Levítico 19

Levítico 19

Barnes comments on fruit … uncircumcised as "unfit for presentation to Jehovah. In regard to its spiritual lesson, this law may be compared with the dedication of the first-born of beasts to Jehovah (Ex. 13:12, 34:19). Its meaning in a moral point of view was plain, and tended to illustrate the spirit of the whole Law. It is interesting to note that the secular Laws of Hammurabi (old Babylonian law = Code of Hammurabi) had a specific law dealing with orchards… If, when a seignior gave a field to a gardener to set out an orchard, the gardener set out the orchard, he shall develop the orchard for four years; in the fifth year the owner of the orchard and the gardener shall divide equally, with the owner of the orchard receiving his preferential share. (The Ancient Near East- An Anthology of Texts and Pictures) Freeman explains…FRUIT OF YOUNG TREES FORBIDDEN - The fruit of young trees was not to be eaten until the fourth year after being planted, because of certain heathen superstitions. Maimonides says that the idolaters believed that unless the first-fruits of every tree were used in connection with certain idolatrous ceremonies the tree would suffer some great harm, and perhaps die. They further made use of magical rites for the purpose of hastening the bearing of fruit. The law in the text was aimed at this folly, for as no fruit could be touched until the fourth year, the Hebrews could not offer the first of the fruit as the idolaters did ; nor would it be of any use to seek, by incantations and sprinklings, to hasten the coming of the fruit, since they could not eat it before the time designated, and long before that it would come naturally. (Handbook of Bible manners and customs - published in 1875) The New Manners & customs of the Bible offers a slightly different explanation…Like many of God’s laws given to the Israelites, this one had a practical purpose rather than a spiritual one. The basic purpose of a tree’s fruit is to fertilize and reproduce itself. The fertilization takes place as the fruit falls to the ground under the tree and decays; the reproduction occurs as the seeds are consumed by birds—or the fruit-seed combination consumed by ground animals—and spread to other places in their droppings. If the fruit of a newly planted tree is picked and eaten the first few years, as people even today are wont to do, then the tree’s natural fertilization doesn’t occur, and though the tree may grow it is considerably weakened. This is the same as human beings who don’t have proper nourishment during their initial stages of growth and development. Today, most horticultural advice is to not pick the fruit of a newly planted tree for the first 3–4 years, and allow the fallen fruit to remain on the ground and decay into natural fertilizer, but few people do. It was the same in the days of the Israelites. So to help them grow their newly planted fruit trees properly, God could either give them instantaneous horticultural knowledge, or give them a spiritual law based on his natural laws of fruit tree growth and development. Obviously, doing the first would have caused some problems, so in His wisdom He chose to do the second. Wenham commenting on the laws of the orchard writes that…Holiness involves the total consecration of a man’s life and labor to God’s service. This was symbolized in the giving of one day in seven, and a tithe of all produce, and also in the dedication of the firstfruits of agriculture. This principle covers not only crops (Ex 23:19; Lev. 23:10; Dt. 26:1ff.) but also animals (Ex. 34:19–20; Dt 15:19) and even children (Ex 13:2; Nu 8:16ff.). By dedicating the first of everything to God, the man of the Old Covenant publicly acknowledged that all he had was from God, and he thanked him for his blessings (1Chr 29:14). In the case of fruit trees, however, little fruit is borne in the early years, and this law specifies that it is the fourth year’s crop that counts as the firstfruits and must be dedicated to God. (NICOT) George Bush - Leviticus 19 Commentary And when ye shall have come into the land. That is, into the promised land, to which alone it would seem this precept had reference. That it was based upon any thing beyond natural reasons, we see no grounds for believing; though Spencer and others have suggested that as the trees which they would find growing on their entrance into the land were planted by idolaters, and probably with superstitious ceremonies, their fruit being considered by the Israelites as for a time unclean, would tend to impress their minds with an idea of the impurity and abominable nature of idolatry. But it is evident from the text, that the precept has reference to such trees as they should themselves plant, and that it was to be of like permanent authority with the other enactments of the Levitical code. Nor do we doubt that an adequate knowledge of vegetable physiology would disclose the utmost propriety in the direction. Indeed Michaelis says, Comment, on Laws of Moses, vol. 3. p. 367–8, ‘The economical object of this law is very striking. Every gardener will teach us not to let fruit-trees bear in their earliest years, but to pluck off the blossoms; and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. Now, if we may not taste the fruit the first three years, we shall be the more disposed to pinch off the blossoms; and the son will learn to do this from his father. The very expression, to regard them as uncircumcised, suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation.’ Although, however, the use of the fruit was only interdicted for three years, the produce did not become available to the proprietor till the fifth year, the first-fruits, that is those of that year, being in this, as in other instances, one of the dues from which the priests derived their subsistence. Perhaps a moral intimation to the effect that men were to restrain their appetites, and not to indulge in premature gratifications, was designed at the same time to be conveyed in this precept. Thus this wondrous code taught its subjects to find ‘sermons in trees,’ as well as ‘good in every thing.’ Leviticus 19:24 'But in the fourth year all its fruit shall be holy, an offering of praise to the LORD. KJV Leviticus 19:24 But in the fourth year all the fruit thereof shall be holy to praise the LORD withal. NET Leviticus 19:24 In the fourth year all its fruit will be holy, praise offerings to the LORD. BGT Leviticus 19:24 καὶ τῷ ἔτει τῷ τετάρτῳ ἔσται πᾶς ὁ καρπὸς αὐτοῦ ἅγιος αἰνετὸς τῷ κυρίῳ NLT Leviticus 19:24 In the fourth year the entire crop must be consecrated to the LORD as a celebration of praise. ESV Leviticus 19:24 And in the fourth year all its fruit shall be holy, an offering of praise to the LORD. NIV Leviticus 19:24 In the fourth year all its fruit will be holy, an offering of praise to the LORD. all the: Nu 18:12,13 Dt 12:17,18 Dt 14:28,29 Dt 18:4 Pr 3:9) Related Passage: Deut 18:4 “You shall give him the first fruits of your grain, your new wine, and your oil, and the first shearing of your sheep. But in the fourth year all its fruit shall be holy, an offering of praise to the LORD. Leon Hyatt - The fruit of the fourth year was a kind of first-fruits offering (see Lev. 2:12 and Lev. 2:14). Though fruit of the fourth year is not called “first-fruits” in this verse, in Nehemiah 10:35,37 the Israelites swore to an oath “to follow the law of God given through God’s servant Moses.” In that oath they swore to bring “the first-fruits of our land and of every fruit tree to Jehovah’s house.” Their oath shows that they recognized fruit of the fourth year to be a first-fruits offering. The first-fruit offering of grain, oil, and grape (Num. 18:12-13) was the first portion of the crop to ripen each year (Nu 18:12-13). The first fruit offering of their fruit trees was the whole crop of the fourth year. This commandment made firstfruit offerings of their trees to be a civil law to help provide support for Jehovah’s servants the priests. It was to be enforced by judicial authorities. All its fruit shall be holy - All shall be dedicated to the Lord as an "offering of praise." This was an act of worship. W H Mare writes that "which is first and best belongs to God and is to be given to Him. Because of God's creative power and ownership of all, the Bible instructs believers to give God the best of the animal sacrifices (see Leviticus 1-5 ). The land is also viewed as a gift from God and the best of it, its "firstfruits, " is to be given to him—crops (Exodus 23:16,19 ), the wheat harvest (Exodus 34:22 ; Leviticus 2:14 ; 23:20 ), olive oil (Numbers 18:12 ; Deuteronomy 18:4 ), the finest new wine (Numbers 18:12 ; Deuteronomy 18:4 ), honey (2 Chronicles 31:5 ), sheep wool (Deuteronomy 18:4 ), and fruit (Nehemiah 10:35 ). The Old Testament makes it clear that everything that God's people have is to be viewed as from God and gained through his providence (Psalm 50:10 ). (Firstfruits - Baker's Evangelical Dictionary of Biblical Theology) Proverbs reiterates this principle… Honor the LORD from your wealth, And from the first of all your produce; (Pr 3:9) George Bush - Leviticus 19 Commentary All the fruit thereof shall be holy to praise the Lord. Heb קדש הלולים ליהוח kodesh hillulim laihovah, holiness of praises to the Lord. That is, shall be consecrated to the Lord, and eaten with demonstrations of joy and praise, as Judg. 9:27, ‘they made praise;’ that is, they expressed their joyful emotions by songs of praises, and probably by dancing, as the Gr. renders it. The phrase points to somewhat of more than usual