10<\/strong>. There shall not be found with thee<\/em> ] Deu 17:2<\/span>.<\/p>\n that maketh his son to pass through the fire<\/em> ] See on Deu 12:31<\/span>: the want of a conjunction following this clause (so also Sam. and LXX except in some codd.) is remarkable, and raises a doubt as to the originality of the clause.<\/p>\n On the following terms see W. R. Smith, Journal of Philology<\/em>, xiii. 273 ff., xiv. 113 ff.: ‘The Forms of Divination and Magic in Dt. xviii. 10, 11’; Wellhausen, Reste des arab. Heidentums<\/em> 2 , 135 153; Driver, Deut.<\/em> 223 226; T. W. Davies ‘Divination’ and ‘Magic,’ in E.B.<\/em>; F. B. Jevons ‘Divination,’ Hastings’ D.B.<\/em>, to all of which the references below are directed.<\/p>\n one that useth divination<\/em> ] Heb. ksem k<\/em> e<\/em> samm<\/em>. From its root and certain Ar. forms which = ‘to divide’ or ‘allot,’ the vb appears to have meant originally to divine by the lot<\/em> (disputed by Davies, E.B.<\/em> 2900), e.g. by arrows as described in Eze 21:21<\/span> ff. (Eze 21:26<\/span> ff.); practised by the Babylonians (Lenormant, Chald. Magic<\/em>, 238 n<\/em>. 2), and Arabs (Korn, Deu 5:4<\/span>, where it is forbidden; Sale, Prelimin. Discourse<\/em>, Sec. v.). Elsewhere in O.T. it has a wider sense, e.g. 1Sa 28:8<\/span>. LXX here .<\/p>\n one that practiseth augury<\/em> ] Better, soothsayer<\/strong>. LXX . Heb. m<\/em> e<\/em> ‘nen<\/em>, which used to be derived from ‘anan<\/em>, ‘cloud,’ as if cloud-gazer<\/em>, and is by Wellh. supposed to spring from the root-meaning of ‘anan<\/em>, ‘to appear’ or ‘intervene’ (cp. Ar. ‘ann<\/em>), as if dealing in phenomena<\/em>. But the word is probably onomatopoetic, humming<\/em> or crooning<\/em> (W. R. Smith); cp. Ar. ghanna<\/em>, and Jdg 9:37<\/span>, the oak of the m<\/em> e<\/em> ‘nenm<\/em>, a whispering, oracular tree. Condemned also in Isa 2:6<\/span>, as Philistine, Mic 5:12<\/span>, Jer 27:9<\/span>.<\/p>\n or an enchanter<\/em> ] Better, augur<\/strong> or observer of omens<\/strong>. LXX . That this is the meaning of the Heb. m<\/em> e<\/em> naesh<\/em> appears from the story of Balaam, Num 24:1<\/span> (where for enchantments<\/em> read omens<\/em>), from Gen 44:15<\/span>, of Joseph’s divination With his cup (hydromancy; cp. for Babylonia Zimmern in KAT<\/em> 3 [141] , 533 f., and for the Arabs, Doughty ii. 188), the use of the vb in Gen 30:27<\/span>, 1Ki 20:33<\/span>, to observe<\/em>, and its meaning in Syriac, ‘divination from natural signs.’ Others take it as onomatopoetic, ‘to hiss,’ or connect it with naash, serpent<\/em>. On divination on the sand, see Doughty i. 162.<\/p>\n [141] Die Keilinschriften und das AIte Testament<\/em>, 3rd edition (1903), by H. Zimmern and H. Winckler.<\/p>\n or a sorcerer<\/em> ] Heb. m<\/em> e<\/em> kashsheph<\/em>. For this and k<\/em> e<\/em> shaphm<\/em>, see Exo 7:11<\/span>; Exo 22:18<\/span> (17) (E’s law against the sorceress, see Dri.’s note), Mic 5:11<\/span>, Nah 3:4<\/span>, Jer 27:9<\/span>, Mal 3:5<\/span>, 2Ch 33:6<\/span> (of Manasseh) and Isa 47:9<\/span>; Isa 47:12<\/span>, Dan 2:2<\/span> (both of Babylon). W. R. Smith, comparing the Ar. form, suggests that k<\/em> e<\/em> shaphm<\/em> were ‘herbs or other drugs shredded into a magic brew’ (in Mic 5:12<\/span>, they are held in the hand); cp. the LXX , ‘magical potions.’ But the original meaning of the Ar. kispu<\/em> is (Zimmern, Schrader’s KAT<\/em> 3 [142] , 605) spittle or foam from the mouth by which a man might be bewitched; cp. ammurabi, 2.<\/p>\n [142] Die Keilinschriften und das AIte Testament<\/em>, 3rd edition (1903), by H. Zimmern and H. Winckler.<\/p>\n To pass through the fire – <\/B>i. e., to Moloch; compare the Lev 20:2<\/span> note.<\/P> That useth divination – <\/B>Compare Num 23:23<\/span> note.<\/P> Observer of times … enchanter – <\/B>Compare Lev 19:26<\/span> note.<\/P> Witch – <\/B>Rather sorcerer, compare the Exo 7:11<\/span> note.<\/P> <\/p>\n Verse 10<\/span>. To pass through the fire<\/B><\/I>] Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death<\/I> is here intended. See Clarke on Le 18:21<\/span>.