احبار · IRV-UR
احبار
19
بائبل کا متنمصنوعی آواز (AI)
फिर ख़ुदावन्द ने मूसा से कहा, “बनी — इस्राईल की सारी जमा'अत से कह कि तुम पाक रहो; क्यूँकि मैं जो ख़ुदावन्द तुम्हारा ख़ुदा हूँ पाक हूँ مزید دیکھیں: احبار 11:44-45احبار 20:71 پطرس 1:15-16तुम में से हर एक अपनी माँ और अपने बाप से डरता रहे, और तुम मेरे सबतों को मानना; मैं ख़ुदावन्द तुम्हारा ख़ुदा हूँ। مزید دیکھیں: خروج 20:12افسیوں 6:1-3خروج 20:8तुम बुतों की तरफ़ रुजू' न होना, और न अपने लिए ढाले हुए मा'बूद बनाना; मैं ख़ुदावन्द तुम्हारा ख़ुदा हूँ। مزید دیکھیں: احبار 26:1خروج 34:17زبور 115:4-7“और जब तुम ख़ुदावन्द के सामने सलामती के ज़बीहे पेश करो, तो उनको इस तरह पेश करना कि तुम मक़बूल हो। مزید دیکھیں: احبار 7:16احبار 22:19احبار 22:29और जिस दिन उसे पेश करो उस दिन और दूसरे दिन वह खाया जाए, और अगर तीसरे दिन तक कुछ बचा रह जाए तो वह आग में जला दिया जाए। مزید دیکھیں: احبار 7:11-17और अगर वह ज़रा भी तीसरे दिन खाया जाए, तो मकरूह ठहरेगा और मक़बूल न होगा; مزید دیکھیں: احبار 7:18-21یسعیاہ 66:3یسعیاہ 1:13बल्कि जो कोई उसे खाए उसका गुनाह उसी के सिर लगेगा, क्यूँकि उसने ख़ुदावन्द की पाक चीज़ को नजिस किया; इसलिए वह शख़्स अपने लोगों में से काट डाला जाएगा। مزید دیکھیں: احبار 22:15احبار 5:1“और जब तुम अपनी ज़मीन की पैदावार की फ़स्ल काटो, तो अपने खेत के कोने — कोने तक पूरा — पूरा न काटना और न कटाई की गिरी — पड़ी बालों को चुन लेना। مزید دیکھیں: احبار 23:22استثنا 24:19-22روت 2:2और तू अपने अंगूरिस्तान का दाना — दाना न तोड़ लेना, और न अपने अंगूरिस्तान के गिरे हुए दानों को जमा' करना; उनको ग़रीबों और मुसाफ़िरों के लिए छोड़ देना। मैं ख़ुदावन्द तुम्हारा ख़ुदा हूँ। مزید دیکھیں: یسعیاہ 24:13احبار 25:6یسعیاہ 17:6“तुम चोरी न करना और न दग़ा देना और न एक दूसरे से झूट बोलना। مزید دیکھیں: کلسیوں 3:9زبور 101:7خروج 20:15और तुम मेरा नाम लेकर झूटी क़सम न खाना जिससे तू अपने ख़ुदा के नाम को नापाक ठहराए; मैं ख़ुदावन्द हूँ। مزید دیکھیں: خروج 20:7استثنا 5:11احبار 18:21“तू अपने पड़ोसी पर न ज़ुल्म करना, न उसे लूटना। मज़दूर की मज़दूरी तेरे पास सारी रात सुबह तक रहने न पाए। مزید دیکھیں: یعقوب 5:4ملاکی 3:5استثنا 24:14-15तू बहरे को न कोसना, और न अन्धे के आगे ठोकर खिलाने की चीज़ को धरना, बल्कि अपने ख़ुदा से डरना। मैं ख़ुदावन्द हूँ। مزید دیکھیں: استثنا 27:18احبار 19:321 پطرس 2:17“तुम फ़ैसले में नारास्ती न करना, न तो ग़रीब की रि'आयत करना और न बड़े आदमी का लिहाज़; बल्कि रास्ती के साथ अपने पड़ोसी का इन्साफ़ करना। مزید دیکھیں: استثنا 1:17استثنا 27:19امثال 24:23तू अपनी क़ौम में इधर — उधर लुतरापन न करते फिरना, और न अपने पड़ोसी का ख़ून करने पर आमादा होना; मैं ख़ुदावन्द हूँ। مزید دیکھیں: خروج 23:1خروج 23:7امثال 20:19तू अपने दिल में अपने भाई से बुग्ज़ न रखना; और अपने पड़ोसी को ज़रूर डाँटते भी रहना, ताकि उसकी वजह से तेरे सिर गुनाह न लगे। مزید دیکھیں: لوقا 17:31 یوحنا 2:91 یوحنا 2:11तू इन्तक़ाम न लेना, और न अपनी क़ौम की नसल से कीना रखना, बल्कि अपने पड़ोसी से अपनी तरह मुहब्बत करना; मैं ख़ुदावन्द हूँ। مزید دیکھیں: متی 22:39-40رومیوں 13:9مرقس 12:31-34“तू मेरी शरी'अतों को माननाः तू अपने चौपायों को ग़ैर जिन्स से भरवाने न देना, और अपने खेत में दो क़िस्म के बीज एक साथ न बोना, और न तुझ पर दो क़िस्म के मिले जुले तार का कपड़ा हो। مزید دیکھیں: 2 کرنتھیوں 6:14-17استثنا 22:9-11متی 9:16-17“अगर कोई ऐसी 'औरत से सुहबत करे जो लौंडी और किसी शख़्स की मंगेतर हो, और न तो उसका फ़िदिया ही दिया गया हो और न वह आज़ाद की गई हो, तो उन दोनों की सज़ा मिले लेकिन वह जान से मारे न जाएँ इसलिए कि वह 'औरत आज़ाद न थी। مزید دیکھیں: استثنا 22:23-24خروج 21:20-21और वह आदमी अपने जुर्म की क़ुर्बानी के लिए ख़ेमा — ए — इजितमा'अ के दरवाज़े पर ख़ुदावन्द के सामने एक मेंढा लाए कि वह उसके जुर्म की क़ुर्बानी हो। مزید دیکھیں: احبار 6:6-7احبار 5:1-6احبار 5:15और काहिन उसके जुर्म की क़ुर्बानी के मेंढे से उसके लिए ख़ुदावन्द के सामने कफ़्फ़ारा दे, तब जो ख़ता उसने की है वह उसे मु'आफ़ की जाएगी। مزید دیکھیں: احبار 4:26احبار 4:20और जब तुम उस मुल्क में पहुँचकर क़िस्म — क़िस्म के फल के दरख़्त लगाओ तो तुम उनके फल को जैसे नामख़्तून समझना वह तुम्हारे लिए तीन बरस तक नामख़्तून के बराबर हों और खाए न जाएँ। مزید دیکھیں: اعمال 7:51احبار 22:27یرمیاہ 9:25-26और चौथे साल उनका सारा फल ख़ुदावन्द की तम्जीद करने के लिए पाक होगा। مزید دیکھیں: استثنا 18:4امثال 3:9گنتی 18:12-13तब पाँचवे साल से उनका फल खाना ताकि वह तुम्हारे लिए इफ़रात के साथ पैदा हों। मैं ख़ुदावन्द तुम्हारा ख़ुदा हूँ। مزید دیکھیں: حجی 1:9-11واعظ 11:1-2ملاکی 3:8-10“तुम किसी चीज़ को ख़ून के साथ न खाना। और न जादू मंतर करना, न शगुन निकालना। مزید دیکھیں: استثنا 18:10-142 سلاطین 17:172 تواریخ 33:6तुम अपने अपने सिर के गोशों को बाल काट कर गोल न बनाना, और न तू अपनी दाढ़ी के कोनों को बिगाड़ना। مزید دیکھیں: احبار 21:5استثنا 14:1حزقی ایل 44:20तुम मुर्दों की वजह से अपने जिस्म को ज़ख़्मी न करना, और न अपने ऊपर कुछ गुदवाना। मैं ख़ुदावन्द