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Selected Verse: Leviticus 19:19 - Strong Concordance

Verse	Translation	Text
Le 19:19	Strong Concordance	Ye shall keep [08104] my statutes [02708]. Thou shalt not let thy cattle [0929] gender [07250] with a diverse kind [03610]: thou shalt not sow [02232] thy field [07704] with mingled seed [03610]: neither shall a garment [0899] mingled [03610] of linen and woollen [08162] come [05927] upon thee.
	King James	Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Thou shalt not let thy cattle gender with a diverse kind--This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom. thou shalt not sow thy field with mingled seed--This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order GramineÃ&brvbr;, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [WHITLAW]. neither shall a garment mingled of linen and woollen come upon thee--Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [WHITLAW]. (See Eze 44:17-18).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Thou shalt not let thy cattle gender with a diverse kind--This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom.

thou shalt not sow thy field with mingled seed--This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order GramineÃ&brvbr;, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [WHITLAW].

neither shall a garment mingled of linen and woollen come upon thee--Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [WHITLAW]. (See Eze 44:17-18).

Notes on the Bible, by Albert Barnes, [1834]
Linen and woolen - The original word is found only here and in Deu 22:11, where it is rendered "of divers sorts." It may denote such tissues as linsey woolsey.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The words, "Ye shall keep My statutes," open the second series of commandments, which make it a duty on the part of the people of God to keep the physical and moral order of the world sacred. This series begins in Lev 19:19 with the commandment not to mix the things which are separated in the creation of God. "Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with two kinds of seed, or put on a garment of mixed stuff." כּלאים, from כּלא separation, signifies duae res diversi generis, heterogeneae, and is a substantive in the accusative, giving a more precise definition. שעטנז is in apposition to כּלאים בּגד, and according to Deu 22:11 refers to cloth or a garment woven of wool and flax, to a mixed fabric therefore. The etymology is obscure, and the rendering given by the lxx, κίβδηλον, i.e., forged, not genuine, is probably merely a conjecture based upon the context. The word is probably derived from the Egyptian; although the attempt to explain it from the Coptic has not been so far satisfactory. In Deu 22:9-11, instead of the field, the vineyard is mentioned, as that which they were not to sow with things of two kinds, i.e., so that a mixed produce should arise; and the threat is added, "that thy fulness (full fruit, Exo 22:28), the seed, and the produce of the vineyard (i.e., the corn and wine grown upon the vineyard) may not become holy" (cf. Lev 27:10, Lev 27:21), i.e., fall to the sanctuary for its servants. It is also forbidden to plough with an ox and ass together, i.e., to yoke them to the same plough. By these laws the observance of the natural order and separation of things is made a duty binding upon the Israelites, the people of Jehovah, as a divine ordinance founded in the creation itself (Gen 1:11-12, Gen 1:21, Gen 1:24-25). All the symbolical, mystical, moral, and utilitarian reasons that have been supposed to lie at the foundation of these commands, are foreign to the spirit of the law. And with regard to the observance of them, the statement of Josephus and the Rabbins, that the dress of the priests, as well as the tapestries and curtains of the tabernacle, consisted of wool and linen, is founded upon the assumption, which cannot be established, that שׁשׁ, βύσσος, is a term applied to linen. The mules frequently mentioned, e.g., in Sa2 13:29; Sa2 18:9; Kg1 1:33, may have been imported from abroad, as we may conclude from Kg1 10:25. Lev 19:20-22 Even the personal rights of slaves were to be upheld; and a maid, though a slave, was not to be degraded to the condition of personal property. If any one lay with a woman who was a slave and betrothed to a man, but neither redeemed nor emancipated, the punishment of death was not to be inflicted, as in the case of adultery (Lev 20:10), or the seduction of a free virgin who was betrothed (Deu 22:23.), because she was not set free; but scourging was to be inflicted, and the guilty person was also to bring a trespass-offering for the expiation of his sin against God (see at Lev 5:15.). נחרפת, from חרף carpere, lit., plucked, i.e., set apart, betrothed to a man, not abandoned or despised. הפדּה redeemed, חפשׁה emancipation without purchase, - the two ways in which a slave could obtain her freedom. בּקּרת, ἁπ. λεγ., from בּקּר to examine (Lev 13:36), lit., investigation, then punishment, chastisement. This referred to both parties, as is evident from the expression, "they shall not be put to death;" though it is not more precisely defined. According to the Mishnah, Kerith. ii. 4, the punishment of the woman consisted of forty stripes. Lev 19:23-25 The garden-fruit was also to be sanctified to the Lord. When the Israelites had planted all kinds of fruit-trees in the land of Canaan, they were to treat the fruit of every tree as uncircumcised for the first three years, i.e., not to eat it, as being uncircumcised. The singular suffix in ערלתו refers to כּל, and the verb ערל is a denom. from ערלה, to make into a foreskin, to treat as uncircumcised, i.e., to throw away as unclean or uneatable. The reason for this command is not to be sought for in the fact, that in the first three years fruit-trees bear only a little fruit, and that somewhat insipid, and that if the blossom or fruit is broken off the first year, the trees will bear all the more plentifully afterwards (Aben Esra, Clericus, J. D. Mich.), though this end would no doubt be thereby attained; but it rests rather upon ethical grounds. Israel was to treat the fruits of horticulture with the most careful regard as a gift of God, and sanctify the enjoyment of them by a thank-offering. In the fourth year the whole of the fruit was to be a holiness of praise for Jehovah, i.e., to be offered to the Lord as a holy sacrificial gift, in praise and thanksgiving for the blessing which He had bestowed upon the fruit-trees. This offering falls into the category of first-fruits, and was no doubt given up entirely to the Lord for the servants of the altar; although the expression הלּוּלים עשׂה (Jdg 9:27) seems to point to sacrificial meals of the first-fruits, that had already been reaped: and this is the way in which Josephus has explained the command (Ant. iv. 8, 19). For (Lev 19:25) they were not to eat the fruits till the fifth year, "to add (increase) its produce to you," viz., by the blessing of God, not by breaking off the fruits that might set in the first years. Lev 19:26-32 The Israelites were to abstain from all unnatural, idolatrous, and heathenish conduct. Lev 19:26 "Ye shall not eat upon blood" (על as in Exo 12:8, referring to the basis of the eating), i.e., no flesh of which blood still lay at the foundation, which was not entirely cleansed from blood (cf. Sa1 14:32). These words were not a mere repetition of the law against eating blood (Lev 17:10), but a strengthening of the law. Not only were they to eat no blood, but no flesh to which any blood adhered. They were also "to practise no kind of incantations." נחשׁ: from נחשׁ to whisper (see Gen 44:5), or, according to some, a denom. verb from נחשׁ a serpent; literally, to prophesy from observing snakes, then to prophesy from auguries generally, augurari. עונן a denom. verb, not from ענן a