<\/P> <\/P> Divination<\/B><\/I>] kosem kesamim<\/I>, one who endeavours to find out futurity by auguries<\/I>, using lots, c.<\/P> <\/P> Observer of times<\/B><\/I>] meonen<\/I>, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds<\/I>, &c., &c. See Clarke on Ge 41:8<\/span>.<\/P> <\/P> Enchanter<\/B><\/I>] menachesh<\/I>, from nichesh<\/I>, to view<\/I> attentively<\/I> one who inspected the entrails of beasts, observed the flight of birds, &c., &c., and drew auguries thence. Some think divination by serpents<\/I> is meant, which was common among the heathen.<\/P> <\/P> A witch<\/B><\/I>] mechashsheph<\/I>, probably those who by means of drugs, herbs, perfumes, &c., pretended to bring certain celestial influences to their aid. See the note on “<\/I>Le 19:26<\/I><\/span>“<\/I>.<\/P> <\/p>\n To pass through the fire; <\/B>either by a superstitious lustration or purgation, or by a cruel sacrificing of them. See Lev 18:21<\/span>; 2Ki 17:31<\/span>; 23:10<\/span>; 2Ch 28:3<\/span>; Psa 106:37<\/span>; Jer 7:31<\/span>; 19:5<\/span>; Eze 16:20<\/span>,21<\/span>; Eze 23:37-39<\/span>. <\/P> That useth divination, <\/B>i.e. foretelleth things secret or to come, Mic 3:11<\/span>, by unlawful arts and practices. <\/P> An observer of times; <\/B>superstitiously pronouncing some days good and lucky, and others unlucky, for such or such actions. Or, <\/P> an observer of the clouds<\/B> or heavens, i.e. one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which heathens used to observe. <\/P> An enchanter, <\/B>or, a conjecturer<\/I>, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke, or any contingencies, as the meeting of a hare, &c. See Poole “Lev 19:26<\/span>“. <\/P> A witch; <\/B>one that is in covenant with the devil, and by his help deludes their senses, or hurts their persons. See Exo 7:11<\/span>; 22:18<\/span>. <\/P> <\/p>\n There shall not be found among you anyone that maketh his son or his daughter to pass through the fire<\/strong>,…. To Moloch, which was a sort of lustration by fire, two fires being made, and the child led by a priest between them, and which was an initiation of him into the religion of that deity, and devoting him to it; so Jarchi says, this is the service of Moloch, making piles of fire here and there (on this side and on that), and causing (the children) to pass between them both. Besides this they used to burn them with fire to this deity, perhaps after the performance of this ceremony; see De 12:31<\/span>: or that useth divination: according to Aben Ezra this is a general name, and so Ben Melech, the particulars of which are what follow,<\/p>\n an observer of times<\/strong>, c. Cicero says z, there are two sorts of divination, one is of art, the other of nature. What nation or what city is not moved by prediction, either by the entrails of beasts, or of those that interpret strange things and lightnings, or of soothsayers, or astrologers, or of lots (for these are mostly of art) or of dreams or prophecies, for these two are thought to be natural? Again he says a, the Phrygians, Pisidians, and Cilicians, pay a great respect to the signs of birds–from the beginning of the world it was that certain signs were forerunners of certain things; some in the entrails of beasts, some in birds, others in lightnings, others in marvellous things, others in the stars; some in visions and dreams, and others in the words of frantic persons. So the comedian remarks b, that if a strange black dog comes into a house, or a snake falls from the tiles through rain, or a hen crows, these, are observed as ominous, by the diviner or soothsayer. Porphyry says c, that soothsayers divine by the noise of crows and ravens; and it is said d the Arabians, from birds as from oracles, divine what shall come to pass; and that they attain to, as they say, by eating the heart and liver of dragons. Jarchi on this place asks, who is the diviner? one that lays hold on his staff, and says, shall I go? or shall I not go? that