festivity. Leviticus 19:25 'In the fifth year you are to eat of its fruit, that its yield may increase for you; I am the LORD your God. KJV Leviticus 19:25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God. NET Leviticus 19:25 Then in the fifth year you may eat its fruit to add its produce to your harvest. I am the LORD your God. BGT Leviticus 19:25 ἐν δὲ τῷ ἔτει τῷ πέμπτῳ φάγεσθε τὸν καρπόν πρόσθεμα ὑμῖν τὰ γενήματα αὐτοῦ ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:25 Finally, in the fifth year you may eat the fruit. If you follow this pattern, your harvest will increase. I am the LORD your God. ESV Leviticus 19:25 But in the fifth year you may eat of its fruit, to increase its yield for you: I am the LORD your God. NIV Leviticus 19:25 But in the fifth year you may eat its fruit. In this way your harvest will be increased. I am the LORD your God. Lev 26:3,4 Pr 3:9,10 Ec 11:1,2 Hag 1:4-6,9-11 2:18,19 Mal 3:8-10 In the fifth year you are to eat of its fruit, that its yield may increase for you; I am the LORD your God George Bush - Leviticus 19 Commentary In the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof. Heb. להוסיף לכם תבואתו lehosiph lâkem tebuâtho, to add increasingly to you its product. The intimation clearly is, that they would be no losers by waiting to the fifth year for the fruit of their trees. The forbearance would be rewarded by the far more abundant fruitfulness of the trees themselves. Leviticus 19:26 'You shall not eat anything with the blood, nor practice divination or soothsaying. KJV Leviticus 19:26 Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times. NET Leviticus 19:26 "'You must not eat anything with the blood still in it. You must not practice either divination or soothsaying. BGT Leviticus 19:26 μὴ ἔσθετε ἐπὶ τῶν ὀρέων καὶ οὐκ οἰωνιεῖσθε οὐδὲ ὀρνιθοσκοπήσεσθε NLT Leviticus 19:26 "Do not eat meat that has not been drained of its blood."Do not practice fortune-telling or witchcraft. ESV Leviticus 19:26 "You shall not eat any flesh with the blood in it. You shall not interpret omens or tell fortunes. NIV Leviticus 19:26 " 'Do not eat any meat with the blood still in it. " 'Do not practice divination or sorcery. with the blood: Lev 3:17 Lev 7:26 Lev 17:10-14 De 12:23 practice divination: Ex 7:11 Ex 8:7 1Sa 15:23 Jer 10:2 Da 2:10 Mal 3:5 soothsaying: De 18:10-14 2Ki 17:17 21:6 2Ch 33:6 Related Passages: Leviticus 3:17 ‘It is a perpetual statute throughout your generations in all your dwellings: you shall not eat any fat or any blood.’” Leviticus 7:26 ‘You are not to eat any blood, either of bird or animal, in any of your dwellings. Leviticus 17:10-14 ‘And any man from the house of Israel, or from the aliens who sojourn among them, who eats any blood, I will set My face against that person who eats blood and will cut him off from among his people. 11 ‘For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.’ 12 “Therefore I said to the sons of Israel, ‘No person among you may eat blood, nor may any alien who sojourns among you eat blood.’ 13 “So when any man from the sons of Israel, or from the aliens who sojourn among them, in hunting catches a beast or a bird which may be eaten, he shall pour out its blood and cover it with earth. 14 “For as for the life of all flesh, its blood is identified with its life. Therefore I said to the sons of Israel, ‘You are not to eat the blood of any flesh, for the life of all flesh is its blood; whoever eats it shall be cut off.’ Deuteronomy 12:23 “Only be sure not to eat the blood, for the blood is the life, and you shall not eat the life with the flesh. Deuteronomy 18:10-14 “There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, 11 or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. 12 “For whoever does these things is detestable to the LORD; and because of these detestable things the LORD your God will drive them out before you. 13 “You shall be blameless before the LORD your God. 14 “For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you, the LORD your God has not allowed you to do so. AVOID EATING BLOOD AND PRACTICING THE OCCULT You shall not eat anything with the blood - Why not? Moses writes "‘For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement." (Lev 17:11) “For as for the life of all flesh, its blood is identified with its life. Therefore I said to the sons of Israel, ‘You are not to eat the blood of any flesh, for the life of all flesh is its blood; whoever eats it shall be cut off." (Lev 17:14) Leon Hyatt - You must not eat blood, Jehovah had given this commandment twice previously (see Lev. 7:26-27 and Lev. 17:10-16). In the first passage, the commandment it was given in connection with slaughter-offerings to command the Israelites to show respect for the covering for sins that was symbolized by splattering the blood of fire-offerings around the altar. That passage said that a person who ate blood was to be cut off from his people, that is, put to death. In the second passage, the command was clarified by adding three details: (1) The prohibition included eating animals killed in hunting if their blood was not spilled on the ground. It also included animals killed by another animal and, therefore, not bled. (2) A second reason was given for the command, which was that life was in the blood and people were to show respect for the marvel of life. (3) If the authorities did not cut off a person who ate blood, God would. On the other hand, if a person ate an animal killed by another animal, he was to be considered unclean. His cleansing required bathing, washing his clothes, and waiting until the evening. In this verse, the commandment was simply repeated in brief to clarify that it was a civil law to be enforced by judicial authorities. Nor practice divination (nachash) or soothsaying (ʿānan) - Lxx for divination (nachash) is oionizomai (Ge 30:27; Ge 44:5.15; Lv 19:26; Dt 18:10) which means to take omens from the flight and cries of birds and generally, to divine from omens, augure (Liddell-Scott) Leon Hyatt - This verse refers to two different kinds of divination or fortune telling. The word translated “practice hydromancy” is used in Genesis 44:5 to describe divination that Joseph practiced by using a silver cup, which seems to indicate that the word refers to divination by studying liquids or dregs in a cup. This form of divination is called “hydromancy.” The word translated “practice divination by clouds” is related to the Hebrew word for “cloud,” which likely indicates that it refers to divination by studying movement of clouds of smoke or incense. However, the word is also similar to the Hebrew word for “eye,” which makes some believe that it referred to “the evil eye,” the power to cast spells by staring with the eyes Probably neither of the words should be taken in this verse in its narrowest sense. Like words of today that apply to different types of divination, the Hebrew words probably were often interchangeable in everyday practice. Thus, this law probably intended to prohibit the practice of any and all forms of divination. Divination was believed in and practiced by the pagan religions of that day. It was based on the concept that some people can tell fortunes or cast spells through a variety of practices. If such a power exists, it comes from the devil or demons and not from God. It has no place in the life of a Jehovah worshiper. The Israelites were forbidden to become diviners or fortune tellers of any kind Merrill on practice divination—The verb /IV ("practice divination, divine, observe signs") [BDB, 638] is found only in this verse in all of Leviticus. It obviously refers to a practice that is dealt with also in Lev 19:31 and again in Lev. 20:6 though in those places different terms are used. In the OT this verb is found only in the intensive stem (Piel) and is first used in Gen. 30:27 when Laban claims that he "learned by divination" that the LORD had blessed him because of Jacob. Divination is forbidden here in Lev. 19:26 and in Deut. 18:10. It is listed as one of the reasons the northern kingdom of Israel went into exile (2 Kings 17:17). Later evil King Manasseh of Judah engaged in this sinful practice too (2Ki 21:6; 2Chr 33:6). (The Bible Knowledge Word Study - Gen-Deut) Merrill on soothsaying—The verb used here ("practice soothsaying") [BDB, 778], like the verb tilts above, is found only in this verse in all of Leviticus. It, too, obviously refers to a practice that is dealt with in v. 31 and again in Lev. 20:6, though this same term is not used. Its exact meaning is uncertain (R. Allen, TWOT, 2:685). Since the root is similar to one for clouds it could be suggested that the practice was in some way connected to "reading and interpreting" the clouds. Another suggestion is that this is an onomatopoetic word whose sound would be used by the one practicing this method (R. Allen, TWOT, 2:685). Just how this would function is unclear. Whatever the method, the experience is forbidden here and in Deut. 18:10. Evil king Manasseh practiced this art (2 Kings 21:6; 2 Chr 33:6). The Prophets disparage this sinful custom (Isa. 2:6; 57:3; Jer. 27:9; Mic. 5:12).