cloud, with the signification to prophesy from the motion of the clouds, of which there is not the slightest historical trace in Hebrew; but, as the Rabbins maintain, from עין an eye, literally, to ogle, then to bewitch with an evil eye. Lev 19:27 "Ye shall not round the border of your head:" i.e., not cut the hair in a circle from one temple to the other, as some of the Arab tribes did, according to Herodotus (3, 8), in honour of their god Ὀροτάλ, whom he identifies with the Dionysos of the Greeks. In Jer 9:25; Jer 25:23; Jer 49:32, the persons who did this are called פאה קצוּצי, round-cropped, from their peculiar tonsure. "Neither shalt thou mar the corners of thy beard," sc., by cutting it off (cf. Lev 21:5), which Pliny reports some of the Arabs to have done, barba abraditur, praeterquam in superiore labro, aliis et haec intonsa, whereas the modern Arabs either wear a short moustache, or shave off the beard altogether (Niebuhr, Arab. p. 68). Lev 19:28 "Ye shall not make cuttings on your flesh (body) on account of a soul, i.e., a dead person (נפשׁ = מת נפשׁ, Lev 21:11; Num 6:6, or מת, Deu 14:1; so again in Lev 22:4; Num 5:2; Num 9:6-7, Num 9:10), nor make engraven (or branded) writing upon yourselves." Two prohibitions of an unnatural disfigurement of the body. The first refers to passionate outbursts of mourning, common among the excitable nations of the East, particularly in the southern parts, and to the custom of scratching the arms, hands, and face (Deu 14:1), which is said to have prevailed among the Babylonians and Armenians (Cyrop. iii. 1, 13, iii. 3, 67), the Scythians (Herod. 4, 71), and even the ancient Romans (cf. M. Geier de Ebraeor. luctu, c. 10), and to be still practised by the Arabs (Arvieux Beduinen, p. 153), the Persians (Morier Zweite Reise, p. 189), and the Abyssinians of the present day, and which apparently held its ground among the Israelites notwithstanding the prohibition (cf. Jer 16:6; Jer 41:5; Jer 47:5), - as well as to the custom, which is also forbidden in Lev 21:5 and Deu 14:1, of cutting off the hair of the head and beard (cf. Isa 3:24; Isa 22:12; Micah. Lev 1:16; Amo 8:10; Eze 7:18). It cannot be inferred from the words of Plutarch, quoted by Spencer, δοκοῦντες χαρίζεσθαι τοῖς τετελευκηκόσιν, that the heathen associated with this custom the idea of making an expiation to the dead. The prohibition of קעקע כּתבת, scriptio stigmatis, writing corroded or branded (see Ges. thes. pp. 1207-8), i.e., of tattooing, - a custom not only very common among the savage tribes, but still met with in Arabia (Arvieux Beduinen, p. 155; Burckhardt Beduinen, pp. 40, 41) and in Egypt among both men and women of the lower orders (Lane, Manners and Customs i. pp. 25, 35, iii. p. 169), - had no reference to idolatrous usages, but was intended to inculcate upon the Israelites a proper reverence for God's creation. Lev 19:29 "Do not prostitute thy daughter, to cause her to be a whore, lest the land fall to whoredom, and the land become full of vice" (zimmah: see Lev 18:17). The reference is not to spiritual whoredom or idolatry (Exo 34:16), but to fleshly whoredom, the word zimmah being only used in this connection. If a father caused his daughter to become a prostitute, immorality would soon become predominant, and the land (the population of the land) fall away to whoredom. Lev 19:30 The exhortation now returns to the chief point, the observance of the Lord's Sabbaths and reverence for His sanctuary, which embrace the true method of divine worship as laid down in the ritual commandments. When the Lord's day is kept holy, and a holy reverence for the Lord's sanctuary lives in the heart, not only are many sins avoided, but social and domestic life is pervaded by the fear of God and characterized by chasteness and propriety. Lev 19:31 True fear of God, however, awakens confidence in the Lord and His guidance, and excludes all superstitious and idolatrous ways and methods of discovering the future. This thought prepares the way for the warning against turning to familiar spirits, or seeking after wizards. אוב denotes a departed spirit, who was called up to make disclosures with regard to the future, hence a familiar spirit, spiritum malum qui certis artibus eliciebatur ut evocaret mortuorum manes, qui praedicarent quae ab eis petebantur (Cler.). This is the meaning in Isa 29:4, as well as here and in Lev 20:6, as is evident from Lev 20:27, "a man or woman in whom is an ob," and from Sa1 28:7-8, baalath ob, "a woman with such a spirit." The name was then applied to the necromantist himself, by whom the departed were called up (Sa1 28:3; Kg2 23:24). The word is connected with ob, a skin. ידּעני, the knowing, so to speak, "clever man" (Symm. γνώστης, Aq. γνωριστής), is only found in connection with ob, and denotes unquestionably a person acquainted with necromancy, or a conjurer who devoted himself to the invocation of spirits. (For further remarks, see as Sa1 28:7.). Lev 19:32 This series concludes with the moral precept, "Before a hoary head thou shalt rise up (sc., with reverence, Job 29:8), and the countenance (the person) of the old man thou shalt honour and fear before thy God." God is honoured in the old man, and for this reason reverence for age is required. This virtue was cultivated even by the heathen, e.g., the Egyptians (Herod. 2, 80), the Spartans (Plutarch), and the ancient Romans (Gellius, ii. 15). It is still found in the East (Lane, Sitten und Gebr. ii. p. 121).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The words, "Ye shall keep My statutes," open the second series of commandments, which make it a duty on the part of the people of God to keep the physical and moral order of the world sacred. This series begins in Lev 19:19 with the commandment not to mix the things which are separated in the creation of God. "Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with two kinds of seed, or put on a garment of mixed stuff." כּלאים, from כּלא separation, signifies duae res diversi generis, heterogeneae, and is a substantive in the accusative, giving a more precise definition. שעטנז is in apposition to כּלאים בּגד, and according to Deu 22:11 refers to cloth or a garment woven of wool and flax, to a mixed fabric therefore. The etymology is obscure, and the rendering given by the lxx, κίβδηλον, i.e., forged, not genuine, is probably merely a conjecture based upon the context. The word is probably derived from the Egyptian; although the attempt to explain it from the Coptic has not been so far satisfactory. In Deu 22:9-11, instead of the field, the vineyard is mentioned, as that which they were not to sow with things of two kinds, i.e., so that a mixed produce should arise; and the threat is added, "that thy fulness (full fruit, Exo 22:28), the seed, and the produce of the vineyard (i.e., the corn and wine grown upon the vineyard) may not become holy" (cf. Lev 27:10, Lev 27:21), i.e., fall to the sanctuary for its servants. It is also forbidden to plough with an ox and ass together, i.e., to yoke them to the same plough. By these laws the observance of the natural order and separation of things is made a duty binding upon the Israelites, the people of Jehovah, as a divine ordinance founded in the creation itself (Gen 1:11-12, Gen 1:21, Gen 1:24-25). All the symbolical, mystical, moral, and utilitarian reasons that have been supposed to lie at the foundation of these commands, are foreign to the spirit of the law. And with regard to the observance of them, the statement of Josephus and the Rabbins, that the dress of the priests, as well as the tapestries and curtains of the tabernacle, consisted of wool and linen, is founded upon the assumption, which cannot be established, that שׁשׁ, βύσσος, is a term applied to linen. The mules frequently mentioned, e.g., in Sa2 13:29; Sa2 18:9; Kg1 1:33, may have been imported from abroad, as we may conclude from Kg1 10:25.

