, that they die not in their uncleanness, when they * defile my tabernacle that 18 among them.
33 I This is the law of him that hath an issue, " and of him whose Boed goeth from him, and is defiled therewith;
33 And of her that is sick of her flowers, and of him that hath an issue, of the man, ' and the woman; >> and of him that lieth with' her that is iiaelean.
Wm* n»l kitoan till aAerwvd; at least, ao U Oppevs thwe two place* riKNild bo uodentood, ao aa to be raconciJed.
Verse 39. 7Vo lurtka, or two ymng pigeMu] In &11 these easM, moral pollutioo was ever coDBidered u being.IcM or more preeeot, m even such inlirmitiea spmng boto the ongioal defection of nuui. On these accounts aacriflea must be offered; and in the caae of the woman, one of the birdi above mentioned must be sacrificed oi a amo^ering, the other as a bumt-offerinrj ver. 30.
Verse 31. TTw thaU ye weparaie the ekUdrm qf brad fnm thair uwteamu$»\ By this stparation, the cause beeane less frequent, and the eonlagioti, if it did exist, was prevented from Bpreadinr. So, pe*t-hmue» aodjever- WftrtU are constructed for the purpose of separating the infected from ^e sound; and thus contagion is lessened, whI its dilTution prevented.
litat they dU 7U>t] That life may be prolonxed by these prudeninl cares; and thai he who is miDrally and leaally unclean, may not preamte to enter into the tabernacle n Ood till pnnfied; lest be provoke Divine Justice to con- •ume him, while attempting to worship with a polluted mind, am) impure hands.
1. How unpromising and how forbidding, at the first view, was this chapter f and yet how full of wise, humane, auul moral reflations, manifiusting, at once, the wisdom and kindness of the great Legislator I Every word of God ■• purs in itsell^ and of great importance to us. He who cannot derive instruetion from tm chapter before him, and be led by a proper consideration Of its conteols, to adore the wisdom and goodness of Ood, must have either a very ■nipkl or a very vitiated mind.
i. In all these ordinances we may plainly see, that Ood bas purity of heart continually in view — that tlte soul may be hmy, he cuts off the oeeatiatu of sint and that men may be oUfged to Iteep in due bounds, and possess Oieir vetsela in sanetification and honour, ne hedges up dieir way with briars ao'l tliorns, and rentiers tranigreaaion pait\fiU, shameful, and *xptnnve.
3. iVercfUinr grace is not leas necessary than thai ^rhieh saeet, and i^irh preterves. These three chapters, avoided and neglected by mo$t, contain lessons of instnictioa for ait: ami though many things contained iu them, belowg exclusively to the Jewish people, as to the letter, yet in dte spirit ukI gracious design, they form a part of ibMS ntealod things which are tar us and for our childrsD) ud although they cannot be made the subjects of pid4ic oral instruction, yet they are hwhiy necessary to be mown I and hence the advantage of^reading the Scriplures in rcgalar order in private. May we read so as to miuUrUatut, and prtutUa what we kwie, that being wise unto nlvatioB, we may walk as diildrea m the light and of •liifh^iinwfaniithsreshall^iwooeasfon^/' dunMing.
of Aaron, when they offered before the Lord, and died:
3 And the Lord said unto Moses, speak unto Aaron thy brother, that he come not at all times into the h<Ay place within the veil before the mercv-seat, which ia upon the ark; that he die not: for ■ I wilt appear in the cloud upon tiie mercy-seat.
3 T huB shall Aaron > com e into the holy place; ■ with a young bullock for a sin-offering, and a ram for a burnt-offering.
4 He shall put on ' the holy linen coat, and he shall have the linen breeches upon his fleeh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore * shall he wash his flesh in water, and so put them on.
5 And he shall lake of " the congregation of the children of Israel two kids of the goals for a sin-offering, and one ram for a bumt-offering.
6 And Aaron shall offer his bullock of the nnoffering, which ig for himself, and ' make an atonement for himself, and for his house.
7 And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation.
8 And. Aaron shaU cast lots upon the two goats; one lot for the Lord, and the other lot lor the ' Bcape-goat.
9 And Aaron shall brin^ the goat upon which the Lord's lot ' fell, and oBer him/or a sin-oflering.
IHA. a T.lCM.W
Vawbl..^fttrthedsalki^t/utwotoiu^ Aaron] It ajqwan from this veraei that the natural pisee of this chapter is immediolely after the tenth, where 'probably it origilutlly stood; but the transposition, if it did take place, must be very aiteient, as all the veruons acknowledge ihia chapter, in the place in which it now stands.
Verse 2. T%at he come not at all times irUo the holy place] By the holy ^ace we are to understand here, whai IS ordtnarily called (he Ihl^ e/* HoHes, or most holy place } that place widtia the veil, where the ark of the covenant, &c. were laid up i and where God manifested his presence between the cherubim. In ordinary cases, the high priest could enter this place only ones in the year, thai la, on the day of aimual atonement; but in extraordinary cases, he might enter more fiw]uently, vix. while in tlie wilderness, in decamping and encamping, he must enter to take down or adjust the things) and on solemn pressing poblic occar siuu, he was obliged to enter in order to consult the Lord: ' but he never entered without the deepest reverence and. due preparation.
Tliat it may appear that tlie grand subjert of this chapter, the ordinance of the scape-goat, typified the d^aih and resurrection of Christ, and the atonement thereby made, I beg leave to refer to Heb. ix. 7—12. and 24—26. which I shall here transcribe, because it is a key to the whole of this chapter. Into the second {tabemaele) went the hi^ priest oitMe onee every year, not without blood, whieh ne offtruifar himseif, ana (or the error* of the papts. 7Tl« Holy Ghost this signifying, thai the taiy into the holiest tf all was not yet made manifest, wkUi as Ihefrcrl labernaclewas yet standing: irnich was a ffrure for Ihs time then present, in which were off'ered boik gifts and tacrUUea that could not make him that dUi the sertieo perfect, as pertaining to Vie eoneeietwei which stood only in meats and drinks, an-l divers washings, and eamal ordinances imposed on tJi in tilt the lime of rfformation. But Christ being come, a high }>rieat of good things to come, by a greater and more perfect tabemaeU, not made with hands, Uial is to say, not qf this building, neither by the BLOOo of OOATS and calves: but by his own blood he entered into the holy plaes, hating gained etemat redemotion for us— Owist!s not entered into Ihs holy places made with hands, which are Ihe jtgures qf the true, but into heaven ttse^, now to appear in the presence qf God foruai nor yet that he should o^ferhimseif qflen, as the high priest eTttereth into the holy place every year with the lilood (pothers; [for then must he qften havt suffered since the foundation of ihs world) but now, once in the end ftfthemHd^hathhe apptared to rvt AWAr Bin IT ms SACBinci or himbblf.
10 Bat the goat, <A which the lot fell to be the scape^at, shall be presented alive before the LofD, to nuJce ''an atonemeDt with him,
Vend 3. WUk a young buUoek for a nn-iiffermg] The buUock waa preKnled as a sin-Bering, for himaeJf, hia ^mity, iho whole pritslhood, sad probably the LevUet. The ram waa for a. burnt-offering, to Bisuify lhat he and his associateB were whoVy eomecrcUtd^oxiA to be -wholly em- }>lby«d in tliia work of the ministiy. "Ilie ceremonies with -which these two Bacrilices were accompanied, are detailed in die following verses.
Verse 4, He shall put tm tke holy linen coat] He wat not to dress in his pontifical garments, but in the simple ■acerdoial veatmenii, or those of the Levites, because it was a day of humiliation, and as he was to ofler sacrifices tor his own tint, it was necessair that he sbouM appear in habits suited to the occasion. Hence he has oeidier the nie, the epkod, the breastplate, the mitre, Ac, (heae con- ■dtuted his dress of dignity, a« the high priest of Ood, nioistering for others, and the represenlatiTe of Christ; btit now he appears before God aa a nnntr, offering an atonement for iiis transgressions, and his garments are those of humiliation.
Terse 7. And he ^uiil take the too goate] It is allowed on all hands that this ceremony, taken m all iu parts, pointed out the lA>rd Jesus dying for our sins, and rising again for our justification; Mine put to death in the flesh, but quickened by the SpiriL TVo goats are brought, one to be slain as a sacrifice for sin, the other to mtc the tnuugranoiui of the people confessed over hii bead, and then tobewntaway into tne wildernen. lUi animal, by this act was represented as bearing away, or carrying ifff, the lins of the people. The two goats made only one sacriRce; yet only one of them was stain. On« animal could not point out both the divine and human nature of Christ, nor show both his death and retxirrection, for the goat that was kUled, could not be made alite. The divine and human natures of Christ were essential to the grand expiation: yet the human nature almw si^fered; for the dtviite nature eould not sujfer; but its presence in the human nature, while agonizmg unto death, stamped those MNniei^ and the consequent death, with infinite merit. Tn« goa^ therefore, that was slain, prefigured his human nature, and its death: the goat that escaped, pointed out hi> resHrrection. Hie one showa the atcmement for ain, SI the ground of jtiatifieation; the other <^a^a victory, and the total removal of atn in the Mootification of tne soul. — Concerning these ceremonies, we shall see fiartbear particulars as we proceed.