(The Bible Knowledge Word Study - Gen-Deut) George Bush - Leviticus 19 Commentary Ye shall not eat any thing with the blood. Heb. לא תאכלו על הדם lo tokelu al haddâm, ye shall not eat upon the blood. Gr. μη εσθετε επι ορεων eat not upon the mountains, i. e. alter the manner of idolaters; an erroneous rendering, arising from the translators having mistaken הדם haddâm, blood, for הרם hârim, mountains, ר (r) for ד (d), as they have done in numerous other instances. The sense is intrinsically good and warranted by Ezek. 18:6, but is not the meaning here intended; although it is not perfectly obvious what the true meaning really is. The Rabbinical commentators for the most part, understand it, especially from its connexion with what follows, as a prohibition of certain idolatrous rites practised in the religion of the heathen, in which they entered into communion with demons by gathering the blood of their sacrifices into a vessel, or a little hole dug in the earth, and then sitting round it, feeding upon the flesh of the victims. But a more probable interpretation is that suggested by the usage of the same phrase, 1 Sam. 14:33, ‘Then they told Saul, saying, Behold, the people sin against the Lord, in that they eat with the blood (על חדם al haddâm, upon the blood).’ What is meant by this we infer from v. 32, of the same chapter; ‘And the people flew upon the spoil, and took sheep and oxen, and calves, and slew them upon the ground, and the people did eat them with the blood (על הדם al haddâm, upon the blood).’ From this it would appear that the phrase to eat any thing upon the blood, means to eat the flesh of the animal before it is fully dead, and the blood thoroughly drained from it. Thus Maimonides; ‘It is unlawful to eat of a slain beast so long as it trembleth; and he that eateth thereof before the soul (life) of it be gone out, transgresseth against a prohibition, Ye shall not eat upon the blood.’ Neither shall ye use enchantments. Heb. לא תנחשו lo tena’hashu, ye shall not practice augury or divination. (It is the root with which נחש na’hash, a serpent, is so intimately connected, and the true force of which is elucidated in the Note on Gen. 3:1. It refers to the superstitious observance of omens, and perhaps mainly such ceremonies as were understood by the term ophiomancy, or divination by serpents, similar to which was the art of ornithomancy, or augury by birds. This is Bochart’s opinion, who has gone into the subject, as usual, at great length. Nor observe times. Heb. לא תעוננו lo teonënu. The doubtful origin of the word makes the sense doubtful. Aben-Ezra and many others consider the verb as a denominative from the root ענך ânân, a cloud, and understand it here to be equivalent to taking omens from the aspect of the clouds, and other celestial phenomena—a species of divination to which respect seems to be had, Jer. 10:2, where the prophet forbids the people to be ‘dismayed at the signs of heaven, at which the heathen are dismayed.’ To this interpretation Rosenmuller gives the preference. Jarchi, on the other hand, who is followed by Fuller (Miscel. Sacr. l. 1. c. 16) gives the noun עונה onëh as the etymon which is defined a set, fixed, or prescribed time. The phrase, therefore, ‘to observe times’ is supposed to imply the noting of certain days as more lucky than others, and selecting such as the days on which to commence a journey, or undertake any particular business or enterprise. This is probably the true sense, whether the etymology above suggested be correct or not, about which there is considerable doubt. We may remark that the Gr. has ορνιθοσκοπησεσθε, signifying augury by birds; while the Syriac employs a term implying fascination by the eye, as if עיך ayin, eye, were the root. It seems impossible to decide with confidence the exact import. But while we are left in doubt about the precise meaning of a term, we are at no loss to discover the general scope and ground of the precept. The giving heed to vain signs and prognostics, the turning to the delusive arts of astrology, or fortune-telling, would naturally beget a disregard and a practical denial of the doctrine of an over-ruling Providence, which was ever to be an object of cordial belief and unreserved trust to the pious mind. Divine (divination) (05172) nachash not to be confused with Hebrew word for serpent nachash = "Because of the similarity of nacḥash to nācḥāsh meaning "snake," some make a connection to snake charming. More contend that there is a similarity of hissing sounds between enchanters and serpents and hence the similarity of words." - TWOT) means to practice divination, observe signs and is only in the Piel intensive stem. First use of Laban to Jacob " I have divined that the LORD has blessed me on your account.” (Ge 30:27). "Both in Genesis 44:5, 15 the doubly intensive form (infinitive absolute plus finite verb) occurs. There we learn that Joseph claimed for his brothers' benefit that he could "divine" with a special cup and so knew secret things such as that his brothers, still unaware of who he was, had his cup in their possession. But divination is outlawed in Leviticus 19:26 and is spoken of with condemnation in 2 Kings 17:17 and 2 Kings 21:6 (cf. 2 Chron. 33:6). It is in the list of forbidden occult practices of Deut. 18:10. (TWOT online) Nachash - 9v - divination(1), divined(1), enchantments(1), indeed practice divination(1), indeed uses(1), interprets omens(1), practice divination(1), took as an omen(1), used divination(2). Gen. 30:27; Gen. 44:5; Gen. 44:15; Lev. 19:26; Deut. 18:10; 1 Ki. 20:33; 2 Ki. 17:17; 2 Ki. 21:6; 2 Chr. 33:6 Soothsaying (witchcraft) (06049) ʿānan A verb meaning to practice soothsaying, fortune-telling, divining, magic. While it is clear from the contexts and the versions that this term is used for some type of magic or witchcraft, its etymology is unclear. Therefore, the specifics of the practice it connotes are equally unclear. However, it is clear that it was strictly forbidden, and the one who practiced this act was detestable to God (Deut. 18:10, 12). Isaiah appears to use the term figuratively to demean the idolatrous Israelites (Isa. 57:3). (Word Study OT) Swanson adds "practice sorcery, practice divination, i.e., the foretelling of future events by means of magic or casting spells, with possibly a focus of conjuring dead human or supernatural spirits to appear before the living." Gilbrant - The remaining nine occurrences describe an act of magic or the performers of the act. They are found in passages of warning (Lev. 19:26; Deut. 18:10) and judgment (Isa. 2:6; 57:3). Yahweh warned his people to separate themselves from the practices of the nations around them because sorcerers and sorcery would lead his people to disobey Him (Jer. 27:9). Indeed, Manasseh is described as doing "much evil in the sight of the Lord, provoking him to anger" (2 Ki. 21:6, NRSV) because of his reliance on soothsaying. Micah prophesied about a day when no more sorcerers could trouble God's people. On that day, God will destroy the heathen and the heathen practices (Mic. 5:11-15). (Complete Biblical Library) QUESTION - What does the Bible say about divination? ANSWER - The word divination comes from the Latin divinare, meaning “to foresee” or “to be inspired by a god.” To practice divination is to uncover hidden knowledge by supernatural means. It is associated with the occult and involves fortune-telling or soothsaying, as it used to be called. From ancient times, people have used divination to gain knowledge of the future or as a way to make money. The practice continues as those who claim supernatural insight read palms, tea leaves, tarot cards, star charts, and more. God tells us His view of divination in Deuteronomy 18:10: “There shall not be found among you . . . anyone who practices divination or tells fortunes or interprets omens.” First Samuel 15:23 compares rebellion to the “sin of divination.” Practicing divination is listed as one of the reasons for Israel’s exile (2 Kings 17:17). Jeremiah 14:14 spoke of the false prophets of the time, saying, “They are prophesying to you a lying vision, worthless divination, and the deceit of their own minds.” So, compared to God’s truth, divination is false, deceitful, and worthless. As Luke traveled with Paul and Silas in the city of Philippi, he recorded an encounter with a diviner: “We were met by a slave girl who had a spirit of divination and brought her owners much gain by fortune-telling” (Acts 16:16). The girl’s ability to penetrate mysteries was due to a demon that controlled her. Her masters received “much gain” from their slave. Paul eventually exorcised the demon (verse 18), freeing the girl from her spiritual bondage and angering the slave owners (verse 19). Divination in any form is sin. It is not harmless entertainment or an alternate source of wisdom. Christians should avoid any practice related to divination, including fortune-telling, astrology, witchcraft, tarot cards, necromancy, and spell-casting. The spirit world is real, but it is not innocent. According to Scripture, those spirits that are not the Holy Spirit or angels are evil spirits. Christians need not fear the spirits involved in divination; neither are Christians to seek wisdom from them. The Christian’s wisdom comes from God (James 1:5). Related Resource The Occult — Article Index | GotQuestions.org What is the occult? What is Spiritism? What is spiritualism? What is a medium? What is a séance Leviticus 19:27 'You shall not round off the side-growth of your heads nor harm the edges of your beard. KJV Leviticus 19:27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. NET Leviticus 19:27 You must not round off the corners of the hair on your head or ruin the corners of your beard. BGT Leviticus 19:27 οὐ ποιήσετε σισόην ἐκ τῆς κόμης τῆς κεφαλῆς ὑμῶν οὐδὲ φθερεῖτε τὴν ὄψιν τοῦ πώγωνος ὑμῶν NLT Leviticus 19:27 "Do not trim off the hair on your temples or trim your beards. ESV Leviticus 19:27 You shall not round off the hair on your temples or mar the edges of your beard. NIV Leviticus 19:27 " 