Lev 19:20-22

Even the personal rights of slaves were to be upheld; and a maid, though a slave, was not to be degraded to the condition of personal property. If any one lay with a woman who was a slave and betrothed to a man, but neither redeemed nor emancipated, the punishment of death was not to be inflicted, as in the case of adultery (Lev 20:10), or the seduction of a free virgin who was betrothed (Deu 22:23.), because she was not set free; but scourging was to be inflicted, and the guilty person was also to bring a trespass-offering for the expiation of his sin against God (see at Lev 5:15.). נחרפת, from חרף carpere, lit., plucked, i.e., set apart, betrothed to a man, not abandoned or despised. הפדּה redeemed, חפשׁה emancipation without purchase, - the two ways in which a slave could obtain her freedom. בּקּרת, ἁπ. λεγ., from בּקּר to examine (Lev 13:36), lit., investigation, then punishment, chastisement. This referred to both parties, as is evident from the expression, "they shall not be put to death;" though it is not more precisely defined. According to the Mishnah, Kerith. ii. 4, the punishment of the woman consisted of forty stripes.

Lev 19:23-25

The garden-fruit was also to be sanctified to the Lord. When the Israelites had planted all kinds of fruit-trees in the land of Canaan, they were to treat the fruit of every tree as uncircumcised for the first three years, i.e., not to eat it, as being uncircumcised. The singular suffix in ערלתו refers to כּל, and the verb ערל is a denom. from ערלה, to make into a foreskin, to treat as uncircumcised, i.e., to throw away as unclean or uneatable. The reason for this command is not to be sought for in the fact, that in the first three years fruit-trees bear only a little fruit, and that somewhat insipid, and that if the blossom or fruit is broken off the first year, the trees will bear all the more plentifully afterwards (Aben Esra, Clericus, J. D. Mich.), though this end would no doubt be thereby attained; but it rests rather upon ethical grounds. Israel was to treat the fruits of horticulture with the most careful regard as a gift of God, and sanctify the enjoyment of them by a thank-offering. In the fourth year the whole of the fruit was to be a holiness of praise for Jehovah, i.e., to be offered to the Lord as a holy sacrificial gift, in praise and thanksgiving for the blessing which He had bestowed upon the fruit-trees. This offering falls into the category of first-fruits, and was no doubt given up entirely to the Lord for the servants of the altar; although the expression הלּוּלים עשׂה (Jdg 9:27) seems to point to sacrificial meals of the first-fruits, that had already been reaped: and this is the way in which Josephus has explained the command (Ant. iv. 8, 19). For (Lev 19:25) they were not to eat the fruits till the fifth year, "to add (increase) its produce to you," viz., by the blessing of God, not by breaking off the fruits that might set in the first years.

Lev 19:26-32

The Israelites were to abstain from all unnatural, idolatrous, and heathenish conduct.