According to laaimonides, j(/)em beasts were oflered on this day. " TTie daily, or morning and evening sacrifice, was offered as usual; — besides a bullock, a ram, and seven lambt, all burnt-offerings; \goat for a lin-oSerinc, whicb VB« eaten in the evening. Then a buUock for a mn-oAfering, and this thn burnt, and a ram for a burnt-offering t these both for thehijdi priesL Then the ram, for the coo- ■ecration; see ver. S. wbich is called the peoples ram. l%ey brought also, for the congregation, Ueo he-goats; the one for n sin-offering, the other for a seape-goai. Thus all the beaau offered on this great and eolemn day were rimex; the two daily aocrificea, otu btillock, two rams, and fMwn lambs; all of these burnt-offerings. 7\po goats for sin-offerings; one offered without, aira eaten on the evening; the other offered within, and burnt: and one bullock for a sin-offering for the high priest The service of all these fifteen beasts, is jieiformed on this day by the high priest only." See Maimonidea snd Ainsworth on theplace.
Verse 8. Aaron Aall east lots upon the two goats] The Jews inform ua that there were two lots, made either of wood, stone, or any kind of metal. On one was written ovi LABREM, for trie name, i. e. mn* Jehovah, wbich the Jews will neither write nor pronounce: — on the other was written StMtyV ia-AZAzsL, for the scaps-ooat: then th^ put the two tots into a vessel which was called ^thp ktOptii; the goats standing with their faces towards the west. Hen the priest come, and the goats stood before him, one on the right hand and the other on the left; the kalpey was then shaken, end the priest put in both his hands, and broiu^it out a lot in each; that wbich was in bis right band, he laid on the goat that was on his rigbt; and that in bis left hand, he laid on the goat that was on his left; and acconling to what was written on the lots, the smp«- «>at and the ^at for sacrifice, were aacertuned.— See IheMishna, in Tract. Yoma.
Tne determining this solemn business by lot, the disposal 01 wbich is with the Lord, Prov. zvi. 33. lihows that Ood f-eat atonement was to be made: hence he says, Behold, lay in Xion a stone elect (that is, chosen oy himself) anti precious, of infinite vaJue.
Verse 10. To be the scape-goat] 'jms AxazO, from tf &z, a goat, and Vim asal, to dismiss, i. e. the disminad, or aent-away goal, to distinguish it from the goat thai was to be offered in sacri^e. Most ancient nations had nnir*ott« sacrifices, to which they transferred, by certain rites and ceremonies, the guilt of the community at large, in tbe same manner in which the scape-goat was used by the Jews. The white bull that was sacrificed by the %yptians to their god Apis was of this kind, they cut off tbe bead of the victim, «4iicb they had sacrificed, and after having loaded it with execrations, that "if there, be any evil lianging over them or the land of Egypt, it may u poured out upon that head;" they either sold it to iha Greeks or threw it into the Nile. — See Hxaoo. EuUrjp. p. 104. edit. Oale.
Petronius Arbiter says, that it wasacustomamongdw ancient inhabitants of Marseilles, whenever they were afflicted by any pestilence, to take one of tbe poorer dtizens, who offered himself for tbe purpose, and having fed him a whole year with the purest ana best food, adorned him with vervain, and having clothed him with sacred vestments, they then led him round their city, loading bim with execrations; and having prwtd ibat ul the evils to wbich tbe dty was ezposed, might foil upon him, ibey then precipitated bim bim tm top t^ a rocs. Satmam, in ^ns.
Suidas, under tbe word iri(>iUf". observes, that it was a custom to devote a man annually to death, for the nfoty of tbe pe<^le, with these words, wtfiinn* ajM* j^**. Be thou our purifitr; and having said so^ tbty throw him into die sn, as a wrifiee to Neptune. It was probably to this custom that Virgil alludes, when speaking of the pilate I*aUnurus, who fell into tbe sea and was drowned, he says,
But the nearest resemblanee to the scape-goat of the JShbrtws, is fbuitd in tbe As^tmmeod Jhtgg of the J9Sitdfaa, wbera a horu is used instead of a g^at, thfc deKription of wbich I ehai\ here introduce bma Mr. HaUMTs code of Qentoo Laws; Introduction, p. xiz.
"Hiat the curious," says he, "may form some idea of this Gentoo sacrifice when reduced to a symbol, as weQ as from the tubsequent plain account given of it in a charter of ^e code, sect. iz/p. i^, an explanation of it is here inserted from D&rul SneMA't fomous Persian tianslalioa ut some eotnnmiiaries upon the four Bnd^ or original acriptures of HIndostan: me work itself is extremely stsn^ and it was by mere nocident that this bttle specimea was procured.
" The Asbummeed Ju^ does not meicly consist in the performance of that ceremony which is open to the inB|>eetion of the world, namely, in bringing a^rw and aacrifioing him; but A^ummeed is (o be taken in a mystic signification, as implying, that the sacrificer must look upon hxwtseff to be hfpified in lhat horse, such as he shall be described; because the religious duty of the AaftumwMed Juirg comprehends all thoae other religious duties, to the performance of which all tbe wise and holy direM all thear actions; and by wbieh all die sincere profeasopi of every different hitb, aim at perfecticm. The mystie signifieatson thereof ia as follows; the luad of that unblemished bora, ifl the ^mbol of the morning; hia eyes are tbe sun; hia breath the wind; bis wide^opening motxih is the biskw&ncr, or thaf innofe warmik whicb invigorates all the world; bia body qrpigea one entire year; bis back, parsdisc; D\Bbtiljf,im plains t hi9 hotff, ihiB earA; bksidss^ the fiur epuoUn As kaavens; the honea dHseoi^ dn inienaeduU tpatuhetween ike four quartert; the raac cf his limbs represent all distinct matter; the places when those limbs meet, or his joint*, imply the nwiAs, and halves of the month; which are called pOchC <ar fortnights;) hnfeet sizni^ **gfd and dav; and nij^t and dayare of four kini»: i. The night and day of Brihwt^; 2.Thenijd^tanddayAfaRfeb; 3. IIm ni^t and dnof the woria ^ the apMU diteamd onesMors,* 4. Tbe night and day of morlato. "niese four kinds are typifipd in nis four foet. l%e rest of his bones are tbe rmsfrWIa tions of the fixed stars, whicb are the tvtniy-eighi mtarta of the moon's coura^ called tbs hMor year; biSjCsM is Digitized by VjOOg Ic
un-ofisriaf, which u for himself, and shall Eoake an atonement lor himself, and for histiouae, and shall kill the bullock of the sin-offerine which ia for himself:
12 And he shall take * a censer full of burning eoalvoffire, trom off the altar before the Lord, andhis bands full of sweet incense beaten small, and bring it within the veil:
13 * And he shall put the incense upon the fire before the Lord, that the cloud of the incense may; cover the 'mercy-seat, that it upon the testimony, that he die not:
14 And * he shall take of the blood of the bullock, and sprinkle it with his finder upon the mercy-seat eastward; and before the laercy-seat shall he sprinkle of the blood with his finger seven times.
15 f i Then shall he kill tiie goat of the smoffering, that is for the people, and bring his blood ^within the veil, and do with that blood as he did with the blood of the bullock, and qirinkle it upon the merey-eeat* and before the mercy-seat:
16 And he shall > make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their trans-
Sressions in all their sins: and so shfJI ye do for le tabernacle of the congregation, that °> remaioeth among them in the midst of their uncleanness.
tbedoudi; iaa^ood, the sand/ his tendons, the rivers; his spleen snd liver, the vwurUaina; the hatr of his bixJy the vegetables, and his long hair, the trees; the forepart i^hisbody lypifios the^r«f half ^ the day, and the Airu^er
Srt the latter half; his yawning ia the fiasH of the jhinin^l atkl hia turning himsMi is the thunder of the cloud; his urine repreaeota the rain; and bis mental reflection is his onlr speedt. Tbs golden vessels which are prepared, before toe none ia let looa^ are the ^ <Ae datf^ and the ofaec where those Tends aieAepL iaa type of the ocean at the east; the <t/Mr vestdt whien are prepared after the horse islet loose, are' the light i^thenight, and the place where those vessels ore kept, is a type of the ocean of the west. These two sorts of vessels are always before and after the horse.— The Arabian horse, whien, on account of his swiftness is called ify, is the performer of dte journeys of angels; the T^ee, which is of the mee of Persian horves, is the performer of the joum^ of the Ktmdherps (or good spirits; the WSzbd, whkh is of the race of the deformed Tiliee hones, is the performer of the journeys of the Jins (or demons;) and the AAov, whfch u of the race of Turkish horses, is the performer of the joumeyv of manJeind: this one horse, which performs these several services, on account of his four different sorts of riders, obtains the four different appellations. The place where this horse remains is the grw ocean, which signifies the great spirit of Perm-Atma, or the universal MKil, which proceeds also from that Perm-AtmS, and is comprehend^ in the same Perm-Aima. The intent of this sacrifice is, that a man should consider himself ^ ^ in Ou place <(f that horse, and look upon all these oriieles am tvpified in himself; and conceiving the Almd (or divine •oul) to be an ocean, should let all uiought of self be absorbed in that Atmi.