हूँ। مزید دیکھیں: استثنا 14:11 سلاطین 18:28احبار 21:5तू अपनी बेटी को कस्बी बना कर नापाक न होने देना, कहीं ऐसा न हो कि मुल्क में रण्डी बाज़ी फैल जाए और सारा मुल्क बदकारी से भर जाए। مزید دیکھیں: استثنا 23:17-181 کرنتھیوں 6:15احبار 21:7तुम मेरे सबतों को मानना और मेरे हैकल की ता'ज़ीम करना; मैं ख़ुदावन्द हूँ। مزید دیکھیں: احبار 26:2احبار 19:3واعظ 5:1जो जिन्नात के यार हैं और जो जादूगर हैं, तुम उनके पास न जाना और न उनके तालिब होना कि वह तुम को नजिस बना दें। मैं ख़ुदावन्द तुम्हारा ख़ुदा हूँ। مزید دیکھیں: یسعیاہ 8:192 تواریخ 33:6احبار 20:6-7“जिनके सिर के बाल सफ़ेद हैं, तुम उनके सामने उठ खड़े होना और बड़े — बूढ़े का अदब करना, और अपने ख़ुदा से डरना। मैं ख़ुदावन्द हूँ। مزید دیکھیں: 1 تیمتھیس 5:1امثال 16:31نوحہ 5:12'और अगर कोई परदेसी तेरे साथ तुम्हारे मुल्क में क़याम करता हो तो तुम उसे आज़ार न पहुँचाना; مزید دیکھیں: خروج 22:21خروج 23:9استثنا 24:14बल्कि जो परदेसी तुम्हारे साथ रहता हो उसे देसी की तरह समझना, बल्कि तू उससे अपनी तरह मुहब्बत करना; इसलिए कि तुम मुल्क — ए — मिस्र में परदेसी थे। मैं ख़ुदावन्द तुम्हारा ख़ुदा हूँ। مزید دیکھیں: استثنا 10:19احبار 19:18خروج 12:48-49“तुम इन्साफ़, और पैमाइश, और वज़न, और पैमाने में नारास्ती न करना। مزید دیکھیں: استثنا 25:13استثنا 25:15امثال 20:10ठीक तराजू, ठीक तौल बाट पूरा ऐफ़ा और पूरा हीन रखना। जो तुम को मुल्क — ए — मिस्र से निकाल कर लाया मैं ही हूँ, ख़ुदावन्द तुम्हारा ख़ुदा। مزید دیکھیں: خروج 20:2امثال 11:1امثال 20:10इसलिए तुम मेरे सब आईन और सब अहकाम मानना और उन पर 'अमल करना; मैं ख़ुदावन्द हूँ।” مزید دیکھیں: استثنا 8:1احبار 18:4-5استثنا 5:1
مزید دیکھیں: باہمی حوالہ جات OpenBible.info (CC BY) سے، جزوی طور پر Treasury of Scripture Knowledge (پبلک ڈومین) سے ماخوذ۔
غور و فکر
اس حوالے کے لیے ابھی کوئی نظرثانی شدہ غور و فکر نہیں۔
حواشی · ہیڈک (1859، پبلک ڈومین)25 حواشی
حواشی انگریزی میں فادر جارج لیو ہیڈک کی انیسویں صدی کی کیتھولک تفسیر، جیسی شائع ہوئی۔
یہ حواشی اپنے زمانے کے مناظرے برقرار رکھتے ہیں: بعض میں یہودی قوم یا دوسرے مسیحیوں کے بارے میں سخت باتیں ہیں۔ آج کلیسیا کچھ اور سکھاتی ہے: مسیح کی موت کا الزام یہودی قوم پر نہیں لگایا جا سکتا (نوسترا ایتاتے 4؛ تعلیمِ مسیحی 597–598)، اور دوسری جماعتوں کے مسیحی خداوند میں ہمارے بھائی بہن ہیں (یونیتاتس ریدنتیگراتسیو 3)۔ مسیحی اتحاد
احبار 19:3
Ver. 3. Sabbaths. Both those which occur every week, and extraordinary ones, v. 30.