Lev 19:26

"Ye shall not eat upon blood" (על as in Exo 12:8, referring to the basis of the eating), i.e., no flesh of which blood still lay at the foundation, which was not entirely cleansed from blood (cf. Sa1 14:32). These words were not a mere repetition of the law against eating blood (Lev 17:10), but a strengthening of the law. Not only were they to eat no blood, but no flesh to which any blood adhered. They were also "to practise no kind of incantations." נחשׁ: from נחשׁ to whisper (see Gen 44:5), or, according to some, a denom. verb from נחשׁ a serpent; literally, to prophesy from observing snakes, then to prophesy from auguries generally, augurari. עונן a denom. verb, not from ענן a cloud, with the signification to prophesy from the motion of the clouds, of which there is not the slightest historical trace in Hebrew; but, as the Rabbins maintain, from עין an eye, literally, to ogle, then to bewitch with an evil eye.

Lev 19:27

"Ye shall not round the border of your head:" i.e., not cut the hair in a circle from one temple to the other, as some of the Arab tribes did, according to Herodotus (3, 8), in honour of their god Ὀροτάλ, whom he identifies with the Dionysos of the Greeks. In Jer 9:25; Jer 25:23; Jer 49:32, the persons who did this are called פאה קצוּצי, round-cropped, from their peculiar tonsure. "Neither shalt thou mar the corners of thy beard," sc., by cutting it off (cf. Lev 21:5), which Pliny reports some of the Arabs to have done, barba abraditur, praeterquam in superiore labro, aliis et haec intonsa, whereas the modern Arabs either wear a short moustache, or shave off the beard altogether (Niebuhr, Arab. p. 68).

Lev 19:28

"Ye shall not make cuttings on your flesh (body) on account of a soul, i.e., a dead person (נפשׁ = מת נפשׁ, Lev 21:11; Num 6:6, or מת, Deu 14:1; so again in Lev 22:4; Num 5:2; Num 9:6-7, Num 9:10), nor make engraven (or branded) writing upon yourselves." Two prohibitions of an unnatural disfigurement of the body. The first refers to passionate outbursts of mourning, common among the excitable nations of the East, particularly in the southern parts, and to the custom of scratching the arms, hands, and face (Deu 14:1), which is said to have prevailed among the Babylonians and Armenians (Cyrop. iii. 1, 13, iii. 3, 67), the Scythians (Herod. 4, 71), and even the ancient Romans (cf. M. Geier de Ebraeor. luctu, c. 10), and to be still practised by the Arabs (Arvieux Beduinen, p. 153), the Persians (Morier Zweite Reise, p. 189), and the Abyssinians of the present day, and which apparently held its ground among the Israelites notwithstanding the prohibition (cf. Jer 16:6; Jer 41:5; Jer 47:5), - as well as to the custom, which is also forbidden in Lev 21:5 and Deu 14:1, of cutting off the hair of the head and beard (cf. Isa 3:24; Isa 22:12; Micah. Lev 1:16; Amo 8:10; Eze 7:18). It cannot be inferred from the words of Plutarch, quoted by Spencer, δοκοῦντες χαρίζεσθαι τοῖς τετελευκηκόσιν, that the heathen associated with this custom the idea of making an expiation to the dead. The prohibition of קעקע כּתבת, scriptio stigmatis, writing corroded or branded (see Ges. thes. pp. 1207-8), i.e., of tattooing, - a custom not only very common among the savage tribes, but still met with in Arabia (Arvieux Beduinen, p. 155; Burckhardt Beduinen, pp. 40, 41) and in Egypt among both men and women of the lower orders (Lane, Manners and Customs i. pp. 25, 35, iii. p. 169), - had no reference to idolatrous usages, but was intended to inculcate upon the Israelites a proper reverence for God's creation.

Lev 19:29

"Do not prostitute thy daughter, to cause her to be a whore, lest the land fall to whoredom, and the land become full of vice" (zimmah: see Lev 18:17). The reference is not to spiritual whoredom or idolatry (Exo 34:16), but to fleshly whoredom, the word zimmah being only used in this connection. If a father caused his daughter to become a prostitute, immorality would soon become predominant, and the land (the population of the land) fall away to whoredom.

Lev 19:30

The exhortation now returns to the chief point, the observance of the Lord's Sabbaths and reverence for His sanctuary, which embrace the true method of divine worship as laid down in the ritual commandments. When the Lord's day is kept holy, and a holy reverence for the Lord's sanctuary lives in the heart, not only are many sins avoided, but social and domestic life is pervaded by the fear of God and characterized by chasteness and propriety.

Lev 19:31

True fear of God, however, awakens confidence in the Lord and His guidance, and excludes all superstitious and idolatrous ways and methods of discovering the future. This thought prepares the way for the warning against turning to familiar spirits, or seeking after wizards. אוב denotes a departed spirit, who was called up to make disclosures with regard to the future, hence a familiar spirit, spiritum malum qui certis artibus eliciebatur ut evocaret mortuorum manes, qui praedicarent quae ab eis petebantur (Cler.). This is the meaning in Isa 29:4, as well as here and in Lev 20:6, as is evident from Lev 20:27, "a man or woman in whom is an ob," and from Sa1 28:7-8, baalath ob, "a woman with such a spirit." The name was then applied to the necromantist himself, by whom the departed were called up (Sa1 28:3; Kg2 23:24). The word is connected with ob, a skin. ידּעני, the knowing, so to speak, "clever man" (Symm. γνώστης, Aq. γνωριστής), is only found in connection with ob, and denotes unquestionably a person acquainted with necromancy, or a conjurer who devoted himself to the invocation of spirits. (For further remarks, see as Sa1 28:7.).