"Hiis sacrifice is explained in Section IX. p. 127. of the Code of Hindoo Laws tlins,
" An Ashummeed Jugg is when a person, having commenced a Jugg, (i. «. religious ceremony) 'vnitea various arlicloa upon a scroll of paper, on a hoiwa nedt, and dismiaaes the honte, sendiog aloiig with the horas a stout and valiant person, equipped with Uie best necessaries and accoutrements to accompany the horse day and night, whithersoerer be shall choose to go; and if any creature, either man, genius, or dragon, should seize the horse, that man opposes such attempt, and having gained the victory upon aDSQle, again gives the hone his freedom. If sny one in this worM. or in heaven, or beneath the earth, would seize this borsS) sad the horse of himself comes to the houss of the eefebiiuor of the Jufg, upon killing diat horse, he must throw the flesh of hun upon the fire of the Juk, and otter the prayers of bis d«i^: such a ■Aigg is called a AMummeed, and the merit of it, ss a religtous work, is infinite."
17 And there shall be no man in the tabernacle of the congregation, when he goeth in to make an atmiement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for aU the congregation of Israel.
18 And he shall go out unto the altar that ts before the Lord, and make anatonement for it: and shall take of the blood of the bullock, and of the blood of the goat, and put U npon the honu of the altar round about.
19 And he shall sprinkle of the blood upcm it with his Raeer seven times, and cleanse it, and shallow it from the uncleanness of the children
20 Y And when he hath made an end of ^reconciling the holy place, and the tabernacle <^ the congregation, and the altar, be shall bring the uve goat:
21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniqnitiee of the children of Israel, and all their transgressions in all their sins, ' putting them upon the he.ad of the goat, and shall seiu him away by the hand of 'a fit man into the wilderness:
22 And the goat shall ' bear upon him all their iniquities, unto a land " not inhabited: and he shall let go the goat in the wilderness.
33 And Aaron shall come into the tabernacle
This is a most curious circumstonoe, and the coincidenoe between the religious riles of two people, who probably never hod any intercourse with each othe^is very remsrkfdile. I would not however say, thai the Hindoo ceremony could not have been borrowed from the Jews, (though it is very unlikely) no more than I should say, as some have done, that the Jewish rite was borrowed from the EgyptisB sacrifice to Apis, mentioned above, which is still more ua* likely. See particularly the note on Lev.'L4.
Verse 21. Aarendiall lay boAhis hands vponAthsad, &c.] What this imposition of hands meant, see in the notes on Exod. xxix. 10. and Levit. i. 4.
And confess over him all the iniqttities — iransgressiona — and «tna.] The three terms used here, iNxacirixs, r\v/y Svonoth, from &vah, to pervert, distort, or turn aside — tkanbo session s, a'fVDpeMimjfroia VVDpash^ to pass, to step forwards, or step over — and sins, Twtn eftotoon, bomntmi^uiiah, to miss the mark~nie woBpomd by the Jews to comprise every thing that implies a uMdi of the Divine law, or an offence ogtdnst God. See the note on Oen. xiii. 13. MaimobidcsgixesuslheconfiMion in the following words:
" O Lord, thy people, the house of Israel, have simud and done iniquity, and trespassed before thee. O Loid^ make atonement now for the iniquities and tron^ressions and sins, that thy people, the house of Israel, luve sinned and troasgressea against thee; (u it is written in the lav of Moses thy servant, saying, That in this day he cAo/I make atonement for you, to eleante you from all your sins before the Lord, and ye shall be clean." See the Msftno, vol. it. p. 239.
When this conressiou was finished, the goat was sent by a proper lumd to the wilderness, and there let loose; and nothing ftirther was ever heard a it Did not all this signify, that Christ has so carried and borne away our utu^ that wainst them who receive him as the only true atoning sacrinoe, they should never more be brougnt to remembrance 7
On the head of the scape-goat, a piece of scarlet cloth was tied, and the tradition ofifae Jews states, that if Ood accepted the sacrifice,, the scarlet cloth mmed vAiie, while the goat was leading to the desert; but if God hod not accepted this expiation, the redness continued, and the rest of^ the year was spent in mourning.
From the founouion of the church of Ood, it was ever believed by his followers, that there were certain in&llible tokens by which he discovered to genuine believera hia aceeptanee of them aod tbeir services. lYiia was aometimes done by a fire from heaven consuming the sacrificesometimes by an oracular communication to the priest or proj^t; and at olher times, according to the Jewish account, by Th^ngi»)e the fillet or cloth cm the bead of the aca;ie-goa^ from scarlet to vhilet but most commonly^ of the congregation, ^ and aluill imt offthe lioen ffarmente, winch he put on whea he went into the holy place, and shall leave them there:
!24 And he shall wash his fleah with water in the holy uLuce, and put oq his ^rmentti, and come forth, ' and offer his burnt-otierinfj, and the burnt-offering of the ]>eople, and make an atonement for himself, and for the people.
25 And ' the fat of the ein-oU'eriug shall he burn upon the altar.
26 And he that let go the goat for the scape-
foat, shall wash his clothes, ' and bathe hie ech in water, and afterward come into the cfmip.
27 * And the bullock Jbr_ the sin-otieriii^, and the goat for the sin-oflering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp: ana they shall burn in the fire their akins, and their flesh, and their dar.^.
28 And he that burneth them shall wash his clothes, and bathe his flesh in water, and aflerward he shall come into the camp.
■ 29 T! And this shall be a statute for ever unto you: mof ' in the seventh month, on the tenth day of the month, ye shall atHict your souls, and do no work at all, vrhether ii be one of your own fwuDtry, or a stranger that sojourneth among you:
30 For on that day shall the priest make an atonement for you. to *■ cleanse you, lhat ye may be clean from all your sins before the Lord.
31 * It shaU be a sabbath of rest unto you, and ye shall afflict your souls by a statute for ever.
33 And the priest, whom he sliall anoint, and whom he shall • consecrate to minister in the priest's ofHce in hie father's stead, shall
■ad especially under the Qoqiel diapeasation, he gives ihia aasunuice to true believers, by the teaiitnony o7 his Spirit in their consciences, that he boa forgiveii theii iniquities, transgressioDs, and sins, for Ilia take, vho haa carried their griefs, and borne their sorrows.
Verse 26. He thai let go Uu goat — thaU toash, JNot only Ihe pers<»i who led him away, but the priest who Cfuuecrated him, were reputed uncleaii, because the goat hisosetf was unclean, being considered as bearing the sios of (be whole congregation. On this account both the priest and the person wlio lad him to the wilderness, were obliged to waah their clothes, and, bathe themselves, before they could come into the camp.
Verae 29. TTu ttventh month, on the tenth day iff Ihe nonih.] The conunandment of bsting, and sanctifying ihia tenth day, is again repeated, Levit. xxiii. 27—32.; -but in the latter verse it is called tliG nirilh day at even, because the Jewish day began with the evening. The sacrifices whicli iha day of aiooement aliould have TJtor< tlian other days, are mentioned, Numb. xxix. 7 — 11. And ibe
Jiubilee, which was celebrated every 50th year, was eolemny proclaimed by sound of trumpet on this tenth dav, Lev. XXV. 8, 9. A s}iadow, says Mr. Ainsworih, of tnat acceptable year of the Iiord, the year of freedom which Christ has proclaimed by the trumpet of his Gospel, Luke iv. 1&— 21. 2 Cor. vi, 2.— This Beventh month was T\»ri, and answers to a part of our September and October. It was the ttventh of the sacred, and the Jirel month of tlie eivU year.