↑ 3احبار 19:4
Ver. 4. Idols. Heb. "vain things." C. --- Molten, or any other sort of workmanship. M.
↑ 4احبار 19:7
Ver. 7. Profane. Heb. "it shall be defiled." Sept. "improper for sacrifice." Aquila,
"It shall be rejected." C. --- So that the person who had offered it, shall become more guilty. M.
↑ 7احبار 19:9
Ver. 9. Ground. Heb. and Sept. "the extremity of thy field." The Rabbins say, a sixtieth part of all the products of the earth, was to be left for the poor. Seld.
Jur. vi. 6. Thus God teaches his people to exercise themselves in the acts of mercy. D.
↑ 9احبار 19:10
Ver. 10. Strangers. Sept. and Syr. "proselytes," who might dwell in the country.
As the soil did not belong to them, great compassion was requisite: otherwise they must have perished, or become slaves. --- Lord; the sole proprietor. C.
↑ 10احبار 19:11
Ver. 11. Lie. "When no injury is done to another, it is a great question whether a lie can ever be justified. The case would perhaps be easily decided, if we considered the commandments alone, and not the examples," of those holy men who seem to have sometimes thought it lawful. S. Aug.
q. 68. But is it not better to allow that these were under an inculpable mistake, than to defend one fault, because it is not attended with the guilt of another, by hurting others? Even lies of jest and of excuse, are contrary to the gravity and open-dealing of a Christian; and God never speaks of lying without marks of disapprobation. H. --- Heb. "you shall not deny, or refuse" to restore, what has been entrusted to you; (Grotius) "nor deal falsely, or extenuate yourselves,"
pretending that you cannot give alms. Oleaster.
↑ 11احبار 19:12
Ver. 12. Profane. No greater indignity can be offered to God, than to solicit Him, as it were, to assist us in doing evil, by attesting falsehood. Philo.
↑ 12احبار 19:13
Ver. 13. Morning. Pay what is due to the labourer, immediately, if he desire it. H.
--- It was customary among the Jews to pay their workmen in the evening.
Matt. xx. 8.
↑ 13احبار 19:14
Ver. 14. Deaf. The word Kophos, used by the Sept. means also the dumb, as these defects are generally found in the same person. Nothing can be more base, than to attack those who are unable to defend themselves. Solon forbids anyone "to speak ill of the dead," though he may receive an injury from his children. Those who undermine and ruin the reputation of the absent, are no less to be condemned.
↑ 14احبار 19:16
Ver. 16. Detracter, whisperer. Heb. rakil, stands for both these terms. Some translate a parasite, a merchant, vilifying the goods of others to enhance the price of his own; or a spy, seeking to discover and laugh at others' faults. ---
Neighbour; accusing him wrongfully, to the danger of his life; or lying in wait for him like an assassin. But strive rather to rescue those who are attacked.
Those who neglect this duty, are responsible for the consequences, according to the Jews, (Seld.
Jur. iv. 3,) and the laws of the Egyptians. Diodor. 1.
↑ 16احبار 19:17
Ver. 17. Openly, is not in the Heb. or other versions. Instead of bearing malice at the heart, we are authorized to demand our right in a legal manner, or to correct in a fraternal matter, the person who may have injured us, lest we incur sin for our neglect, and the offender continue impenitent.
Jesus Christ instructs us to do this with as little disturbance as possible. Matt.
xviii. 15. Yet public sins must undergo a public correction. 1 Tim. v. 20. S. Aug.
ser. 82. Love should regulate our complaints. Id. q. 70.
↑ 17احبار 19:18
Ver. 18. Revenge, by private authority, or out of passion, which the pagans themselves acknowledged was more becoming a brute than a man, feræ est.