Lev 19:32

This series concludes with the moral precept, "Before a hoary head thou shalt rise up (sc., with reverence, Job 29:8), and the countenance (the person) of the old man thou shalt honour and fear before thy God." God is honoured in the old man, and for this reason reverence for age is required. This virtue was cultivated even by the heathen, e.g., the Egyptians (Herod. 2, 80), the Spartans (Plutarch), and the ancient Romans (Gellius, ii. 15). It is still found in the East (Lane, Sitten und Gebr. ii. p. 121).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thou shalt not let thy cattle gender - This was prohibited, partly to restrain the curiosity and boldness of men, who might attempt to amend or change the works of God, partly that by the restraint here laid even upon brute - creatures men might be taught to abhor all unnatural lusts, partly to teach the Israelites to avoid mixtures with other nations, either in marriage or in religion, which also may be signified by the following prohibitions.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Gender with a diverse kind - These precepts taken literally seem to imply that they should not permit the horse and the she-ass, nor the he-ass and the cow, (as they do in the East), to couple together; nor sow different kinds of seeds in the same field or garden; nor have garments of silk and woolen, cotton and silk, linen and wool, etc. And if all these were forbidden, there must have been some moral reason for the prohibitions, because domestic economy required several of these mixtures, especially those which relate to seeds and clothing. With respect to heterogeneous mixtures among cattle, 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, Lev 18:22, Lev 18:23. As to seeds, in many cases it would be very improper to sow different kinds in the same plot of ground. It would be improvident to sow oats and wheat together: the latter would be injured, the former ruined. The turnip and carrot would not succeed conjointly, where either of them separately would prosper and yield a good crop; so we may say of many other kinds of seeds; and if this be all that is intended, the counsels are prudential agricultural maxims. As to different kinds of garments, such as the linsey woolsey, the prohibition here might be intended as much against pride and vanity as any thing else; for it is certain that both these articles may be so manufactured in conjunction as to minister to pride, though in general the linsey woolsey or drugget is the clothing of the poor. But we really do not know what the original word שעטנז shaatnez, which we translate linen and woolen, means: it is true that in Deu 22:11, where it is again used, it seems to be explained by the words immediately following, Thou shalt not wear a garment of divers sorts, as of linen and woolen together; but this may as well refer to a garment made up of a sort of patchwork differently colored and arranged for pride and for show. A folly of this kind prevailed anciently in this very land, and I shall give a proof of it, taken from a sermon against luxury in dress, composed in the fourteenth century. "As to the first sinne in superfluitie of clothing, soche that maketh it so dere, to the harme of the peple, nat only the cost of enbrauderlng, the disguised endenting, or barring, ounding paling, winding or bending and semblable wast of clothe in vanite. But there is also the costlewe furring in their gounes, so moche pounsing of chesel, to make holes; so moche dagging with sheres foorth; with the superfluitie in length of the forsaied gounes, - to grete dammage of pore folke - And more ouer - they shewe throughe disguising, in departing of ther hosen in white and red, semeth that halfe ther members were slain - They departe ther hosen into other colors, as is white and blewe, or white and blacke, or blacke and red, and so forth; than semeth it as by variaunce of color, that the halfe part of ther members ben corrupt by the fire of Saint Anthony, or by canker, or other suche mischaunce." The Parson's Tale, in Chaucer, p. 198. Urry's edit. The reader will pardon the antiquated spelling. "What could exhibit," says Dr. Henry, "a more fantastical appearance than an English beau of the 14th century? He wore long pointed shoes, fastened to his knees by gold or silver chains; hose of one color on the one leg, and of another color on the other; short breeches which did reach to the middle of his thighs; a coat the one half white, the other half black or blue; a long beard; a silk hood buttoned under his chin, embroidered with grotesque figures of animals, dancing men, etc., and sometimes ornamented with gold and precious stones." This dress was the height of the mode in the reign of King Edward III. Something of the same kind seems to have existed in the patriarchal times; witness the coat of many colors made by Jacob for his son Joseph. See the note on Gen 37:3. Concerning these different mixtures much may be seen in the Mishna, Tract, Kilaim, and in Ainsworth, and Calmet on this place.

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¹⁷ And it shall come to pass, that when they enter [0935] in at the gates [08179] of the inner [06442] court [02691], they shall be clothed [03847] with linen [06593] garments [0899]; and no wool [06785] shall come [05927] upon them, whiles they minister [08334] in the gates [08179] of the inner [06442] court [02691], and within [01004].
¹⁸ They shall have linen [06593] bonnets [06287] upon their heads [07218], and shall have linen [06593] breeches [04370] upon their loins [04975]; they shall not gird [02296] themselves with any thing that causeth sweat [03154].

¹¹ Thou shalt not wear [03847] a garment of divers sorts [08162], as of woollen [06785] and linen [06593] together [03162].

⁸ The young men [05288] saw [07200] me, and hid [02244] themselves: and the aged [03453] arose [06965], and stood up [05975].

³² Thou shalt rise up [06965] before [06440] the hoary head [07872], and honour [01921] the face [06440] of the old man [02205], and fear [03372] thy God [0430]: I am the LORD [03068].

²⁴ Moreover the workers with familiar spirits [0178], and the wizards [03049], and the images [08655], and the idols [01544], and all the abominations [08251] that were spied [07200] in the land [0776] of Judah [03063] and in Jerusalem [03389], did Josiah [02977] put away [01197], that he might perform [06965] the words [01697] of the law [08451] which were written [03789] in the book [05612] that Hilkiah [02518] the priest [03548] found [04672] in the house [01004] of the LORD [03068].

³ Now Samuel [08050] was dead [04191], and all Israel [03478] had lamented [05594] him, and buried [06912] him in Ramah [07414], even in his own city [05892]. And Saul [07586] had put away [05493] those that had familiar spirits [0178], and the wizards [03049], out of the land [0776].

⁷ Then said [0559] Saul [07586] unto his servants [05650], Seek [01245] me a woman [0802] that hath [01172] a familiar spirit [0178], that I may go [03212] to her, and enquire [01875] of her. And his servants [05650] said [0559] to him, Behold, there is a woman [0802] that hath [01172] a familiar spirit [0178] at Endor [05874].
⁸ And Saul [07586] disguised [02664] himself, and put on [03847] other [0312] raiment [0899], and he went [03212], and two [08147] men [0582] with him, and they came [0935] to the woman [0802] by night [03915]: and he said [0559], I pray thee, divine [07080] unto me by the familiar spirit [0178], and bring me him up [05927], whom I shall name [0559] unto thee.