'Do not cut the hair at the sides of your head or clip off the edges of your beard. Lev 21:5 Isa 15:2 Jer 16:6 Jer 48:37 Eze 7:18 Ezek 44:20 Related Passages: Lev 21:5 ‘They (priests) shall not make any baldness on their heads, nor shave off the edges of their beards, nor make any cuts in their flesh. Isa 15:2 They (context Isa 15:1) have gone up to the temple and to Dibon, even to the high places to weep. Moab wails over Nebo and Medeba; Everyone’s head is bald and every beard is cut off. Note: Association of idol worship with cutting hair! Interesting. Jer 9:26 Egypt, and Judah, and Edom, and the sons of Ammon, and Moab, and all those inhabiting the desert who clip the hair on their temples; for all the nations are uncircumcised, and all the house of Israel are uncircumcised of heart.” Jer 48:37 (context = Jer 48:36) “For every head is bald and every beard cut short; there are gashes on all the hands and sackcloth on the loins. You shall not round off the side-growth of your heads nor harm the edges of your beard. Leon Hyatt - Cutting the hair and beard in a round shape seems to have been a practice of one or more of the pagan cults of that day. Its significance to them is not known today, but it was a sign of belief in a false religion. The Israelites were not to practice anything that symbolized false beliefs. This commandment probably was not meant to prevent Israelite men from trimming their hair or beard but to keep them from cutting them in a way that was used in some pagan religions of that time. Ryrie - This prohibits shaving around the temples and ears, leaving only a crown of hair on the top of the head, as well as mutilating the beard--practices of the heathen (cf. Jer. 9:26; 25:23; Ezek. 5:1) Freeman IDOLATROUS USE OF HAIR - Among the ancients the hair was often used in divination. The worshipers of the stars and planets cut their hair evenly around, trimming the extremities. According to Herodotus the Arabs were accustomed to shave the hair around the head, and let a tuft stand up on the crown in honor of Bacchus. He says the same thing concerning the Macians, a people of Northern Africa. This custom is at present common in India and China. The Chinese let the tuft grow until it is long enough to be plaited into a tail. By the idolaters the beard was also carefully trimmed round and even. This was forbidden to the Jews. Dr. Robinson says, that to this day the Jews in the East are distinguished in this respect from the Mohammedans the latter trimming their beard, the former allowing the extremities to grow naturally. It was also an ancient superstitious custom to cut off the hair at the death of friends and throw it into the sepulcher on the corpse. It was sometimes laid on the face and breast of the deceased as an offering to the infernal gods. From the verse following it would seem that this custom, as well as the other, may be referred to in the text. The expression "utmost corners" in Jer 9:26; Jer 25:23; Jer 44:32 refers not to any dwelling-place, but to the custom forbidden in Leviticus; and accordingly the margin reads, "cut off into corners, or having the corners [of their hair] polled." (Handbook of Bible manners and customs - published in 1875) This forbids shaving around the temples and ears, leaving only a crown of hair on the top of the head, as well as mutilating the beard, which were practices of the heathen. In Jeremiah 9:26 the KJV reads: “Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.” It is believed that here the expression “all that in the utmost corners,” is better translated “who clip the hair on their temples” or “who cut the corners of their hair.” This was a practice honoring the gods of the heathen, and is that which is condemned in Leviticus 19:27. See also Leviticus 21:5; Jeremiah 25:23, 49:32; and Ezekiel 5:1. (Handbook of Bible manners and customs - published in 1875) George Bush - Leviticus 19 Commentary Ye shall not round the corners of your head. That is, shall not so shave off the hair of the head around the temples and behind the ears as to leave the head wholly bald, except a dish-like tuft upon the crown. This was in opposition to the usages of the heathen. The precept in the following clause relative to the beard is of equivalent import. They were to let it grow equally over all the lower part of the face. Leviticus 19:28 'You shall not make any cuts in your body for the dead nor make any tattoo marks on yourselves: I am the LORD. KJV Leviticus 19:28 Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD. NET Leviticus 19:28 You must not slash your body for a dead person or incise a tattoo on yourself. I am the LORD. BGT Leviticus 19:28 καὶ ἐντομίδας ἐπὶ ψυχῇ οὐ ποιήσετε ἐν τῷ σώματι ὑμῶν καὶ γράμματα στικτὰ οὐ ποιήσετε ἐν ὑμῖν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:28 "Do not cut your bodies for the dead, and do not mark your skin with tattoos. I am the LORD. ESV Leviticus 19:28 You shall not make any cuts on your body for the dead or tattoo yourselves: I am the LORD. NIV Leviticus 19:28 " 'Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD. cuttings: Lev 21:5 Dt 14:1 1Ki 18:28 Jer 16:6 48:37 Mk 5:5 Tattoo: Rev 13:16,17 14:9,11 15:2 16:2 19:20 20:4 Related Passages: Lev 21:5 ‘They shall not make any baldness on their heads, nor shave off the edges of their beards, nor make any cuts in their flesh. Deut 14:1 “You are the sons of the LORD your God (Ed: Therefore because you belong to Him, you are to obey His wishes in order to be pleasing to Him and so… ); you shall not cut yourselves nor shave your forehead for the sake of the dead. 1Kgs 18:28 So they (pagan priests in a spiritual battle with Elijah - guess who won?) cried with a loud voice and cut themselves according to their custom with swords and lances until the blood gushed out on them. (The ICB paraphrase - So the prophets prayed louder. They cut themselves with swords and spears until their blood flowed. This was the way they worshiped.) REGARDING CUTS AND TATTOOS You shall not make any cuts in your body for the dead nor make any tattoo marks on yourselves: I am the LORD Leon Hyatt - Marking the skin by cutting it to form scars or by tattooing it also were practices of pagan cults of that day. We do not know their precise reasons for doing so, but the words “for the soul” show that some “spirit” significance attached to it. The Israelites were to totally disassociate themselves from such practices to avoid all forms of false belief. What's so wrong with a tattoo? Cutting and tattooing were done by godless pagans of the land to which Israel would soon enter. And so God forbade His people from this practice, which they otherwise might be tempted to do in order to imitate the. Tattooing was sometimes accompanied by shaving the hair from the forehead. Freeman…MEMORIAL CUTTINGS-TATTOOING - The custom of scratching the arms, hands, and face as tokens of mourning for the dead is said to have existed among the Babylonians, Armenians, Scythians, and Romans, and is practiced by the Arabs, Persians, and Abyssinians of the present day, and also by the New Zealanders. It was sometimes accompanied by shaving the hair from the forehead. See Lev. 21:5 ; Dt 14:1; Jer 16:6, 48:37. Some suppose that reference is made in Zech. 13:6. to this custom of cutting the hands as a token of mourning. The Orientals are very fond of tattooing. Figures of birds, tree, flowers, temples, and gods are carefully and painfully marked in their flesh with colors by the puncturing of sharp needles. This is still done in India for idolatrous purposes, and, in the time of Moses, probably had some connection with idolatry. Others do it for eccentric desire of adornment, as we sometimes find our own sailors printing their names and making representations of ships, anchors, and other objects on their arms by means of needles and india-ink, the latter mingling with the blood drawn by the needles, and leaving an indelible mark of a light blue. See note on Isa. 44:16, and also on Gal. 6:17. (Handbook of Manners and Customs - 1875) Wenham adds…This is usually taken to be simply a prohibition of pagan mourning rites, but there is more to it than this. Mourning was not discouraged, only those customs which involved physical disfigurement. This law conforms to other holiness rules which seek to uphold the natural order of creation and preserve it from corruption (cf. Lev 19:19; 18:22–23; 21:17ff.). God created man in his image and pronounced all creation very good (Gen. 1). Man is not to disfigure the divine likeness implanted in him by scarring his body. The external appearance of the people should reflect their internal status as the chosen and holy people of God (Dt. 14:1–2). Paul uses a similar line of argument in 1 Cor. 6. The body of the believer belongs to Christ, therefore “glorify God in your body” (1 Cor. 6:20). (The Book of Leviticus) George Bush - Leviticus 19 Commentary Ye shall not make any cuttings in your flesh for the dead. Heb. לנמש lenephesh, for a soul; but this is the sense of the Heb. term in repeated instances, as Lev. 21, Num. 6:6, Hag. 2:13. They were not to maim or lacerate their persons in any manner in their mourning ceremonies, as with the vain idea of pacifying or propitiating the infernal spirits in behalf of the dead, a notion very prevalent among the heathen idolaters. Mourning habits they might put on, if they chose, and, with the exception of the high-priest, rend their garments in token of grief; but they were not to disfigure their bodies. This would be utterly unbecoming a people who were instructed to a better knowledge of a