Muson. Sen. de ira ii. 32. ---
Citizens. Heb. "observe or lie not in wait." Sept. "act not with fury against the son of thy people." C. --- Heb. notor, means to upbraid when doing a kindness.
--- Thy friend. Heb. rehaka, may denote thy neighbour, or any one with whom we have any thing to do. Thus God orders us to love strangers as ourselves, (v. 34,) and to help our enemy. Ex. xxiii. 4. The false insinuations of the Jews are fully exploded by Jesus Christ. Matt. xxii. 39. We must love the offender, but detest the offence. S. Aug. c. Faust. xix. 24. If God required his people to exterminate the Chanaanites, he did not authorized them to entertain any personal animosity against their persons, but they were to act as ministers of his justice. "O Lord, (said Philo very justly) we do not rejoice at the misfortune of our enemy, (Flaccus) having learnt from thy holy laws to compassionate the distress of others. But we thank thee for...delivering us from our afflictions." C.
↑ 18احبار 19:19
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 19. Kind. Mules were therefore either brought from other countries, (3 K. x.
28,) or they were produced by some of the same species, as, good authors assert, is frequently the case in Syria, Cappadocia, &c. Plin. viii. 44. Pineda. T.
--- Spencer (Leg. ii. 20,) says, without any proof, that this law had a reference to the impure conjunctions of animals, in honour of Venus and of Priapus. ---
Different seeds, &c. This law tends to recommend simplicity and plain-dealing in all things; and to teach the people not to join any false worship or heresy with the worship of the true God. Ch. --- Draw not the yoke with infidels. 2 Cor.
vi. Theod. q. 27. These different colours were not in themselves evil, since they were used in the priests' vestments. They insinuate, that we must avoid schisms. W. --- The sowing of different seeds tends to impoverish the soil.
Plin. xviii. 10. The Egyptians sowed various seeds on a board, covered with fine mould; and, observing which sort was destroyed by the heat of the sun in the dog-days, superstitiously refrained, that year, from sowing any of it, lest it should produce no crop. Palladius. --- Sorts.
The Rabbins say of linen and wool, as Deut. xxii. 11. They allow other sorts.
Josephus (iv. 8,) supposes, that garments of the former description were thus reserved for the priests alone. The Flamen, among the Romans, could not wear a woollen garment sewed with thread, without committing a sin; piaculum erat, says Servius. These precepts were to be literally observed, though they concealed a moral instruction of the greatest consequence, importing that all unnatural intercourse was to be avoided. Pythagoras conveyed his instructions under similar enigmatical expressions, saying, "we must not stir up the fire with a sword," as Solomon does likewise. Prov. xxx. 15. Eccles. xii.
3. 6. C.
↑ 19احبار 19:20
Ver. 20. Marriageable. Heb. "promised, or given in marriage." Sept. "reserved for another...she shall," &c. Onkelos and the Arabic version suppose also, that the woman alone was to be scourged with leather thongs; a punishment to which the Samaritan copy condemns only the man.
The Rabbins agree with the Sept. Others translate, "there shall be an enquiry made, or they shall be set free, and shall not die."
↑ 20احبار 19:22
Ver. 22. Pray. Heb. and Sept. "shall atone for him with the ram of the sin-offering, before the Lord, for his sin."
↑ 22احبار 19:23
Ver. 23. The first-fruits. Præputia, literally their fore-skins: it alludes to circumcision, and signifies that for the first three years the trees were to be as uncircumcised, and their fruit unclean; till the fourth year their increase was sanctified and given to the Lord, that is, to the priests. Ch. --- In some countries, people take off the buds to strengthen the tree. C. --- The fruit, during the three first years, is not esteemed so good or wholesome; and therefore, it could not with propriety be presented to God. Philo de Creatione.
--- Unclean. Heb. "three years shall it be as uncircumcised unto you; it shall not be eaten." H.
↑ 23احبار 19:24
Ver. 24. Lord. It was to be brought to the holy city, and offered with the other tithes, out of which a feast was made for the poor, &c. Joseph. iv. 8. Besides the first-fruits for the priests, and the tithes for the Levites, out of which they again paid tithes to the priests, there was an annual tithe prescribed, (Deut. xii.