²⁷ A man [0376] also or woman [0802] that hath [03588] a familiar spirit [0178], or that is a wizard [03049], shall surely [04191] be put to death [04191]: they shall stone [07275] them with stones [068]: their blood [01818] shall be upon them.

⁶ And the soul [05315] that turneth [06437] after [0413] such as have familiar spirits [0178], and after [0310] wizards [03049], to go a whoring [02181] after [0310] them, I will even set [05414] my face [06440] against that soul [05315], and will cut him off [03772] from among [07130] his people [05971].

⁴ And thou shalt be brought down [08213], and shalt speak [01696] out of the ground [0776], and thy speech [0565] shall be low [07817] out of the dust [06083], and thy voice [06963] shall be, as of one that hath a familiar spirit [0178], out of the ground [0776], and thy speech [0565] shall whisper [06850] out of the dust [06083].

³¹ Regard [06437] not them that have familiar spirits [0178], neither seek [01245] after wizards [03049], to be defiled [02930] by them: I am the LORD [03068] your God [0430].

³⁰ Ye shall keep [08104] my sabbaths [07676], and reverence [03372] my sanctuary [04720]: I am the LORD [03068].

¹⁶ And thou take [03947] of their daughters [01323] unto thy sons [01121], and their daughters [01323] go a whoring [02181] after [0310] their gods [0430], and make [02181] thy sons [01121] go a whoring [02181] after [0310] their gods [0430].

¹⁷ Thou shalt not uncover [01540] the nakedness [06172] of a woman [0802] and her daughter [01323], neither shalt thou take [03947] her son's [01121] daughter [01323], or her daughter's [01323] daughter [01323], to uncover [01540] her nakedness [06172]; for they are her near kinswomen [07608]: it is wickedness [02154].

²⁹ Do not prostitute [02490] thy daughter [01323], to cause her to be a whore [02181]; lest the land [0776] fall to whoredom [02181], and the land [0776] become full [04390] of wickedness [02154].

¹⁸ They shall also gird [02296] themselves with sackcloth [08242], and horror [06427] shall cover [03680] them; and shame [0955] shall be upon all faces [06440], and baldness [07144] upon all their heads [07218].

¹⁰ And I will turn [02015] your feasts [02282] into mourning [060], and all your songs [07892] into lamentation [07015]; and I will bring up [05927] sackcloth [08242] upon all loins [04975], and baldness [07144] upon every head [07218]; and I will make [07760] it as the mourning [060] of an only [03173] son, and the end [0319] thereof as a bitter [04751] day [03117].

¹⁶ And he shall pluck away [05493] his crop [04760] with his feathers [05133], and cast [07993] it beside [0681] the altar [04196] on the east part [06924], by the place [04725] of the ashes [01880]:

¹² And in that day [03117] did the Lord [0136] GOD [03069] of hosts [06635] call [07121] to weeping [01065], and to mourning [04553], and to baldness [07144], and to girding [02296] with sackcloth [08242]:

²⁴ And it shall come to pass, that instead of sweet smell [01314] there shall be stink [04716]; and instead of a girdle [02290] a rent [05364]; and instead of well set [04639] hair [04748] baldness [07144]; and instead of a stomacher [06614] a girding [04228] of sackcloth [08242]; and burning [03587] instead of beauty [03308].

¹ Ye are the children [01121] of the LORD [03068] your God [0430]: ye shall not cut [01413] yourselves, nor make [07760] any baldness [07144] between your eyes [05869] for the dead [04191].

⁵ They shall not make [07139] baldness [07144] upon their head [07218], neither shall they shave off [01548] the corner [06285] of their beard [02206], nor make [08295] any cuttings [08296] in their flesh [01320].

⁵ Baldness [07144] is come [0935] upon Gaza [05804]; Ashkelon [0831] is cut off [01820] with the remnant [07611] of their valley [06010]: how long wilt thou cut [01413] thyself?

⁵ That there came [0935] certain [0582] from Shechem [07927], from Shiloh [07887], and from Samaria [08111], even fourscore [08084] men [0376], having their beards [02206] shaven [01548], and their clothes [0899] rent [07167], and having cut [01413] themselves, with offerings [04503] and incense [03828] in their hand [03027], to bring [0935] them to the house [01004] of the LORD [03068].

⁶ Both the great [01419] and the small [06996] shall die [04191] in this land [0776]: they shall not be buried [06912], neither shall men lament [05594] for them, nor cut [01413] themselves, nor make themselves bald [07139] for them:

¹ Ye are the children [01121] of the LORD [03068] your God [0430]: ye shall not cut [01413] yourselves, nor make [07760] any baldness [07144] between your eyes [05869] for the dead [04191].

¹⁰ Speak [01696] unto the children [01121] of Israel [03478], saying [0559], If any [0376] man [0376] of you or of your posterity [01755] shall be unclean [02931] by reason of a dead body [05315], or be in a journey [01870] afar off [07350], yet he shall keep [06213] the passover [06453] unto the LORD [03068].

⁶ And there were certain men [0582], who were defiled [02931] by the dead body [05315] of a man [0120], that they could [03201] not keep [06213] the passover [06453] on that day [03117]: and they came [07126] before [06440] Moses [04872] and before [06440] Aaron [0175] on that day [03117]:
⁷ And those [01992] men [0582] said [0559] unto him, We are defiled [02931] by the dead body [05315] of a man [0120]: wherefore are we kept back [01639], that we may not offer [07126] an offering [07133] of the LORD [03068] in his appointed season [04150] among [08432] the children [01121] of Israel [03478]?