future state and of the invisible world than the ignorant heathen could be supposed to possess. Nor print any marks upon you. ‘This is understood to forbid the practice of tattooing, that is, by means of colors rubbed over minute punctures made in the skin, to impress certain figures and characters on different parts of the body, and which in general remain indelible throughout life. The figures thus impressed on the arms and breasts of our sailors will serve in some degree to indicate the sort of ornament intended. It is well known to be common among savages and barbarians in almost all climates and countries—the aboriginal inhabitants of our own country not excepted, who, from having their naked bodies profusely ornamented, apparently in this style, were described by the Romans as painted savages. It seems in England to be more commonly regarded as a custom of savage islanders than as any thing more. Yet it is also an Oriental custom; and that too among people whose proximity to the Hebrews affords a reason for the interdiction. The Bedouin Arabs, and those inhabitants of towns who are in any way allied to them, are scarcely less fond of such decorations than any islanders of the Pacific Ocean. This is particularly the case among the females, who in general have their legs and arms, their front from the neck to the waist, and even their chins, noses, lips, and other prominent parts of the face disfigured with blue stains in the form of flowers, circles, bands, stars, and various fanciful figures. They have no figures of living objects, such being forbidden by their religion: neither do they associate any superstitions with them, so far as we were able to ascertain. They probably did both before the Mohammedan era, as their descendants in the island of Malta do at present. The men there generally go about without their jackets, and with their shirt sleeves tucked up above their elbows, and we scarcely recollect ever to have seen an arm thus bare which was not covered with religious emblems and figures of the Virgin, or of some saint under whose immediate protection the person thus marked conceived himself to be. Thus also, persons who visit the holy sepulchre and other sacred places in Palestine, have commonly a mark impressed upon the arm in testimony of their meritorious pilgrimage. The Hindoos also puncture upon their persons representations of birds, trees, and the gods they serve. Among them the representations are sometimes of a highly offensive description. All Hindoos have a black spot, or some other mark, upon their foreheads. It was probably the perversion of such figures to superstitious purposes, or being worn in honor of some idol, which occasioned them to be interdicted in the text before us—if such tattooing is really that which is here intended. As the marks are indelible, we of course, in taking this view, consider that a permanent fashion rather than a temporary mourning usage is here prohibited.’—P. Bib. Leviticus 19:29 'Do not profane your daughter by making her a harlot, so that the land will not fall to harlotry and the land become full of lewdness. KJV - Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness. ICB - "'You must not make your daughter become a prostitute. That only shows you do not respect her. If you do this, the country will be filled with all kinds of sin. NIV - "'Do not degrade your daughter by making her a prostitute, or the land will turn to prostitution and be filled with wickedness. NLT - "Do not defile your daughter by making her a prostitute, or the land will be filled with promiscuity and detestable wickedness. making her a harlot Lev 21:7 De 23:17 Ho 4:12-14 1Co 6:15 Do not profane your daughter by making her a harlot - This surely alludes to the common practice of girls functioning as Temple prostitutes or cult prostitutes (often referred to as "holy girls"). In addition Prostitution was often associated with idolatrous practices (Ex 34:16; Lev 17:7; Hos 4:10, 18; Hos 5:3). THOUGHT - How applicable is this prohibition is to our modern world where sex trafficking is an increasing problem and a tragedy beyond words! NET Note - "to make her practice harlotry." Some recent English versions regard this as religious or temple prostitution (cf. TEV, CEV). Leon Hyatt - Almost all English translations make this verse refer to a man’s causing his daughter to become a prostitute, especially a temple prostitute. (ASV, NASB, and RSV translate “make her a harlot”; HCSB, CJB and LITV, “make her a prostitute”; KJV and MSG, “make her a whore”; CEV, “let your daughter serve as a temple prostitute”; GNB, “making them temple prostitutes.” However, BBE uses “by letting her become a loose woman”) The word actually means “to commit fornication.” Likely the meaning was that a man should not encourage his daughter to participate in sexual rites in a temple or shrine of a fertility cult. She would not have to become a prostitute to participate in such rites. Canaanite cults were notorious for sex rites that were supposed to encourage reproduction of people, animals, and crops. If the Israelites allowed or encouraged their daughters to participate in those fertility rites, soon the land would be filled with people committing fornication simply for lust, and wickedness would abound. This warning is a flat contradiction of the mischievous arguments of ungodly men who say that licensed prostitution would protect society by giving men a sexual outlet, which they would otherwise seek to find in innocent or helpless women and girls. Prostitution does not control sex abuse. It spreads it. George Bush - Leviticus 19 Commentary Do not prostitute thy daughter, &c. Heb. אל תחלה al te’hallël, do not make abominable or profane. Gr. ου βεβηλωσεις thou shalt not profane, desecrate, or pollute. This alludes to the abominable custom of the heathen, among whom the women prostituted themselves in their temples as an act of religion. At Babylon this was done, according to Herodotus, by women of all ranks, before they were married; and from the following remarks of Mr. Roberts (Orient. Illust.) it appears that the same depraved practice is still kept up in India.—‘Parents, in consequence of a vow or some other circumstance, often dedicate their daughters to the gods. They are sent to the temple, at the age of eight or ten years, to be initiated into the art of dancing before the deities, and of singing songs in honor of their exploits. From that period these dancing girls remain in some sacred building near the temple; and when they arrive at maturity (the parents being made acquainted with the fact), a feast is made, and the poor girl is given into the embraces of some influential man of the establishment Practices of the most disgusting nature then take place, and the young victim becomes a prostitute for life.’ From all such horrid abominations the sanctuary of God was to be kept free, and all licentiousness among the people at large to be discouraged to the utmost. It can hardly be supposed that any parent would be so far lost to all the instincts of natural affection, as knowingly and of set design to surrender a beloved daughter to a life of infamy, degradation, and sin; but be might do this indirectly, by not restraining her from such customs and associations as would tend to lead to it; and it is the usual idiom of the Scriptures to speak of that as actually done by a person which he does not prevent when it was in the power of his hand to do it. Whether the prohibition is pointed against the exposing of daughters to prostitution as a part of religion, is, we think, considerably doubtful, although it may have been so. But there is no room to question that the explanation above given is true at any rate. Parents were not to prostitute their daughters by suffering them to be exposed to the danger of prostitution. Profane (In this verse the NAS uses the noun chol; the KJV uses the verb form chalal - discussed below) (02455) (chol) is a noun which describes that which is profane, common or ordinary. Chol is derived from the verb chalal (see below). Chol is that which is not holy or set apart and thus not to used for sacred worship or service. It is therefore not surprising that chol is always used in opposition to qodesh the noun meaning a holy thing, that which has been set apart for sacred use and which is not to be subjected to any use deemed profane or common. Chol - 11x in NAS - Lev 10:10; 18:21; 19:12, 29; 20:3; 1Sa 21:4-5; Ezek 22:26; 42:20; 44:23; 48:15 NAS translates - common use (1), ordinary (2), profane (8). Prostitute (Profane, degrade) (As noted above the NAS uses the noun chol in this verse and the KJV uses the verb chalal) (02490)(chalal) has a somewhat confusing etymology (at least to me as I am not a Hebrew scholar). Thus the core meaning of this root and its history in cognate languages is rather uncertain. However from the contextual uses in the OT, the verb chalal conveys several different meanings… (1) To play on the flute (the least common meaning) 1Ki 1:40; Ps 87:7 (2) To pierce or bore Ex 32:26; Ezek 28:9 Messianic passage Isa 53:5 (3) To profane, defile, pollute; prostitute; make common; loose; to break. (the most common meaning) In fact the first OT use of chalal describes sexual defilement or incest (Ge 49:4) To profane means to treat (something sacred) with abuse, irreverence, or contempt. Vine - This may be a ritual defilement, such as that resulting from contact with a dead body (Lev. 21:4), or the ceremonial profaning of the sacred altar by the use of tools in order to shape the stones (Ex. 20:25). Holy places may