Hie great day of atonement, and the sacrifices, rites, (md ceremonies prescribed for it, were commaoded to be Bolemniwd by the Jews through the whole of their dispensation; and as long as Ood should acknowledge them tor his people; yet, in tlie present day, scarcely a riiadow of these thiiws remains: there is no longer a scape-goat nor a goat Jar sacrifice, provided by them in any place. Hey are slnnert, and tliey are without an atonement. Bow strange it is diat ihev do not see that the essence of Jheir religion is gone, and that coasequenlly God haa thrown them enurely out of the covenant with himself. The true expiation, the Christ cnicified, they refuse to receive, and are coasequenlly without temple, altar, scape-goat, atone-.mcDt, or any means of salvation! The state of the (Jentile world is bad: but that of the Jews is doubly deplorable. Tlieir total excision excepted, wrath is cnme upon them to Ibe uttennosl. VHiat a proof ia this of the truth of the preJiclions in their own law— and of those in the Gospel
33 And he shall make an atoDcment for the holy sanctuary, and he shall tnedic ao atonement for the tabernacle of the congregation, and for tlie altar, and he shall raak^ an atouemeat for the priests, and for all the people of the congregation.
34 I And this.shall be an everlasting Ktatate unto you, to make an atonement for the childrui of Israel, for all their sins ^ oikc a year. And he did as the Lord commanded MoseS.
Utwrnxk, wlicn ihij ui uU msle an uAriiig lu iht Ldd.u] UnaitiB diaubfr. bccinsff, U-a ThcpTitM iaiuipriiiliS t>HtilDail,a Thrr ill uttct HcrtlbH ID de>0i,1. Tin hijaneuon u> brinf ilw oStnip le tkc dosi al ibru>hniwcle,lan]iMiaj,B,a Tb* Mine of UniiJbKtaBinlr lartiddn.ia 1> lailicllfeof UHlHt; ml tajtiiM umiJiaaii Mnaomt fmiimi ■Dnk.ll.lS. V ■ bird u bna ba ukm in hmnlw, ii* Uoad mux be rxwid txH, ud esmd tfft <laa,brikina«MMbi«alCMa,13,l«. "ii i ' I' - i ifciil llil Sii f
2 Sp«ak unto Aaron, and unto his sons, and unto all the children of Israel, and say uato them: This is the thing which the Loan hath commanded, saying,
3 What man soever there be of the house OF Israel, > that killeih an ox, or lamb, or goat, in the camp,or that killelh it out of the camp,
4 " And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LcHtn berore the tabemacto of the Lord, blood shall be " impated tinto that man; he hath shed blood; and that man " shall be cut off from among his people;
of Christ! Who, wiih Ibe Jews, and the Bible beTore hm eyes, can doubt die truth of that Bible as a divine Revela' tioni Had this people been extinct, we might have doubt«d whether there were ever a people on the eanh that acknowledged such a law, or observed such ordinances i but the people, their law, and their prophets, are still in being, and all proclaim wliat God has wrought, and lhat bs bu now ceased to work among them, because tbey luiTe refused to receive and profit^y the great atmieineDt: and yet be preserves them aliv^ and in a state of complete separation from all the people of the earth, in all places of their dispersion 1 How powerfully does the preservatioil of the Jews, as a distinct people, bear testimony at once i* the truth of their own lav which they acknowledge^ tad the Chapel ChrUt, which they r^ect!
% But while the Jews sit in thick darkneka, beemse of Ihe veil that is on their hearts, though ilie light of the glory of God is sliinins' all around them, hul not into them, because of tlieir unbelief; in what slate are those who prafess to see their unhtlief and obstinacy, acknowledge the truth of ihe New Testament, oud yet are Hviiig without an atonement appUed to their souls for the removal of dcir iniiiuitie^ Iransgresaions, ood sins T These are aJso in the GslI of bitterness, and bond of iniquiiy. An all-suffieiest Saviour held out in Ihe Netc Vestavient, can do thm no more good than a scape-froat and day of atonement, described in Ibe law, can do Ihe Jcks. As well may a man imagine that the word bread can nourish his body, as the name Christ can save his soul. Both must be received and apptUd, in order that the man may live.
3. Hie Jowi prepared ihemscives to get benefit firoa (his most solemn ordinance, by the deepMt humlUstioiM. According to their canons, they were obliged to abstsid from all meat and drink — from the 6otfi— from anointing themselves — to go bnrefoat — and he in a state perfod continevcv. He who is likely to get bene&t fbr his soul ilit'ougli the redemption that is in Christ, miiat humble himself under the mighty hand of God, cimfoss his iniqid^, abstain from e^-er^ appewonee of evil, and hdins on lum who died for bia o (fences, and rose again for bis justification. Tht soul that sesits not, shall not Jlnd, r — under the Gospel of Christ
NOTES ON CHAPTER XVU. Verse 4. And bringctii U not unto the door} As i fice was ever deemed esaentiBl to true lelieitm it -wtm neceaauy that it should be performed ia such a way m ■
5 To tbe end thaX the children of lera^ may brio; their sacrifices, f which they offer in the opeti field, even that they may bring them unto the Lord, unto the door of the tabernacle of tbe eongregation, unto the priest, and offer Uiem fiyr peace-oneringfl unto the Lobd.
6 And the priest " shall sprinkle the blood upon the altar of the Load at the door of the tabernacle of the coDsregation, and ' burn the fat for a sweet savour unto the Lord.
7 And they shall no more-ofi'er their sacrificea ■ unto devils, after whom they < have gone a wboring. This shall be a statute for ever unto them throughout their generations.
8 And thou ahalt say unto them, Whatsoever man there be of the house of Israel, or of the
MBiue Ai grmt nup06e of iu iiuUtation. God slooe CMild riioT DOW nut ihould bo done so ss to be pleuiiiK ia fail I and therefore be hw given the moec plain and Baiiiculv diieciioDa ctmcerning it. The Israelites, from meir long nsideoce in Egypt, an idolatrowi oountiy, bad donbtkao adopted many of their unflet; and many poraooM of the Peotaleuch nam to have been written mmly to oonrset and bring them back to the puri^ of tbe divine wonhip.
That no blood dMmld beofioed to idola, Qod eommanda every animal oaed for food or saerifice, to be elain at tbe door of the tabemade. While every animal was etaio in ttiia Mteri&eial way, even the daily food of the people must put than in nuad of Ibe tteoewiqr of a aamfioe for sin. Ferbape St. Paul had Ibia nreuauMnee in view wbea he ■aid, Wkeiher tii«r^br«ye eat or drink, or vkaUofVr tUtioaauOuglorf^fhd, 1 Cor. z. 81. and, Mftofaoeoer ye do, in wora or <U»d, do aUin Ihe nam* qf the iMraJMUa, giving tltanka to Ood and Ou Faitur by him.
While the laiaMitei were eoeamped in the wildenMss, it was oompaotively easy ut prevent alt abuses of this divine instiUitiOD, and thorefiMtf they were aU commanded to hriog Ibe oXe/i, ^utpi snd goato, to the door of the taber- Daele of the coogreg&tioo, (hat they might be slain there, and Ouir btoaa oprinJded uwon Ou aUar tif the Lord. But when (bey beomm seulea in (he prantised land, and the distance, in many cases, rendered it impo^ible for them to bring tbe animals to be slain for domestic uses, to the tem|de, they yen permitted lo pour out tbe blood in a eseri&etal waj oMO God, at ^uit leepeethre dwelling!, and to eover it «ridi the dostt aee veree 13. and see DeoL zti. QO, 21.
Stood AaU be imputed utUo that man"] Havingpoured not die blood improperly, he shall be conaidered as guilty of mttrder, because that blood, bad it been properly and oacriteiatfy employed, migfat have made stenemtet for ibe ms of a f"*"
VaraaT. TkM AaU na mora <{ffer Ouir oacrifiem umio dooUol They shall not sacrifice Bfvyv'j la-^airivL, to the hairy one*, to goaio. Tbe famous heathen god, Pan, was represented as having (he posteriors, boms, and ears of a goat i and tbe Mtndaiono, a people of ^ypl, bad a detey which they worshipped under this form. Herodotus w»ja, that all goats were wwdiipped in Egypt, but tbe hegoat particularly. It appears ajso. that tbe different ape ■od nwnltay species were objects of superstitiouawmhip; and bom these sprang, not only Menae* and Jupiier Am' mm, who was worshipped unoer the figure of a ram, Imt aiac Pmn and (he Simii, with the innumerable herd of tboee imaginary being*, oalyro, dryadt, hamydryadot Ac Ac all uoodiand gook and hud in veoeratian astong tike Egytrtiaoa, Qreelu, and Romans.
Hfier KAont Iftty havo goiu a nhoring.] Though this term ia frequently used toeztireas Uotefry, yet we are not lo suppose, thatn is not to be taken in a hieral sense ia many places in Scripture, even where it is used in connexion with idolatrous acts of worship. It is well known that Boat Poor, and AahtaroA, were worBlii[q>ed with iukW" ritea; auod (hat public prostitution formed a grand pwtof the worship of many deities among the Seypuens, Mcabites, Canaanitea, Greeks, and Romans. The great god of die two lattN- nations, Jttpiter, was represented as Uw gaoeral eortvpter of women: aiid of Vmtu, JFTora, Priafmo, and others, it is needless lo speak. Ttmt there was^uUie proatitutien in the patriarchaf times, see the note OB Oen. xxsviii. And thai there was publio proslitntioD at women to goats in E^nrpt, seeHaradotM, lik H. e. 46. p. Ua. edit. Galei who givesaeaae of this abomina-
9 And * bringeth it not unto the door of tlift tabernacle of the congregatidn, to offer it unto the Lord; even that man shall be cut off from among his people.