12,) to supply a feast for the indigent, &c. at Jerusalem, along with this fruit; and another, every third year, designed for the poor alone (Deut. xiv. 28,) at the place of each one's abode. T.
↑ 24احبار 19:26
Ver. 26. Blood. The flesh of any animal. The blood must belong to God. The members of the Sanhedrim eat nothing on the day that a criminal is executed, supposing that this is the meaning of the precept. The Sept. read erim, "on the mountains;" and another version has, "on the roof,"
as if the worship of idols on high places were forbidden. H. --- Divine. Perhaps by means of
"serpents," or "plates of brass," as the Heb. ness, may insinuate. These methods were known to the ancients. Horace, Ode iii. 37. Plin. xxx. 2. C. ---
Dreams. Heb. times. See Gal. iv. 10. H.
↑ 26احبار 19:27
انیسویں صدی کا یہ حاشیہ مناظرانہ زبان استعمال کرتا ہے؛ اسے اس پینل کے شروع میں دیے گئے نوٹ کی روشنی میں پڑھیں۔
Ver. 27. Cut your hair, &c. This, and other such like things, of themselves indifferent, were forbidden by God, that they might not imitate the Egyptians or other infidels, who practised these things out of superstition, in honour of their false deities. Ch. --- The pagans consecrated locks of hair, and their beard, when it was first cut, to Apollo, the river gods, the hours, Esculapius,
&c.
Some, at Rome, hung the hair on a tree. T. --- The Arabians and Macæ left only a tuft of hair at the top of their head, in imitation of Bacchus. Herod. iii. 8. iv.
175. This tuft is called sisoe by the Sept. who seem to have alluded to the Heb.
term tsitsith. See Ezec. viii. 3. The ancient scholiast says, this was left in honour of Saturn. It resembles a crown. The same custom was observed by the Syrians, (Lucian) Idumeans, &c. Jer. ix. 25. --- Beard. Heb. "the angle, or extremity of your beard." These regulations would seem beneath the attention of a lawgiver. But they were made in opposition to some profane customs of the surrounding nations. The Jews still observe this direction, and leave the beard from the ear to the chin, (where they let it grow pretty long) and also two mustaches, or whiskers, on the top lip. The Egyptian mummies have only the beard on the chin. The eyebrows and other hair of the gods and inhabitants of Egypt, were entirely cut off. In mourning the chin was also shaved. God forbids his people to imitate them.
C. --- But heretics need not hence infer, that the tonsure of priests and monks is reprehensible.
Randulph. --- Superstition and affected delicacy in curling, &c. are to be avoided. T.
↑ 27احبار 19:28
Ver. 28. Dead. Adonis or Osiris; as if you were mourning for them, in which sense the former verse may be explained. At funerals it was customary to cut off the hair. Achilles and his soldiers did so at the death of Patroclus. Homer.
--- The Persians also cut the manes of their horses, to shew their grief for the loss of Masistius, (Herod. ix. 24,) as Alexander did when Hephæstion died.
Plutarch. --- The Egyptians, Assyrians, &c. cut their hair on the like occasions, and the Hebrews did so too; whether they neglected this law, or it was rather designed only to hinder them from joining in a superstitious lamentation for some idol. They also cut their bodies, Gen. l.
Jer. xli. 5. The pagans did so, intending thereby to appease the anger of the infernal deities: ut sanguine...inferis satisfaciant, (Varro, Servius): or to please the deceased. Plutarch, de consol.