² Command [06680] the children [01121] of Israel [03478], that they put out [07971] of the camp [04264] every leper [06879], and every one that hath an issue [02100], and whosoever is defiled [02931] by the dead [05315]:

⁴ What man soever [0376] of the seed [02233] of Aaron [0175] is a leper [06879], or hath a running issue [02100]; he shall not eat [0398] of the holy things [06944], until he be clean [02891]. And whoso toucheth [05060] any thing that is unclean [02931] by the dead [05315], or a man [0376] whose seed [02233] [07902] goeth [03318] from him;

¹ Ye are the children [01121] of the LORD [03068] your God [0430]: ye shall not cut [01413] yourselves, nor make [07760] any baldness [07144] between your eyes [05869] for the dead [04191].

⁶ All the days [03117] that he separateth [05144] himself unto the LORD [03068] he shall come [0935] at no dead [04191] body [05315].

¹¹ Neither shall he go in [0935] to any dead [04191] body [05315], nor defile [02930] himself for his father [01], or for his mother [0517];

²⁸ Ye shall not make [05414] any [03793] cuttings [08296] in your flesh [01320] for the dead [05315], nor print [05414] any marks [07085] upon you: I am the LORD [03068].

³² And their camels [01581] shall be a booty [0957], and the multitude [01995] of their cattle [04735] a spoil [07998]: and I will scatter [02219] into all winds [07307] them that are in the utmost [07112] corners [06285]; and I will bring [0935] their calamity [0343] from all sides [05676] thereof, saith [05002] the LORD [03068].

²³ Dedan [01719], and Tema [08485], and Buz [0938], and all that are in the utmost [07112] corners [06285],

²⁵ Behold, the days [03117] come [0935], saith [05002] the LORD [03068], that I will punish [06485] all them which are circumcised [04135] with the uncircumcised [06190];

²⁷ Ye shall not round [05362] the corners [06285] of your heads [07218], neither shalt thou mar [07843] the corners [06285] of thy beard [02206].

⁵ Is not this it in which my lord [0113] drinketh [08354], and whereby indeed [05172] he divineth [05172]? ye have done evil [07489] in so doing [06213].

¹⁰ And whatsoever man [0376] there be of the house [01004] of Israel [03478], or of the strangers [01616] that sojourn [01481] among [08432] you, that eateth [0398] any manner of blood [01818]; I will even set [05414] my face [06440] against that soul [05315] that eateth [0398] blood [01818], and will cut him off [03772] from among [07130] his people [05971].

³² And the people [05971] flew [05860] [06213] upon the spoil [07998], and took [03947] sheep [06629], and oxen [01241], and calves [01121], and slew [07819] them on the ground [0776]: and the people [05971] did eat [0398] them with the blood [01818].

⁸ And they shall eat [0398] the flesh [01320] in that night [03915], roast [06748] with fire [0784], and unleavened bread [04682]; and with bitter [04844] herbs they shall eat [0398] it.

²⁶ Ye shall not eat [0398] any thing with the blood [01818]: neither shall ye use enchantment [05172], nor observe times [06049].

²⁶ Ye shall not eat [0398] any thing with the blood [01818]: neither shall ye use enchantment [05172], nor observe times [06049].
²⁷ Ye shall not round [05362] the corners [06285] of your heads [07218], neither shalt thou mar [07843] the corners [06285] of thy beard [02206].
²⁸ Ye shall not make [05414] any [03793] cuttings [08296] in your flesh [01320] for the dead [05315], nor print [05414] any marks [07085] upon you: I am the LORD [03068].
²⁹ Do not prostitute [02490] thy daughter [01323], to cause her to be a whore [02181]; lest the land [0776] fall to whoredom [02181], and the land [0776] become full [04390] of wickedness [02154].
³⁰ Ye shall keep [08104] my sabbaths [07676], and reverence [03372] my sanctuary [04720]: I am the LORD [03068].
³¹ Regard [06437] not them that have familiar spirits [0178], neither seek [01245] after wizards [03049], to be defiled [02930] by them: I am the LORD [03068] your God [0430].
³² Thou shalt rise up [06965] before [06440] the hoary head [07872], and honour [01921] the face [06440] of the old man [02205], and fear [03372] thy God [0430]: I am the LORD [03068].

²⁵ And in the fifth [02549] year [08141] shall ye eat [0398] of the fruit [06529] thereof, that it may yield [03254] unto you the increase [08393] thereof: I am the LORD [03068] your God [0430].

²⁷ And they went out [03318] into the fields [07704], and gathered [01219] their vineyards [03754], and trode [01869] the grapes, and made [06213] merry [01974], and went [0935] into the house [01004] of their god [0430], and did eat [0398] and drink [08354], and cursed [07043] Abimelech [040].

²³ And when ye shall come [0935] into the land [0776], and shall have planted [05193] all manner of trees [06086] for food [03978], then ye shall count [06188] the fruit [06529] thereof as uncircumcised [06188] [06190]: three [07969] years [08141] shall it be as uncircumcised [06189] unto you: it shall not be eaten [0398] of.
²⁴ But in the fourth [07243] year [08141] all the fruit [06529] thereof shall be holy [06944] to praise [01974] the LORD [03068] withal.
²⁵ And in the fifth [02549] year [08141] shall ye eat [0398] of the fruit [06529] thereof, that it may yield [03254] unto you the increase [08393] thereof: I am the LORD [03068] your God [0430].

³⁶ Then the priest [03548] shall look [07200] on him: and, behold, if the scall [05424] be spread [06581] in the skin [05785], the priest [03548] shall not seek [01239] for yellow [06669] hair [08181]; he is unclean [02931].

¹⁵ If a soul [05315] commit [04603] a trespass [04604], and sin [02398] through ignorance [07684], in the holy things [06944] of the LORD [03068]; then he shall bring [0935] for his trespass [0817] unto the LORD [03068] a ram [0352] without blemish [08549] out of the flocks [06629], with thy estimation [06187] by shekels [08255] of silver [03701], after the shekel [08255] of the sanctuary [06944], for a trespass offering [0817]:

²³ If a damsel [05291] that is a virgin [01330] be betrothed [0781] unto an husband [0376], and a man [0376] find [04672] her in the city [05892], and lie [07901] with her;

¹⁰ And the man [0376] that committeth adultery [05003] with another man's [0376] wife [0802], even he that committeth adultery [05003] with his neighbour's [07453] wife [0802], the adulterer [05003] and the adulteress [05003] shall surely [04191] be put to death [04191].