10 Tl * And whatsoever man there be at the house of Israel, or of the strangers that sojoura among you, that eateth any maimer of luoodi ■ I will even set my face against that soul that eateth blood, and will cut him off from among hjB people.
11 J For" the life of the flesh is in the bloodi and I have given it to you upon the altar, ■ to make an atonement for your souls: for ' it it the blood that maketh an atonement Ibr the souL
ble kind that took place in Egypt while be was in that eoontiy. Bee also many examples in Boehari^ voL iii col. 64L and see the note on ch. xx. 16.
Terse 11. FW the life qf the JMi is in the blood\ lUs aenieoce, which contains a most important truth, had existed in the Uosaie writings for 3G00 years, befoe tbe attention of any phtloM^iber waa drawn to the sulgeMi This is the more surinisms^ as the nations in trideh I^li* kMophy floaridwcL were those v^iidi especia% enjoyed Ibe divine oracles m their reepeotive languages. lW dte blood aetuallr uoesesses- a living jtrindf^t, and that the life of the whole body is derivedfrom it, is a doctrine of divine revelation, and a doctrine which the ofaservuiOM and experiments' of the most accurate anatomists have served stron^r to coafiim. live proper etreulo/fan of diia important fluid through tbe tcAote buiaiaa system, was first taxuht by Solosaon ia figorative lajiniag^ Eocles. xii. 6. ana discovered, as it is called, and oemonslrated by Dr. Harvcy in 162B; though some Italian philosOj^rs had the same notion a little before. This accurate anatomist was tbe first who folly revived the Mosaic notim of the. vitality of the blood t which notion waa afterward adoptecE by the justly celelnated Dr. John Hunter, profesonr of anatomy in Lobdmt J and established by him, by a great variety of strong reasoning and accurate ezperimenti. Ts. BUDport (his opinion, Dr. Hunter proves,
1. Tliat the blood unites living parte in some circumstances, as certainly as the yet rec«nt juices of ^e branch of one tree unite with that of another; and he dnnks that if eiihar of theee fluids were dead matter, they woald act as otiutuli, and no union would take plaoe in the animal^ or vf^ijetable kingdom: aad be shows that in die nature of (biOBs, thus is not a more intimate ceimexion between life atid a aolid, than \xtvem lift and hjluid.
2. He shows that the blood becomes vaoeuiar, like ether living pans of the body; and he dssDoailrated (his by w firepanition, in which veaotU ware clearly seen to snse^ rom what had been a toaguhtm of blood| for those ves* sels opened into the Mreara of the cirruladDg blood, wUdl was in contiguity with this coagulated mass.
3. He pnnred, that if blood be taken from the antij iik the most intense cold thai the human body can suffer, it will raise the thermometer to the same height, as blood taken in the most sultry heat This is a very powerfol argument of tbe vitality of the blood, as it is well known, diat living bodies alone have (he power of resisting great degrees « heat and cold, and of mainiatning in almost every situation, while in health, that temperature which we distinguish by the name of animal htat.
4. He prtrvea that -blood is capable of bemg acted iipoa by a stimulus, as it coagulates on exposure to the air, as certainly as the cavities of ibt abdompn and thorax become inflamed from (he same cause. The more the bloed is alive, i. e. the mure the anifnal is in healthi tbe sooner the blood coagulates on exposure t and tbe more it has kM of the living principle, as in cases of violent inflanttatiofi^ the I*-BB seitsiole it is to the stimulus produOed by bsingsxposed, and coagulalea more slowly.
fi. lie ptovea that tbe blood preserves lifo hi difierent paru of the body. When die nervea going to any part are ^uii orcut, the part beeomeo paralytic, ana loses all power of motion; but it does not mortify. But let the ortery bs cut, and ihen the part dies, and mortijieatian enmes. It mast thsrefora be the riiat principle of the biood, that keeps thdpsvtoto; nor does it appear Uist ins AM eso be arrounUd far on anv other principle.
6. He thinks (his vitatUy farther proved, from ^ essa of a peMott wbn was brought to St George's Hospils^
12 Therefore! said imtotbarhOdreD of Israel,
No eoul of you shall eat blood, neither shall anv Btraoger that sojourneth among you, eat blood.
13 And whatsoever man there be of the children of Israel'or of the Htrangera that soiourn amory you, which ' hunteth and catcheth any beast or fowl that may be eaten; he shall even <> pour out the blood thereof, and ■ cover it with
14 ' For it is the life of all fle*: the blood of it is for the life thereof; therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cait o£f.
15 11 « And every soul that eateth that which disdqfitaelf, or that which was torn with beasts, vhemer it be one of your own country, or a stranger, > he shall both wash bis clothes, ^ ftnd bathe himseff in water, and be unclean until the even: then shall he be clean.,
16 But if he woMh them not, nor bathe his flesh; then 1 he shall bear his iniquity.
for a iimple fracture of the O* humeri, auad who died ^MMt a raoiiih after. As the bonu bad not united, h« injeeud the arm, aad tbua found that the coagulated blood, l^di filled tlte cavi^ between the extremitieB of the fractured boaea, was become vascuiart and in some places wy zDuch ao, which v«B9ds, bad it been dead matter, it never could have produeed.
'niia system baa been opposed, and argumenta have been adduced to prove, that the principle of vitality exists not in the bbtod, but in- the wrmnu m/atenu But every argument on ibia ground. ^>pears to be done away 1^ the simDle coDsideTation, that the whole nervoua arateni, aa waU aa every other part of the body, ia originally derived frm the blood t fbr is it not from the blood of the mother, that the fistus haa its being and tMuridiment in the womb? Do not all the nerves, aa well aa the brain, &c originate from that alotu? And if it be sot vital, can it give the princ^ile of vitality to something elae, whidi then exclusively (though the effect of a cause) becomes the prindple of vitality to all the aolids and fluids of the body 1 This seems absurd. That (be human being iKWeeded originally from the blood, admitaof no doubt; and it ia natural and leaaonable to suppose, that as it was the causa under Qod, which generated all the other parts of the body, so it aiill cMitinues to be the principle of lif^ and by it alone, all the waatea of the asratem are repaired. Two pointa relative to tttia ai^ject are atron^ly aaaerted in Divine revelation, one by Hoses, the other by Sl Paul.
I. Motet aaya, 7%« ufm ^ th» JUA it in the uood, E<eviL xvii. 11. This has becoa proved by the mott indisputable fects.
S. St. Paul says, God hatk made qf cite slood all naiunu of!»«», Acts xvii. 28. And this ia demonatrated not only from there being only one pair, from whom all the nations of men faaveoeen derived, but also from the fact, that every human beine, from the first bom of Eve to the present hour, haa been formed out oC, and supported bv, the mother's blood: and that from the agency of this fluid, the human body, after being bom into the world, haa its increment >Lnd support. The reason given by God, for the law against eating blood, ia perfectly conclusive — / will tei my ^et agtUnat that tmU that taUtk bloodr—for the ufk, vsj nqiAeM, ^ Ihe jUak iainiha tiooo, and I have ^vm it to JMW upon the altar, to make an atmement for your Mm», 03«nwn naphmoteyeem, your livsb: for it tt the blood (because it is the life, voi n^iheah) that makeih an atonenunt for the wall (vsia do-nephasA, for the /t/e, for the word ia the same in all these cases.) By transgreaaion a man forfeits hia upe to divine ^iwttce, and he must dit, dtd not mercy provide him a raWtfuto— -the life of a beaal ia appointed and accepted by God, as a subwwit for the sinner's life; (in retisrenee to the life oSChriH, which was to be given for the It/e of die vxrUi:) but as this life ia in the BLOOD, and as the blood is the graiid principle ot vitality, therefore the blood is to be poured out upon the altar; and thus the i\ft of the beaot becomea a aulwtituie for the l\fe of the man.
And it ia well worthy of being remarked, that Cfariat not only diod for sinaera^ but our redemption is every where artribnted lo his ilood, and ihs Aedding of thiU hhodt and, thatm the altar of the erosi^ this make aftaionement fivthefiMs and ceu/a of men, he not only tHTitU la ■tuii] ihw obuoiijiiUoiB, iMIlinlKincuilHlheuekol lAaCk> II, V-C TkcKBiiiifi ifuiK da
3 " Aller the doings of the land of Eg>'pt, wherein ye dwelt, shall ye not do: and 'after the doings of the laud of Canaan, whither I bring you, shall ye not do: neither shafl ye walk in their ordinances,
4 ' Ye sbalt do mv judgments, and keep mine ordinances, to walk therein: 1 am the Lord your God.
bowtd hia kead, and gave up th* ghoH, but his side wis opened, the pericardium and the heart evidently pierced, that the vital fiuid might be poured out from the very aaU li/e, and ihat thus the blood, which ia the K/e, ihould be poured out to make an atonement for the of the aoMi.