Thus Virgil represents Anna, Æn. iv.: Unguibus ora soror fædans & pectora pugnis. The Roman and Athenian laws restrained this cruelty of women towards themselves. But in Persia, the children and servants of great men still make an incision upon their arms, when their father or master dies. The women in Greece also observe a solemn mourning, with loud lamentations, tearing their cheeks and hair, and reciting the memorable actions of the deceased. The Christians and Jews of Syria inflict still more serious wounds upon themselves. The latter have always esteemed it lawful to adopt the customs of the nations with whom they lived, provided they were not attended with superstition; which makes us conclude, that what Moses here forbids was done in honour of some idol. --- Marks, made with a hot iron, representing false gods, as if to declare that they would serve them forever. Philo. --- The Assyrians had generally such characters upon their bodies. Philopator ordered the converts from the Jewish religion to be marked with ivy, in honour of Bacchus. 3 Macc. Theodoret (q. 18) mentions, that the pagans were accustomed to cut their cheeks, and to prick themselves with needles, infusing some black matter, out of respect for the dead, and for demons.
Allusion is made to these customs, Apoc. xiii. 16, and Isai. xlix. 15.
Christians have sometimes marked their arms with the cross, or name of Jesus. Procop. in Isai.
xliv. 5. C. --- As S. Jane Frances de Chantal did her breast. Brev. Aug. 21.
Nomen pectori insculpsit. S. Paul says, I bear the marks of the Lord Jesus in my body. Gal. vi. 17. The Church historians relate, that S. Francis and S.
Catharine received miraculously the prints of his wounds.
H.
↑ 28احبار 19:29
Ver. 29. Strumpet, which was done formerly in the honour of idols. "They gave to Venus the prostitution of their daughters." S. Aug. de C. xviii. 5. "In Cyprus they lead the unmarried women to the sea-shore, in order to acquire a dowry by these means on certain stated days, as a libation to Venus." Justin. --- Such things were common in the East. See Lucian de dea Syr.
Strabo xvi. -- Joel (iii. 3,) reproaches the Jews with prostituting their sons and daughters for bread; for there were also effeminate men among them. 3 K. xiv.
24. 4 K. xxiii. 7. See Bar. ult.
xlii. Ose. iv. 14. C.
↑ 29احبار 19:31
Ver. 31. Wizards. Heb. oboth, denotes familiar spirits, (1 K. viii. 7,) which gave answers from the belly or breast, as from a bottle; whence such wizards are called by the Greeks, engastrimuthoi; and by Sophocles, sternomanteis. C. ---
Soothsayers, are properly those who will judge what will happen by inspecting victims. M. --- Heb. yiddehonim, means connoisseurs, intelligent people, gnostics, or those who pretend that they can penetrate the secrets naturally impenetrable to the mind of man. Sept. epaoidoi, "enchanters," who undertake to keep off all misfortunes. "Surely, (says Pliny, xxx. 1,) to learn this art, (of magic) Pythagoras...and Plato undertook long voyages by sea, or rather went into banishment. This they extolled at their return; this they kept as a secret.
Hanc in arcanis habuere."
↑ 31احبار 19:32
Ver. 32. Aged man. Such are supposed to be possessed of wisdom and experience. The Egyptians and Lacedemonians rose up out of respect to an old man. Herod. ii. 80. The Rabbins pretend that a person ought to rise up when the old man is four cubits distant, provided he be, as he ought, a man of wisdom; for otherwise he is entitled to no honour. But this would be making inferior judges of their merit. The Chaldee, Philo, &c. comprise those "learned in the law," under the name of old men.
↑ 32احبار 19:35
Ver. 35. Rule; Heb. "taking dimensions" with a yard, tape, &c.
↑ 35احبار 19:36
Ver. 36. Weights. Heb. "stones of justice," for stone weights were formerly used. Prov. xvi. 11.
--- Bushel, &c. Heb. "a just epha, and a just hin." C.
↑ 36لائسنس: Notes by Fr. George Leo Haydock (1774–1849), from the Douay-Rheims Bible with Haydock's commentary (first ed. Thomas Haydock, Manchester/Dublin, 1811–1814; New York: Edward Dunigan & Brother, 1859); New Testament notes compiled with Fr. Benedict Rayment. Public domain. Digital text: "The Haydock Bible", Internet Archive (archive.org/details/TheHaydockBible), uploaded 2011 under the Public Domain Mark. · اعترافات اور لائسنس