be profaned (Ezek. 7:24); the name of God (Ezek 20:9) and even God Himself (Ezek. 22:26) may be profaned. The word is often used to describe the defilement which results from illicit sexual acts, such as harlotry (Lev 21:9) Baker - (To profane speaks) primarily of the ceremonial objects of worship (Ex. 20:25; Ezek 44:7; Dan. 11:31-note); of the Sabbath (Ex. 31:14; Neh. 13:17; Ezek. 23:38); of God’s name (Lev. 18:21; Jer. 34:16); of God’s priests (Lev. 21:4, 6). However, it also refers to sexual defilement (Gen. 49:4; Lev. 21:9); the breaking of a covenant (Ps. 89:31, 34; Mal. 2:10-note); and making a vineyard common (Deut. 20:6; 28:30). (4) To begin, to proceed, to launch, to initiate a process (This meaning is seen in the causative form of chalal) (2Chr. 3:2) - "In more than 50 instances, this root is used in the sense of “to begin.” Perhaps the most important of such uses is found in Gen. 4:26." (Vine) The Septuagint (Lxx) uses bebeloo (BDAG = "to cause something highly revered to become identified with the commonplace, violate sanctity, desecrate, profane." Bebeloo evolves from “accessible,” then “what may be said publicly,” then in the LXX “what may be used freely,” then “of a profane disposition”). The verb Bebeloo is derived from bebelos (see word study) for chalal. Bebelos refers to a disregarding what is to be kept sacred or holy desecrate, violate, ritually defile. The meaning of this adjective is nicely conveyed by our English word profane which describes that which disregards what is to be kept sacred or holy. Bebelos thus describes that which is accessible to everyone and therefore devoid of real significance. Bebelos can thus describe that which is worldly as opposed to having an interest in transcendent (existing apart from and not subject to the limitations of the material universe) matters. Swearing, Profane - Torrey's Topical Textbook Profane - Charles Buck Theological Dictionary Profane - Hastings' Dictionary of the New Testament - Recommended discussion Profane - The Hawker's Poor Man's Concordance And Dictionary Profane - International Standard Bible Encyclopedia Profane - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Profane - Trench's Synonyms of the New Testament Webster on to profane - to treat (something sacred) with abuse, irreverence, or contempt; to violate or debase anything holy by a wrong, unworthy, or vulgar use. To treat something (some One) holy as irreverent. To treat that which is holy as common. The English word "profane" is derived from the Latin profanus which means "outside the temple, not sacred" and in turn is derived from pro- ‘before’ + fanum = ‘temple’. Nelson's New Illustrated Bible Dictionary - Profane = to treat anything holy with disrespect. In the Bible, many things could be profaned by disregarding God’s laws about their correct use: the Sabbath (Is. 56:6), the Temple (Acts 24:6), the covenant (Mal. 2:10), and God’s Name (Ex. 19:22). The term “profane” is often applied to foolish or irresponsible people. Esau, who sold his birthright, was a “profane” person (Heb. 12:16). Hasting's Dictionary - ‘To profane’ is ‘to make ceremonially unclean,’ ‘to make unholy.’ And so a ‘profane person’ ( Hebrews 12:16 ) is an ‘ungodly person,’ a person of common, coarse life, not merely of speech. Webster on to defile - to make unclean or impure; to corrupt the purity or perfection of and implies befouling of what could or should have been kept clean and pure or held sacred and commonly suggests violation or desecration. Webster on to prostitute - to devote to corrupt or unworthy purposes, to debase (to lower in status, esteem, quality, or character); To offer freely to a lewd use (Given to the unlawful indulgence of lust), or to indiscriminate lewdness; To give up to any vile or infamous purpose; to devote to any thing base; to sell to wickedness; to put to an unworthy or corrupt use for the sake of gain. Chalal - 131x in KJV - Gen 4:26; 6:1; 9:20; 10:8; 11:6; 41:54; 44:12; 49:4; Ex 20:25; 31:14; Lev 18:21; 19:8, 12, 29; 20:3; 21:4, 6, 9, 12, 15, 23; 22:2, 9, 15, 32; Num 16:46f; 18:32; 25:1; 30:2; Deut 2:24f, 31; 3:24; 16:9; 20:6; 28:30; Josh 3:7; Jdg 10:18; 13:5, 25; 16:19, 22; 20:31, 39f; 1 Sam 3:2, 12; 14:35; 22:15; 1Kgs 1:40; 2Kgs 10:32; 15:37; 1Chr 1:10; 5:1; 27:24; 2Chr 3:1f; 20:22; 29:17, 27; 31:7, 10, 21; 34:3; Ezra 3:6, 8; Neh 4:7; 13:17f; Esther 6:13; 9:23; Ps 55:20; 74:7; 87:7; 89:31, 34, 39; 109:22; Isa 23:9; 43:28; 47:6; 48:11; 51:9; 53:5; 56:2, 6; Jer 16:18; 25:29; 31:5; 34:16; Lam 2:2; Ezek 7:21f, 24; 9:6; 13:19; 20:9, 13f, 16, 21f, 24, 39; 22:8, 16, 26; 23:38f; 24:21; 25:3; 28:7, 9, 16, 18; 32:26; 36:20ff; 39:7; 44:7; Da 11:31; Hos 8:10; Amos 2:7; Jonah 3:4; Zeph 3:4; Mal 1:12; 2:10f KJV translates chalal as - begin 52, profane 36, pollute 23, defile 9, break 4, wounded 3, eat 2, slay 2, first 1, gather grapes 1, inheritance 1, began men 1, piped 1, players 1, prostitute 1, sorrow 1, stain 1, eat as common things 1; 141 Lewdness (02154) (zimmah) See word study Leviticus 18:17. Leviticus 19:30 'You shall keep My Sabbaths and revere My sanctuary; I am the LORD. KJV Leviticus 19:30 Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD. NET Leviticus 19:30 "'You must keep my Sabbaths and fear my sanctuary. I am the LORD. BGT Leviticus 19:30 τὰ σάββατά μου φυλάξεσθε καὶ ἀπὸ τῶν ἁγίων μου φοβηθήσεσθε ἐγώ εἰμι κύριος NLT Leviticus 19:30 "Keep my Sabbath days of rest, and show reverence toward my sanctuary. I am the LORD. ESV Leviticus 19:30 You shall keep my Sabbaths and reverence my sanctuary: I am the LORD. NIV Leviticus 19:30 " 'Observe my Sabbaths and have reverence for my sanctuary. I am the LORD. keep (KJV): Lev 19:3 26:2 reverence (KJV): Lev 10:3 15:31 16:2 Ge 28:16,17 2Ch 33:7 36:14 Ps 89:7 Ec 5:1 Eze 9:6 Mt 21:13 Joh 2:15,16 2Co 6:16 1Pe 4:17 You shall keep My Sabbaths and revere My sanctuary; I am the LORD. Leon Hyatt - Israelites were to respect the time and place set aside to worship Jehovah. “Sabbaths” referred to more than just the weekly sabbath. It included all the days set aside for ceasing secular activities to worship God. Observing Jehovah’s sabbaths had been commanded in verse 3 above in connection with respecting parents (see comments on that verse above under the heading My sabbaths). Here it is commanded in connection with respecting The Tabernacle. Respecting times for worship has a vital connection with both. The word translated “Holiness” is a variation of the word used to refer to The Tabernacle in Leviticus 12:4 (see comments on that verse in MESSAGE 15 under the heading The Holiness). It describes The Tabernacle as a holy place set aside for Jehovah’s worship. Fearing The Holiness did not mean to stand in terror of it but to stand in awe of it to be sure it was honored and respected. Respect for the sabbaths and for The Tabernacle was to be enforced by civil authority. George Bush - Leviticus 19 Commentary Ye shall keep my sabbaths and reverence my sanctuary. These precepts are doubtless here conjoined from the intimate relation which the observance of the one has to that of the other. Neglect or profanation of the Sabbath not only accompanies, but in great measure consists in, the habitual disregard of the worship of the sanctuary. Leviticus 19:31 'Do not turn to mediums or spiritists; do not seek them out to be defiled by them. I am the LORD your God. KJV Leviticus 19:31 Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God. NET Leviticus 19:31 Do not turn to the spirits of the dead and do not seek familiar spirits to become unclean by them. I am the LORD your God. BGT Leviticus 19:31 οὐκ ἐπακολουθήσετε ἐγγαστριμύθοις καὶ τοῖς ἐπαοιδοῖς οὐ προσκολληθήσεσθε ἐκμιανθῆναι ἐν αὐτοῖς ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:31 "Do not defile yourselves by turning to mediums or to those who consult the spirits of the dead. I am the LORD your God. ESV Leviticus 19:31 "Do not turn to mediums or necromancers; do not seek them out, and so make yourselves unclean by them: I am the LORD your God. NIV Leviticus 19:31 " 'Do not turn to mediums or seek out spiritists, for you will be defiled by them. I am the LORD your God. Lev 19:26 20:6,7,27 Ex 22:18 De 18:10-14 1Sa 28:3,7-9 2Ki 17:17 2Ki 21:6 1Ch 10:13 2Ch 33:6 Isa 8:19 29:4 47:13 Ac 8:11 Ac 13:6-8 16:16-18 19:19,20 Ga 5:20 Rev 21:8 'Do not turn to mediums or spiritists; do not seek them out to be defiled by them. I am the LORD your God. Leon Hyatt - Two other forms of fortune telling are mentioned in this verse. The use of the first term in 1 Sam. 28:7 indicates that it referred to divination by contact with the spirits of the dead, which is called “necromancy.” The second term is related to the word “to know,” indicating that it refers to divination through special intuitive powers or through “extra-sensory perception.” If any information that is received from a practitioner of the occult is true or real, it is received through contact with demons. It does not come from spirits of dead humans or from some mysterious mental telepathy. Information obtained from demons, even if true or partially true, can serve no good purpose. Such practices have no place in the life of Jehovah worshipers. Like the words in verse 26b, these words for divination probably should not be understood in their narrowest possible meaning. They were probably intended to prohibit visiting any type of practitioner in fortune telling or divination. All forms of fortune telling are demonic and dangerous. The difference in emphasis in this verse from that of verse 26b is that there the Israelites were forbidden to become fortune tellers, whereas in