The doctrine of JUbsaa and fiS. i>(itiJiwovesthstraih«iF the doctrine of flbrwy and BioUt: and the reasonings and experiments of Harvey and Btutdvr illustiaie and eenfirm the doctrine of Mooea and PanL Here, then, is % fiirtfaer procrf of the tnidi and entbori^ of Divine revelation. See the note on Gen. ix. 4. Dr. i> Carrie's Bmmg on the VUality qf the Blood, noi the article Blood in ihs Encydopadiaa.
Verse 14. Ye akaU wf As Nooi tfnamaiuur >ifjUah\ Independently of the moral reasons pven abov^ we may add, 1. "niat blood being highlv aUcaleacent, especiaUy in hot climates, ia subject to spee^ putrefaction. 2. That it affords a gnns nutriment, being very difficult ot dige^ion, insomuch so, that bulfa blood wasuaed in ancient tunes as poison, " ita extreme viscidity rendering it totally induestible by the powers of the human- stomach." 3. It is allowed that when blood was used in this country in great (quantities, the seurvy was more frequent than at odksr tunes. 4. It appears from history, (hat those nations who lived most on it, were very fierce, savage, and bartsuva^ such as the Scylhians, Tartara, Arabs of the desert, dke Scandinaviana, &c. &c. some of whom drank the blood of their enemies, making cupa o€ their seulls 1
Verse 16. ThtU whim diid of itself or that nhSth was torn} Beoause in both cases the Uood waa retained in the body; hence, thecotincilat Jerusalem forbad (h4n«'*WraNglad, aa well aa Uood; because in such beasts, the blood was coagulated in the-veina and arteries. — See Acts xv. 28:
Every thing considered, surely there is as litde vropriaty in eating of blood as there is neeeaaity to do it. Thej wh» will do odierwiK, must bear their iniquity. If blodd-eating be no oflenoe, then thev have no sin to answer for. The pnncipal subjects of this (Kapler, have been already ao amply handled in the notea, (hat there is no need to add any thing by way of reflectiona or improvements.
NOTES ON CHAPTER XVUt Verse 3. 7^ doinga qf the land tf Egypt — tmd Aa tandtff Canaan.] The worshipping of demons, beaata^ Ac aa roentituied in the preceding chapter, ver. 7. and the abominations mentioned in this chapter, from ver. 21. to 23.
Verse 6. Any Chat ia near qfkinj i-wa iKtr col Aaar baaroy any remjiani qf MajUeh: i. e. to any partieularly aJlied to nia own family, the prohibited degnes in which, are specified from the 7lnto the 17lh verse iochisive. Netwithstanding the prohibitions here, it must be evkhnt that in the inGuicy of the w(»-ld, pcfsooa very near of kin miat have been joined in matrimonial alliances; and thatevwi brothers must have matched with their own sisters. Has must have been tlie case in the family of Adam. In thess first instances, neoessity required this; when this neeeasity no longer existed, the thiug beoane inexpedient and improper, for two reasons: 1. HhU die duties owing ky nsr tute to rclativtt, migfatnot bscpn/buadtd with dwss of a ssciaiorpotitie^Jkind: fDroouldanuuibsahraAeraada buslmnrt \ a son and a husband; at the same tiroa^ aadiiilfil tbsdutiasof both? Imfom^. 2. Thatby inittiMiiy—
jnd^ents: ^ which iTa man do, he shall live in them: ' I am the Lord.
6 t None of vou shall approach to any that is "near of kin to him, to uncover tAetr nakedness; I am the Lord.
7 ' The nakedness of thy fiither, or the nakedness of thy mother, shall thou not uncover: she is thy mother; thou shalt not uncover her
8 * The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.
9 ' The nakedness of thy sister, the daughter of thv &ther, or daughter of thy mother, icketKer *he be born at home, or born abroad, even their nakedness thou sbalt not uncover.
10 The nakedness of thy son's daughter, or of thy daughter's daughter, even theu- nakedoeu tlkou shalt not uncover: for tbeir's is thin6 own nakednesB.
11 The nakedness ofthvfhther's wife's daughter, begotten of thy father, she is thy sister, thou diak not uncover her nakedness.
12 * Thoa shalt not uncover the nakedness of thy &ther^s sister: she is thy father's near Icinswoman.
13 Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's near kinswoman.
14 " Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thioe aunt
15 r Thou shalt not uncover the nakedness of thyjlaughter-in-Iaw; she i« thy son's wife; thou shalt not uncover her nakedness.
16 ■Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.
17 ' Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness: for they ar« her near kinswomen; it is wickedness.
ing widi odter families tho bonds of loeiad compact might be sueagthentd and extended, so that the love of our nei^- bour, Sec, nii^t u once be felt to be not only a maxim of ■ound policy, but oiwo a very practicable ami eaay duly; aod thua feuds, divisions, and wars be prevented.
Vene 16. 7%y brotJur^M wife] Thia was an illegal marria^ unless the brother died ehildieaa. In that case it was not on^ lawAil for her to marry her brother-in-law, bnt HwiTBsoA^^bythalav, Deat xxv, S. to take bar lo wife.
Terse 18. A wife to her nater\ T^oi shalt not marry two sisters at the same tinu, as iacobdtd Rachel and Leah; but there is nothin; in this taw that rendered it illegal to marry a stster-in-law, when her sister was dead; therefore, Ae text says, Hum dutU not take her in her lift time to vex her, alltidinr, probably, to the ease of the jealousies and vexatioos whien subsisted between Leah ana Rachel) andbywhichthefiunilypeaeevaasooflendistnrlMd. Some think that the text may be so understood as also to forbid poh/gamy.
Terse 21. Pass ttronyft the fire to JMWwA] The name of this idol is mentioned for the first time in this place. As the word "po vu^ec, or meUe, signifies king or govtmor, it is very likely that this idol represented the sun; and more panicawlr as the An appears to have been so much etnployud Hi his vorsnip. There are several opinions eonoeming the meaning of patting Virengh tkejtrt to Moleeh. t. Some think thu tlie temm httinemum, \bm ofTered on die fire to diis idol. 2. Others think ihaifhe childrenwere actually made a frum/'O^erin^ to him. 3. Butolherssuppoae dte cbiMren wore not bumf, but only passed through ttie fir&^or belwten tffo Jtrea, by way of consecration to ikim. "nuu some were adually burnt eUive to this idol, several scriptures, according to the opinion of commentalore, seem strongly to intimate, see among others, Pad. evi.
, 18 Neitlier shalt thou take >> a wife to her sister, ' to vex ker. to uncover her nakedness, beside the other in her life time.
19 IT 'Also thou shalt not approach unto a woman to uncover her nakedness, as long as she IS put apart lor her unoleanness.
20 Moreover • thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her.
2 1 And thou shalt not let any of thy seed pass through the fire to ' Molech, neithw shalt thou
22 I Thou sbalt not lie with mankind, as with womankind: it ur abomination.
23 * Neither shalt thou Ue with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto; it is < confusion.
24 " Defile not ye yourselves in any of these thinffs: " for in all these the nations are defiled which I cast out before you:
25 And o the land is defiled: therefore I do f visit the iniquity thereof upon it, and the land itself 1 vomiteth out her inhabitants.
S6_ ' Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations: neither any of your own nation^ nor any stranger that sojourneth among you:
27 (For all these abominations have the men of the land done, which werfihefore you, and the land is defiled:)
28 That *the land spue not yon out also, when ye defile it, as it spued out the nations that Were before you.
29 For whosoever shall commit any of these abominations, even the souls that commit them, shall be cut off from among their people.
30 Therefore iriiall ye keep mine ordinance, t that ye commit not anyone of these abominable customs, which were committed before you, and that ye "defile not yourselves therein: 'I am the LoBD your God.
33. Jerem. vii. 31. and Ezek. xxiii. 37—39. That others were only eotueerated to hia aervice by patting belmen ttDoJlrea, the rabbins strongly assert; and if Ahaz hod iMit one son, Hexekiah, (though it is probable he liad othenL see 2 Chron. xxviii. 3.) hs is said to have pasted through thejlreto MoUdx, 2 Kings xvi. 3. yet be succeeded his father in the kingdom, chap, xviii. 1. therefore this could only be a amKecroRon; his idolatrous father intending thereby to initiate him early hito the nrvioB of this ilenwn. See the note on chap. xx. 2.
Verse 22. With mankind] This abominable crtm^ firequent among the Greeks and Romans, as well as ttks Canaanttes, may be punished with death in this country.