²⁰ And whosoever [0376] lieth [07901] carnally [02233] [07902] with a woman [0802], that is a bondmaid [08198], betrothed [02778] to an husband [0376], and not at all [06299] redeemed [06299], nor freedom [02668] given [05414] her; she shall be scourged [01244]; they shall not be put to death [04191], because she was not free [02666].
²¹ And he shall bring [0935] his trespass offering [0817] unto the LORD [03068], unto the door [06607] of the tabernacle [0168] of the congregation [04150], even a ram [0352] for a trespass offering [0817].
²² And the priest [03548] shall make an atonement [03722] for him with the ram [0352] of the trespass offering [0817] before [06440] the LORD [03068] for his sin [02403] which he hath done [02398]: and the sin [02403] which he hath done [02398] shall be forgiven [05545] him.

²⁵ And they brought [0935] every man [0376] his present [04503], vessels [03627] of silver [03701], and vessels [03627] of gold [02091], and garments [08008], and armour [05402], and spices [01314], horses [05483], and mules [06505], a rate [01697] year [08141] by year [08141].

³³ The king [04428] also said [0559] unto them, Take [03947] with you the servants [05650] of your lord [0113], and cause Solomon [08010] my son [01121] to ride [07392] upon mine own mule [06506], and bring him down [03381] to Gihon [01521]:

⁹ And Absalom [053] met [07122] the servants [06440] [05650] of David [01732]. And Absalom [053] rode [07392] upon a mule [06505], and the mule [06505] went [0935] under the thick boughs [07730] of a great [01419] oak [0424], and his head [07218] caught hold [02388] of the oak [0424], and he was taken up [05414] between the heaven [08064] and the earth [0776]; and the mule [06505] that was under him went away [05674].

²⁹ And the servants [05288] of Absalom [053] did [06213] unto Amnon [0550] as Absalom [053] had commanded [06680]. Then all the king's [04428] sons [01121] arose [06965], and every man [0376] gat him up [07392] upon his mule [06505], and fled [05127].

²⁴ And God [0430] said [0559], Let the earth [0776] bring forth [03318] the living [02416] creature [05315] after his kind [04327], cattle [0929], and creeping thing [07431], and beast [02416] of the earth [0776] after his kind [04327]: and it was so.
²⁵ And God [0430] made [06213] the beast [02416] of the earth [0776] after his kind [04327], and cattle [0929] after their kind [04327], and every thing that creepeth [07431] upon the earth [0127] after his kind [04327]: and God [0430] saw [07200] that it was good [02896].

²¹ And God [0430] created [01254] great [01419] whales [08577], and every living [02416] creature [05315] that moveth [07430], which the waters [04325] brought forth abundantly [08317], after their kind [04327], and every winged [03671] fowl [05775] after his kind [04327]: and God [0430] saw [07200] that it was good [02896].

¹¹ And God [0430] said [0559], Let the earth [0776] bring forth [01876] grass [01877], the herb [06212] yielding [02232] seed [02233], and the fruit [06529] tree [06086] yielding [06213] fruit [06529] after his kind [04327], whose [0834] seed [02233] is in itself, upon the earth [0776]: and it was so.
¹² And the earth [0776] brought forth [03318] grass [01877], and herb [06212] yielding [02232] seed [02233] after his kind [04327], and the tree [06086] yielding [06213] fruit [06529], whose seed [02233] was in itself, after his kind [04327]: and God [0430] saw [07200] that it was good [02896].

²¹ But the field [07704], when it goeth out [03318] in the jubile [03104], shall be holy [06944] unto the LORD [03068], as a field [07704] devoted [02764]; the possession [0272] thereof shall be the priest's [03548].

¹⁰ He shall not alter [02498] it, nor change [04171] it, a good [02896] for a bad [07451], or a bad [07451] for a good [02896]: and if he shall at all [04171] change [04171] beast [0929] for beast [0929], then it and the exchange [08545] thereof shall be holy [06944].

²⁸ Thou shalt not revile [07043] the gods [0430], nor curse [0779] the ruler [05387] of thy people [05971].

⁹ Thou shalt not sow [02232] thy vineyard [03754] with divers seeds [03610]: lest the fruit [04395] of thy seed [02233] which thou hast sown [02232], and the fruit [08393] of thy vineyard [03754], be defiled [06942].
¹⁰ Thou shalt not plow [02790] with an ox [07794] and an ass [02543] together [03162].
¹¹ Thou shalt not wear [03847] a garment of divers sorts [08162], as of woollen [06785] and linen [06593] together [03162].

¹¹ Thou shalt not wear [03847] a garment of divers sorts [08162], as of woollen [06785] and linen [06593] together [03162].

¹⁹ Ye shall keep [08104] my statutes [02708]. Thou shalt not let thy cattle [0929] gender [07250] with a diverse kind [03610]: thou shalt not sow [02232] thy field [07704] with mingled seed [03610]: neither shall a garment [0899] mingled [03610] of linen and woollen [08162] come [05927] upon thee.

³ Now Israel [03478] loved [0157] Joseph [03130] more than all his children [01121], because he was the son [01121] of his old age [02208]: and he made [06213] him a coat [03801] of many colours [06446].

¹¹ Thou shalt not wear [03847] a garment of divers sorts [08162], as of woollen [06785] and linen [06593] together [03162].

²³ Neither shalt thou [05414] lie [07903] with any beast [0929] to defile [02930] thyself therewith: neither shall any woman [0802] stand [05975] before [06440] a beast [0929] to lie down [07250] thereto: it is confusion [08397].

²² Thou shalt not lie [07901] with mankind [02145], as with [04904] womankind [0802]: it is abomination [08441].