this verse they were forbidden to visit or patronize fortune tellers. The expression “to be made unclean” uses the word “unclean” in a moral sense. The word usually refers to ceremonial uncleanness; however, ceremonial uncleanness symbolized sin. Therefore, the word easily carried over to refer to sin itself (see comments on Lev. 1e8:24-25 in MESSAGE 22). It is used in that sense in this verse. The uncleanness that resulted from visiting a fortune teller was moral and spiritual uncleanness, of which ceremonial uncleanness was a symbol. Visiting a fortune teller is a sin because it is associating with Merrill on Mediums ("necromancer") [BDB, 15] was probably one who practiced consulting the dead (cf. 1Sa 28:7) but modern versions have translated this term in a variety of ways including "medium, ghost, spirit, spirit of the dead, necromancer, and wizard." Since 1 Samuel is the only historical narrative that describes this type of person, it appears that the method employed must have included consulting the dead in some manner (1 Sam. 28:8). This same prohibition against this practice is repeated in Lev. 20:6, 27 and Deut. 18:11. It is condemned by the Prophet Isaiah (Isa. 8:19). God's people were not to obtain knowledge by anyone who claimed to receive knowledge other than a true prophet of the LORD God. (The Bible Knowledge Word Study - Gen-Deut) Merrill on Spiritists—This term, which modern translations render as "spiritist, wizard, fortune-teller, familiar spirit, spirit, magician, and sorcerer" probably describes one who practiced obtaining esoteric knowledge not available to the ordinary person (J. Lewis, TWOT, 1:367). The word is a masculine noun that comes from the verb yd' ("to know"). It may be that the only difference between this term and the term 'a (see above), which almost always occur in parallel to each other (here, Lev. 20:6, 27; Deut. 18:11; 1 Sam. 28:3, 9; 2 Kings 21:6; 23:24; 2 Chron. 33:6; Isa. 8:19; 19:3), is that the obtaining of knowledge was by different methods although the specifics on this are no longer available. These methods may have included consulting the dead (1 Sam. 28:8), examining livers (Ezek. 21:21), or even reading something like cloud formations. This same prohibition is repeated in Lev. 20:6, 27 and Deut. 18:11. God's people were not to obtain knowledge by anyone who claimed to receive knowledge other than a true prophet of the LORD God. How the later kings of Judah dealt with such people becomes a significant factor in their evaluation as being either good or bad (e.g., 2 Kings 21:6; 2 Chron. 33:6).(The Bible Knowledge Word Study - Gen-Deut) d. Respect for the sabbaths and for The Tabernacle was to be enforced by civil authority. George Bush - Leviticus 19 Commentary Regard not them that have familiar spirits. Heb. אל תפנו אל חאבת al tiphnu el hâoboth, turn not to the oboth. Go not after them to consult them, nor follow their directions. Gr. ουκ επακολουθησεσθε, follow not. We give the term oboth without translating, because we have no English word that precisely answers to it. Its literal sense is that of leathern bottles or water-skins, which would of course be in a state of-distension or swelling when filled with water. This circumstance seems to have been the ground of the application of the term to sorcerers, necromancers, or ventriloquists, (Gr. εγγαστριμυθοι, speakers out of the belly), who, in the practice of their pretended magical rites and incantations, and I while under the alleged influence of the inspiring demon, became greatly inflated, and in that state uttered their oracles, as if the spirit himself spoke from within them. The Chal. has בדיך biddin, pythons, to which we have a distinct allusion Acts 16:16, ‘And it came to pass as we went to prayer, a certain damsel possessed with a spirit of divination (Gr. πνευμα πυθωνος, spirit of python), met us,’ &c. Python was a name of Apollo, and this damsel was actuated as his priests or priestesses were supposed to be in delivering oracles at Delphos. She was doubtless of the class of persons denounced in this passage. Grammatically, we suppose, אבות oboth in this place requires the supply of the word בעל baal, or בעלת baalath, master or mistress of Ob, as it is expressed 1 Sam. 28:7, in respect to the witch of Endor, who is called בעלת אוב baalath ob, mistress of Ob, but translated in our version one that ‘had a familiar spirit.’ So by a like figure of speech ‘spirits’ is used for (spiritual gifts,’ and for those who exercise them, 1 Cor. 14:12, 32.—1 John 4:1. Neither seek after wizards. Heb. ידענים yiddeonim, knowing ones. The term in its radical meaning implies knowledge (from ידע yâda, to know), and is here applied to men as the preceding is to women. It is agreed that the word denotes generally those who, by means or magical and cabalistic arts, professed to become acquainted with future events, to know the good or evil that awaited human life. They are joined with the masters or possessors of ‘familiar spirits’ above-mentioned, as like them in sin, and both were to be put to death by the magistrate, according to ch. 20:27, which contains the penalty of this crime. ‘A man also or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.’ The reason for this precept’s coming in juxta-position with the former enjoining reverence of the sanctuary is thus intimated in the paraphrase of R. Chazkuni:—‘Ye shall reverence my sanctuary; therefore turn not to them that have familiar spirits, nor to wizards; for what have you to do with such? Behold, you have a sanctuary wherein is Urim and Thummim.’ Leviticus 19:32 'You shall rise up before the grayheaded and honor the aged, and you shall revere your God; I am the LORD. KJV Leviticus 19:32 Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD. NET Leviticus 19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the LORD. BGT Leviticus 19:32 ἀπὸ προσώπου πολιοῦ ἐξαναστήσῃ καὶ τιμήσεις πρόσωπον πρεσβυτέρου καὶ φοβηθήσῃ τὸν θεόν σου ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:32 "Stand up in the presence of the elderly, and show respect for the aged. Fear your God. I am the LORD. ESV Leviticus 19:32 "You shall stand up before the gray head and honor the face of an old man, and you shall fear your God: I am the LORD. NIV Leviticus 19:32 " 'Rise in the presence of the aged, show respect for the elderly and revere your God. I am the LORD. Lev 19:14 1Ki 2:19 Job 32:4,6 Pr 16:31 20:29 Isa 3:5 La 5:12 Ro 13:7 1Ti 5:1 1Pe 2:17 HONORING THE GRAY HEADS You shall rise up before the gray headed and honor the aged, and you shall revere your God; I am the LORD. Revering old people equates with revering God. Leon Hyatt - Respect of the elderly was required of the Israelites by law. The wisdom and experience of the elderly was to be honored and followed. Jehovah did not think that age made people out of date and ignorant. Instead He taught that their years of experience gave them wisdom that was to be honored by all. In like manner, Israelites were to fear God in the sense of honoring and reverencing Him. Respecting the wisdom that comes from years of experience is akin to honoring God. Merrill on aged —The term for "elderly" occurs in the plural earlier in Leviticus (Lev. 4:15 and Lev 9:1), both times in the context referring to those older Israelites who were regarded as leaders; ones with authority for the congregation. Here the noun in the singular does not appear restricted to those in leadership roles but, rather, used in combination with the Hebrew word for aged, seems to refer broadly to those advanced in years. These two terms are also used in parallel in Isa. 46:4 and Ps. 71:18. God himself is pictured in the Scriptures as one with white hair (Dan. 7:9) as a symbol of experience and wisdom and one worthy of honor (Prov. 16:31). (The Bible Knowledge Word Study - Gen-Deut) George Bush - Leviticus 19 Commentary Thou shalt rise up before the hoary head. Heb. מפני שיבה mippenë shëbâh, before the greyness or hoariness; the abstract for the concrete, as in numerous other instances. Chal. ‘Him that is skilful in the law.’ How much praise have the Spartan institutions justly obtained for cherishing this principle, yet how much more energetic and authoritative is the language of the Jewish code, coming as it does directly from Jehovah himself! In commanding reverence to be paid to the aged, he in fact ordains it to that which is a feeble image of his own eternity. He is denominated the ‘Ancient of days,’ and when he is represented as having ‘the hair of his head like the pure wool,’ he is pleased to represent himself as having the distinguishing characteristic of old age. There is probably no object in creation so fitted to inspire reverence as the sight of the snowy locks of the old man, and consequently the duty here enjoined has been recognized in all civilized nations, as one the violation of which is deserving of the severest punishment. Even a heathen Juvenal (Sat. 13.) could say—‘Hoc grande nefas, et morte piandum, si juvenis vetulo non assurrexerat.’ And fear thy God. Heb. יראת מאלהיך yârëthâ mëelohëkâ, fear from (before) thy gods. That is, as many of the Jewish writers understand it, reverence thy judges or magistrates, who are repeatedly called אלחים Elohim, gods, in the sacred writings. They suppose accordingly that there are three degrees or ranks of men implied in this verse towards each of I which becoming tokens of honor and reverence are here expressly enjoined; (1.) the aged in general; (2.) the wise and learned; (3.) judges and magistrates. But if taken as read in our translation, it clearly shows how intimate is the connexion in God’s sight, between a devout fear of himself and a becoming reverence of those who are his most natural representatives to the eyes of mortals. Leviticus 19:33 'When a stranger resides with you in your land, you shall not do him wrong. KJV Leviticus 19:33 And if a stranger sojourn with thee in your land, ye shall not vex him. NET Leviticus 19:33 When a foreigner resides with you in your land, you must not oppress him. BGT Leviticus 19:33 ἐὰν δέ τις προσέλθῃ προσήλυτος ὑμῖν ἐν τῇ γῇ ὑμῶν οὐ θλίψετε αὐτόν NLT Leviticus 19:33 "Do not take advantage of foreigners who live among you in your land. ESV Leviticus 19:33 "When a stranger sojourns with you in your land, you shall not do him wrong. NIV Leviticus 19:33 " 'When an alien lives with you in your land, do not mistreat him. And if (KJV): Ex 22:21 23:9 De 10:18,19 24:14 Mal 3:5 vex him (KJV): or, oppress him, Jer 7:6 Eze 22:7,29 When a stranger resides with you in your land, you shall not do him wrong. Leon Hyatt - Sojourners were people of other nations who had accepted Jehovah and who had become naturalized citizens of Israel ( Lev. 16:29 Lev. 17:8 in Lev. 19:10). The Israelites were not to oppress or mistreat such people. Instead, they were to love them as themselves. They were to have the same feelings toward them that they had toward people who were born Israelites. The main element the Israelites had in common was not blood line but faith in Jehovah. So a person who was born of another nation but who accepted Jehovah as His God had the quality that made him one of them. George Bush - Leviticus 19 Commentary If a stranger sojourn with thee in your land ye shall not vex him. Heb. לא תונו אתו lo tonu otho, ye shall not afflict, oppress him. Gr. ου θλιψετε αυτον ye shall not afflict him. By the Targum of Jonathan and by Sol. Jarchi, it is understood of vexations of words, such as saying to him, ‘Yesterday thou wast an idolater, and now thou comest to learn the law which was given from the mouth of God.’ It is supposed that the stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised; a proselyte of righteousness. If such an one sojourned among them, they must not vex him, nor oppress, nor overreach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger, as to cheat an Israelite. As all men are children of one common father, it argues a generous disposition and a pious regard to God to show kindness to strangers. Leviticus 19:34 'The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself, for you were aliens in the land of Egypt; I am the LORD your God. KJV Leviticus 19:34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. NET Leviticus 19:34 The foreigner who resides with you must be to you like a native citizen among you; so you must love him as yourself, because you were foreigners in the land of Egypt. I am the LORD your God. BGT Leviticus 19:34 ὡς ὁ αὐτόχθων ἐν ὑμῖν ἔσται ὁ προσήλυτος ὁ προσπορευόμενος πρὸς ὑμᾶς καὶ ἀγαπήσεις αὐτὸν ὡς σεαυτόν ὅτι προσήλυτοι ἐγενήθητε ἐν γῇ Αἰγύπτῳ ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:34 Treat them like native-born Israelites, and love them as you love yourself. Remember that you were once foreigners living in the land of Egypt. I am the LORD your God. ESV Leviticus 19:34 You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the LORD your God. NIV Leviticus 19:34 The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt. I am the LORD your God. Lev 19:18 Ex 12:48,49 De 10:19 Mt 5:43 The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself, for you were aliens in the land of Egypt; I am the LORD your God. Leon Hyatt - Jehovah reminded the Israelites that they had been sojourners in Egypt. They knew how it felt to be rejected because of having a different national origin, and they were not to treat their naturalized citizens as they had been treated in Egypt. Apologetics Study Bible - Concern for the poor, the widow, and the orphan is widespread throughout the ancient Near East and in the OT (Ex 22:21–22; 23:9; Lev 19:33–34; Dt 15:7–11; 24:14, 17; 27:19; Jer 7:6; 22:3; Zech 7:10). Israelite law is unique however, in mandating kind treatment for the alien or stranger. But the motivation for such benevolence is not derived from its social value; it is based on the need to reflect the Lord’s holiness. Above all else, we are instructed to ’ahav (love) God more than anything or anyone else (Dt 6:5). This Jesus indicated was one of the two main pillars upon which the entire OT rested (Mt 22:33–40). ’Ahav is also often used to describe the unspeakable love and tender mercies of God in the covenant relationship with His people. God certainly loved His people (Dt 4:37; Isa 43:4; Mal 1:2). Leviticus 19:35 'You shall do no wrong in judgment, in measurement of weight, or capacity. KJV Leviticus 19:35 Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. NET Leviticus 19:35 You must not do injustice in the regulation of measures, whether of length, weight, or volume. BGT Leviticus 19:35 οὐ ποιήσετε ἄδικον ἐν κρίσει ἐν μέτροις καὶ ἐν σταθμίοις καὶ ἐν ζυγοῖς NLT Leviticus 19:35 "Do not use dishonest standards when measuring length, weight, or volume. ESV Leviticus 19:35 "You shall do no wrong in judgment, in measures of length or weight or quantity. NIV Leviticus 19:35 " 'Do not use dishonest standards when measuring length, weight or quantity. You shall do no wrong in judgment: Lev 19:15 in measurement of weight, or capacity.: De 25:13,15 Pr 11:1 16:11 20:10 Eze 22:12,13 Am 8:5,6 Mic 6:1 Mt 7:2 You shall do no wrong in judgment, in measurement of weight, or capacity. Leon Hyatt - When Israelites engaged in buying and selling, they were to be honest in measuring the goods they sold and the money they paid. “Judgment” referred to goods sold by estimating the amounts sold or bought. “Weight” and “quantity” referred to the weight and the amount of the goods sold or bought. George Bush - Leviticus 19 Commentary Ye shall do no unrighteousness in judgment. The word ‘judgment’ in this connexion is very plausibly referred by the Hebrew writers to all the particulars that follow. On this construction it is held, that Moses uses the word here in order to intimate of what solemn moment he would have the law considered, which relates to true measures and weights. The man that falsified either was to be regarded as a corrupter of judgment, an emphatic designation, equivalent to vile, wicked, abominable in a very high degree. In mete-yard. Heb. במדה bammiddâh; a measure of length or surface, such as the yard, cubit, foot, span, &c. In weight. Heb. במשקל bammishkol; such as the talent, shekel, In measure. Heb. במשורה bammesurâh; by which is denoted pleasures of capacity, such as the homer, ephah, seah, hin, &c. In all these articles, as well as in the balances or scales, weight-stones, &c., mentioned in the next verse, they were to observe the most honest exactness, and never allow themselves to practise any species of fraud in their dealings and commerce, because they might not think it of easy detection. In view of the general contents of this chapter, who can but feel how admirable are such language and sentiments, and how suited to the sacred original from which they flow! How strongly do they attest the divine benevolence which dictated the Jewish law, and the divine authority which alone could enforce such precepts by adequate sanctions, and impress such sentiments upon the human heart with practical conviction! Leviticus 19:36 'You shall have just balances, just weights, a just ephah, and a just hin; I am the LORD your God, who brought you out from the land of Egypt. KJV Leviticus 19:36 Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt. NET Leviticus 19:36 You must have honest balances, honest weights, an honest ephah, and an honest hin. I am the LORD your God who brought you out from the land of Egypt. BGT Leviticus 19:36 ζυγὰ δίκαια καὶ στάθμια δίκαια καὶ χοῦς δίκαιος ἔσται ὑμῖν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν ὁ ἐξαγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου NLT Leviticus 19:36 Your scales and weights must be accurate. Your containers for measuring dry materials or liquids must be accurate. I am the LORD your God who brought you out of the land of Egypt. ESV Leviticus 19:36 You shall have just balances, just weights, a just ephah, and a just hin: I am the LORD your God, who brought you out of the land of Egypt. NIV Leviticus 19:36 Use honest scales and honest weights, an honest ephah and an honest hin. I am the LORD your God, who brought you out of Egypt. Just balances: Pr 11:1 I am: Ex 20:2 You shall have just balances, just weights, a just ephah, and a just hin; I am the LORD your God, who brought you out from the land of Egypt. Leon Hyatt - “Balances” referred to the scales used in weighing both the goods sold and the money paid. In Moses’ day, coins were not used, and gold or silver used in payment were weighed on balance scales. “Weights” referred to the discs placed on one side of a balance scale to determine the weight of goods placed on the other side of the scale. “Ephah” referred to a container used to measure the quantity of dry goods sold or bought (see Lev. 5:11 and Lev. 6:20. “Hin” referred to a container used to measure the quantity of liquids sold or bought (see Lev. 6:20 and Lev. 23:13). The Israelites were to use accurate measurements of all kinds in making transactions. Even when amounts were determined by estimation, they were to be honest in their estimates. Dishonest gain in business had no place among Jehovah’s people. Dishonesty in business deals was a crime.