Verse 23. With any btaal] This abomination is also punishable with death, by tlie laws of this counuy.
stand btfore a btaat] That this was often done in Egypt, there can be no doubt: and we have slready seen from the testimony of Herodotut, that a met of thw kind actually took place while he was in Egypt See the note on chap. xvii. ver. 7. and xx. 16.
Verse 25. Hu land ittdf vomiteth out her inhabitaniii] This is a very nervous prtwM>pp«fa, or perMtni/leaUon; a figure, bf which any part of inanimate nature may be represented as possessing the passioos and reason of man. Here the lone^ is represented asaa intelligantbeiiK with a deep and refined sense of moral goodanoevil) informatian concerning the abominations of the people, is browht to this personified land, with which it is so deeplv anecied, that a nouMa is prodoeed, anditvomitsoutitaabominaUe and aeraraed inbobitanta. It was' natural for the iiwpired penman to make use of such a figure, as tbedeaeription he was obliged togiveof Bomanvanaenonnoasnboninstuni^ must have affected him nearly in Um same way, in which he represents the land to be aHected.
Verse 30. Ye sAattfteq) mine orrfinaw«l The only way to be preserved from all false worship, is seriously to consider and devoutly to observe the ordinances of the true religion Hewholnthe thingsof God, goeanofcrtberAan bncmmY,lhuUiovritten,9iaihm&bAsafmm»lo^
2 Speak unto ail the congre^tton or the children of larael, and Bay unto them, " Ye shall be holy: for 1 the Lord your Qod am holy.
3 ■ Ye shall fear every man his mother, and his father, and 'keep my sabbaths: I am the Lord your God.
4 » Turn ye not unto idols, » nor make to yourselves molten gods: I am the Lord your Qod.
5 And if ye ofier a aacrifice of peace-otferings unto the Lord, ye shall offer it at your own
6 It shall be eaten the same day ye offer it, and on the morrow: and if ou^ht remain until the third day, it shall be burnt m the fire,
7 And if it he eaten at all on the third day, it is abominfUile; it shall not be acoepted.
8 Therefore everyone that ealeth it shall bear his iniquity, because he hath proffmed the hallowed thing of the Lord: and that soul shall be cut off from among hia people.
9 And =when ye reap the harvest of yonr land, thou shatt not wholly reap the comers of
ia never Iikelv to receive A E^ae creed, nor perform &super- ■titioua afit of wonbip,
1. Row true ia that word, 7%e law o/* £lke Z<oM t< rasr»CT; in a imall compua, and yet in a moat minute detail, it ootnpriaes every thing that ia calculated to itutract, dtr^ convinee, eorrtci, and Jorty^ the mind of man. WbUercr has a tendeni^ to eonupt, or injun man,,diat, it Jbrbida i wbatevar ia odeulated to oetitfort him, nomota (utd ■ooura hia beat intereeta, ibai, it eoninamla. It tokea him in poaaible ttatt», vi^wa him in all contuaionm, and providea for hia praaent and eternal happineaa.
2. Aa the human aonl ia polluted, andtenda to pollution, the great doctrine of the law ia Aohiwu to Ou liord t thia Itkeepa invariably in view, in ali ita command^ preeepu, Mdinaneea, ritea, and eeremoniea, And how ft»nbly in all tbeaedoea itaav, &ouJu>UUittOu Lard Sty Qad-viSi ail Oiy heart, and wiA all thy toal, and wUh all thy mttuL and with all tky wtrtngth; arid Ay nei^ibour as Vtytttf. Thia ia the prominrat doctrine of the preceding chapter i and thia ahall- be fulfilled in all them who btlievt; for OiriH ta Hu end of th» laiB far righUoumtt, to thm that beHe9€. Reader, manii^ Oodnrhia iaw, for by it ia ib»knamUdg»qFwim and magnify bim for hia wapei; fiirby diiaia theettn of do. Let the la» be thy adwolnaater to bring thee to Oiriat, that thou mayeat be juatified by faith; and thai the righteousneaa of the law may be fulftlled in thee, and that thou mayeat walk, not after tl\e ^eaLfautafterthe Spirit.
Vene3. Ycihatt fear vmy man kUmatkeF,eK.'\Yt •hall have the profoundeat reverence and reapect fiw them. fiat the nolea on Gen. kMiL 12. and on Exod. xx. a and 12.
Verae4. TumyenotunioidaU} B^^Vn dt/fm, literally nothings; and to thta St. Paul aeema lo allude, 1 Cor. viii. 4. where he say^ we Anota thai an idol ia hothum in Ae world. ' clMn. vii. If ^ Verae9. H%«n ye reap tt«AtirMtf] Liberty for the poor to ^lean both the eon-oelda and vineyarda, waa a divine nMiUitioo among the Jewa) for the waole of the Bloaaic diapwMation breiuhed, lik» dw Oiriatian, bme lo Ood, and ImevirieaM to nw. l^^^oor in Judea wars to Uv* I7
10 And thou shalt not glean thy Tineyard, neither shall thou gather every grape of thy vineyard; thou shall leave them Tor the poor ajid stratiger: I am the Lobo your God.
13 And ye shall. not * swear by my name falsely, ( neither shalt thou pro&ne the name of thy Grod: I am the Lord.
13 ^ Thou shalt not detraud thy Deighbonr, neither rob him: > the wages of him that ia hired, shall not f^ide with thee all night imtQ the morning,
14 Thou shalt not curse the deaf, ^ nor pat a atumblingblock before the blind, but shalt 1 fear thy God: I am the Lord.
15 " Ye shall do no unrighteousness in judg^ ment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteouBness ehalt thou judge thy neighbour.
16 Thou shalt not go up ana down as a talebearer among thy people: neither shalt thou ° stand against the blood of thy neighbour: I am
17 (* Then shalt not hate thy brother in thine heart: ^ thou shalt in any wise rebuke thy neighbour, 'and not suffer sin upon him.
18 ■ Thou flhalt not avenge, nor bear any
Sudge against the children of thy people, • bat ou shaft love thy neighbour aa thyaelf: I am the Lord,
19. Ye shall keep my statutes. Thou shalt not let thv cattle gender with a diverse kind: o thou shaft not sow thy field with mingled seed:
eleaninga from the com-fielda and vineyards. To tfa* Honour of the public and charitable apirit of the Engliak. thia mercifiU law ia^ in general, as mtich attended to, aa if it had been tncorporatw widi me OoaneL
Verse 13. TTu -wagto—ahaU not aftida wiA <fcaa att itight] For this plain reason, it ia the support of the man'a life and fiuntty 1 and th^ need to expend it as fiut aa it ia earned.
Verse M. l^ni ohaU not atroe the deqf\ Or aptaiooa of him, IjocMUse he caionot hear, and so cannot nodicaia hia own cbaraoter.
A'or piU a alumbling-block btfort the blindl He wbo ia capable of dcnng this, must have a heart eased widt cruelly. 'Hie apirit and design of these precepts are, that ito man shall, in any caae, take advantaga of the igaorance, simplicity, or inexperience of hia neighbour; lint in all things, do lo his neighbour, aa ha would, on a ctiianga of cEnmiosianoes^ that his neighbour should do to bin.
Verse 16. Twrn sAott not go uj) and down aa o lalofrsarerj S*n racii, signifies mtrador, apadlar, and is her* ^nlied to the person who tmvsla anxudtalinqs in scandal and eahimny, getting the seereta at every person and &mily, and retailing them wherever Kc goea. A otora deapicoble character exists not: such a person ia a pest to society, and should be exiled from the habitations 01 men.
Nalhor Aalt thou aland againH Ou Uood, Ac] Thou ahalt Bot be a blae witness; because hy aut^ lestirooDy the blood, the life <^ an innocent man may be endapgcrea.
Venal?. tW sAott not Aa<« tty Wftsr] Hmu shalt not only not do him any kind of evil, but thou shalt harbour no hatred in thy heart towards him. On the contrary, thou ahalt loothim aa thyaelf, ver. 18. Many persons sttfipose, from miaunderatanding our I^nd'a worda^ John xlii. 34. a new commandmeni give Junto you, thai yalom one ano&er, Ac that loving our neighbour as ourselves, waa first instituted under the Oospel. "niis versa shows the opinion to be unfounded, but to love aDOther mm ChriM has loved ua, L e. to lay down our Uvea for esA other, is eerlainly a new commandment; we have it simply on the authority of Jesus Christ alone.
.And not anffhr H» i^m him} If thou see him tin er know him to db addicted to ai^ thing by vhkik the aafccj at his «m1 is —^ig-^ thoa ibal^uldly and ofiectieft*
20 And whoBOver lieth carnally with a woman, that t< a boodmaid, * betrothed to a huBbana, '^and aot at all redeemed, nor freedom given her; ' she Bfaall be aceurged; *■ they ahall not be put to death, because she was not free.
21 And *he shall bring his trespaseK^eriog unto the Lobd, unto the door of the tabernacle of the congregatioii, eoot a ram Ibr a trespassofiering.
22 And the priest shall make an atonement for him, with the ram of the trespass-ofieriog, before the Lobd, for his sin which he hath done; and the sin which he hath done ahall be forgiven
Uely reprova him, and no means permit him to go on without counsel and advice, in a way that is leadii^ him to perdition. In a multitude of cases, timely reproof has been the means of saving the soul. Speak to him privattly if possible; if not, write to him in such a way, that biiOMlf atoru shitlt see ic
V<ne 19. 0caAr with a divene Atmfl These jvecepts, taken liiefallvt neiii to in^ily that dwf ahould not permit the hane ana the jAe-oss, nor the he-am and (he ccw, (aa they do in the east) to couple together: nor sow different kinds of re^tU in the same JUid or garden i nor have garmoiis of nik and wooilai; cotton and nik; linen and wool, Ac And if all these were forbtddeii, there must have been some moral reason for die prtdiibitioiii, because, domestie eooaomr ft^rod several of these miztorea; MpeetsUj those which relate to seeds and doOdng. With r«spsct to heterogeneous mixturee among catut, there is something very unnatural in it: and it was probably forbidden, to prevent excitements to such unnatural lusts, as those condemned in the preceding chapter, ver. 22, 23. As to seeds, in^ many eases it would be very improper to BOW different kinda in the same jdot of ground. It would be improvident to sow oofs and vkeai together; the latter vouid be injured, the former ruined. The tumiM and carrot would not.succeed oonjoinUy, where either of them separately would prosper, and yield a good crop; ao we may sa^ of many other kinds « teeda; and if this be all that is mtended, the counsels ate iwudential, agricultui^l nazims. As to different kinds ofgomuidM, such as the thuey vtooketf, the urotulMtioa here might "be int4nded as much against pride and vanity, as any thing else: for it is certain that both these articles may be so manufactured in eoajunetlen, as to minister to pride, though in general, the lineejf wooUey, or druggtt. is the clothing of the poor. But we really do not know what the originiu word inepv sUotncK, which we translate linen and loooUen, means | it is true that in Deut. xxii. 11. where it ia again used, it seems to be explained by the words immediately followingi l^oti ehalt not wear a garment qf divera eorle, as ^tinen and woollen together; but this may as well refer loagBnneat madevpw a eortof pattA-worle, d^fertntty ooloured and arranged, tor pride and for diow. A folW af this kind prevailed anciently in this very land; and I ■hall give a proof of it, taken from a sermon agaitut htxury in dreee, composed in the fourUenth centuiy.
" As to the first sinne in supermiitie of clothing, sodhe that mwkelh it so dere, to the hanoe of the pe|^ not only the ooat of enbiwideriiig, the disguised enoentiag, or banin^ ounding, paling, winding or bending and «emblaUa mutt of clothe in v&nitie. But there ia also the «(Mllewe farring in ther gounea, so moche pounsing of ehesel, to make holes; so moche darning with sneres foortfa; witli the superfluitle in lengSn m the forsaied gounes, — lo grete dammage of pore fotke. — And move ooo^— ^teyshWelhrowhedisBuisin^ in departing of ther boson in tsfcils and red, seokem that haUe dier members were slain, lliey departe ther hosen into •other colours, as is tahite and blewe, or white and btaeke, or blacke and red, and ao forth f than semeth it as by variaunce of colour, that the halfe part of ther members ben corrupt hf the fire of saint Anthony, of by canker, or other suche misehauMe." The Parson's Tale ia Chaiuer, p. 196. Crr^t •ditiML Hie raader will pardon the aatiqualed spelling.
**WhsteMild exhibit," san Dr. Heniy, "a mors &ntaatieal appearance than an Knslidi beau of the 14th een- IIB7I He wore long pointed shoes, foatened to his knees ty gold or nlvM* chauw 1 hooe «f one colour on the one Iw, ■oaof snuAsreabareadwelherf ahort bneehei^ whieh W meh 10 nUdle «r Ui Msha-a «M, lbs «M M/*
83 And when ye sball come into the land, and shall have planted all manner of trees for food, then /e sliall count the fruit thereof as uncircurocised: three years shall it be as uncircum-' ciaed unto you: it shall not be eaten ol':
24 But in the fourth year, all the fruit thereof diall be ^ holy, ' to praise the Lord withal.
25 And in tfae filth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the Lobd your God.
S6 Ye shall not eat tmy thing with the blood: * neither shall ye use enchantment, nor observe times.
27 ' Ye shall not round the corners of your heads, neither shall tiiou mar the corners of thy beard.
white, the other ha^f black, or blue; a long beard, a stDc hood, butUmed.underhis chm, embroidered with grotesque figures of animals, dancing men, &c. and sometimes orna.' mented with gold and [wecious stonea." This dreaa was the height of the mode in the reign of King Edward III.
Something of the scune kind seems to have existed in the patriarAal timet, witness the coot tif many tolours^ made by Jacob for his eon JoaeiAi. See the note on Oen. xxxvii. 3. Concvning these different mixtures, much may be seen in the ARSina, Tract. Kilaim, and in Aineworth and Calmet on this place. Verse 20. A woman that is a bondmaid] Had she been te, the hiw required that ahe should be put to death, see:UL xxii. but as she was a elave, she is supposed to have leas self-command, and therefore less guiltr— txit as it ii taken for granted, she did not make resistance, or did consent, she is lo be acourged, and the man is lo bring a ram for a treapae»-<i0ering. «
Verse 23. TTtree yeare thail it be ae uncfrcumctaerf] I see no great reason to seek for mystical meanings in this prohilntimi. The frait of a young tree cannot be ^d \ for not haviru^ arrived at a state of maturity, the juices cannot be sufficiendy elaborated, to produce fruit excellent ip its kind. Tlie uraelites are commanded not to eat of the fruit of a tree till the fifth year after its planting — in the three first years, the fruit is unwholesome; in the fourth year the (icuit is holy, it beloiwe to Ood, and ahould Be consecrated to him, ver. 24- And in the,/!/U, and afterward, the &uU may be employed for eommoa use,
Verse 26. Neither shall ye uae endtantment] wran nh lo tenatheehu. Conjecture itself can do little towards a proper explanation or the terms used in this verse, vnj Naehaeh, in Oen. iii. 1. we tronalate aerpmt, and with very little propriety — but though the word may not signify a serpent in that place, it haa that sisnification in othera, Possiiily» therefore, the superstition Gere wobibited, may be what the Greeks ealleo Ophiomanteia, or divination by serpents.
Nor observe times] wifn-m'jiv'lo tednenu, ye shall not divine by doude, whidi was also a supentition much in imetioe among the heatbenst as well as divinatton by dw JUM qf frinfs. What these prohibitions may particularly refer to, we know noL See the notes on Gen.
Verse 27. Ye dtail not round the comers your heads} This, and the following verse, evidently refer to customs which must have existed among the ECTptiww, when the laiaelilaa Mioumed in Egypt; and what they ware, it is now diffieau, even widi any pcokabillly, to conjecture, Herodotus observes, that the Arabs shave, or cut Ihetr hair round, in honour of Bacchus, who, they say, had his hair cut in this way, lib. iii. chf^). 8. He says also, that the JIftictans, a people of Lybia, cut their hair round, so as to leave a df/l on the top of the head, lib. iv. chap. 176. In thia manner the ChiiMBe out their hair to the present day. This might have been in hoDour oS warn idol, and, therefore, bidden to the Israelites.
The hair was much used in divioatioD among the soeientei and for purposes of religious superstitions, amAig the Greeks) and partieularly oEout the time of the giving of this law, as this ia supposed to have been the era of the Trojanwar. Welaamfromlfenwr.thatitwaseustoniary for parents to dedicate the hair of meir ohildren to some god t which, when th^ cwne to manhood, they out off and consecrated to the deity. Aehitles. at the ftuwrnl of Par troelea, cut off his gokleo looks, which Us foihar had dedi- •a^ to the river-god i^>«x««#, and threw them into lha
28 Ye shall not < make any cattingB in ymr flesh for the dead, nor print any marks upon you: I am Uie Lord.
39 •> Do not I prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickednesK.
31 ■ Regard not them that have fiunilmr spirits, neither seek after wizards to be defiled by them: I am the Lord your God.
32 ■ Thou sh^t rise up before the hoary head.
B« (Ml AeMlW Mudi apvl hi n«r«. And bun iU< AkuI diiido ihe jwIfoKikui-. TW «rttaf loelu U.
Tban liclilnc. IS Ihe dnji hl> Icwlu hi uM, Au] roll'il lui sTH uvoikI iIh wuvr wiai. tefTchluil wlu* nm In ■nur (mtdiMa DclifbLrnl roll kiMig (Dj lutln cnut To whini we «ln^ row'd, u our tOwb,