is, to such a place; and according as it fell, so judgment was made; see Ho 4:12<\/span>. Now such sort of diviners and divinations are cautioned against, as not to be admitted among the people of Israel, and regarded by them:<\/p>\n or an observer of times<\/strong>: and such things the Egyptians were very inquisitive about, what month or day belonged to the gods, what day any one was born on, what shall befall him, how he will die, and what he shall be, as Herodotus e relates; and such are they who are here meant, according to R. Akiba f that count times and hours, and say such a time is beautiful (or seasonable) to go out in and trade; but the wise men say, as Jarchi observes, these are they that hold the eyes, cast a mist over people’s eyes, that they cannot perceive their juggling tricks. Some think the word has the signification of clouds, and so designs such that observed them and their motions, and made their conclusions according to them; see Le 19:26<\/span>,<\/p>\n or an enchanter<\/strong>; according to Jarchi, one that remarks things as ominous; as when a morsel falls out of a man’s mouth, a roe stops him in the way, or his staff falls out of his hands: the word has the signification of a serpent in it, and so may signify one that enchants them; see Ps 58:4<\/span> or makes observations by them, as portending this and that, and the other, as before observed of the snake falling from the tiles; and Horace g speaks of a serpent lying in the way, and frightening horses, as taken notice of by soothsayers:<\/p>\n or a witch<\/strong>; of whom see Ex 22:18<\/span>.<\/p>\n z De Divinatione, l. 1. c. 8. a Ibid. b Terent Phormio, Act. 4. Sc. 4. “introit in aedes”, &c. c De Abstinentia, l. 3. c. 4. d Philostrat. Vit. Apollon. l. 1. c. 14. e Enterpe, sive, l. 2. c. 82. f Apud R. Sol. Urbin. Ohel Moed, fol. 24. 1. g “Rumpat et serpens iter institutum”, &c. Horat. Carmin. l. 3. Ode 27.<\/p>\n 10. There shall not be found among you. This horrible and altogether monstrous infatuation, whereby the Gentiles had been possessed, afterwards invaded the Jews also, that they should immolate and even burn their children in honor of the gods to which they had devoted themselves; although it is probable that the greater part of them were not inflamed by such an excess of madness, but satisfied their superstition more easily, by merely making their children to pass through the fire. This was with them a kind of lustration to purge away all filthiness. But their cruel zeal impelled many of them even to murder, so as not even to spare their own flesh and blood. Yet in this they pleaded the example of Abraham, as if there were any similarity between the obedience of that holy man who, led by God’s command, was ready to slay his son Isaac, and this barbarous act of violence in people who, though God prohibited and gainsaid, murdered their children. Yet in this horrible spectacle we perceive how much more fervently men engage in impious rites which their own temerity has dictated, than in efforts to worship God aright, when He openly and expressly enjoins them the thing that is good. This, indeed, ought to be the first care of parents to consecrate their children to God; but the only rite of initiation for the Jews was circumcision, and with this they should have been content. Moses then enumerates the various kinds of divination to which the heathen nations were addicted, in order to satisfy their foolish desire to know more than was lawful. I do not, however, disapprove of the view which some prefer, (282) that the generic term is first used, and the various species are then subjoined. I shall explain these briefly, and not waste time in refuting particular opinions, although it is evident that even some of the rabbis are grossly mistaken about them. The word מעונן , (283) magnonen, I willingly admit to be derived from (a word signifying) clouds; and therefore it may properly mean augurs, or judicial astrologers. There are some who are rather of opinion that its root is מגון , magnon, which in Hebrew means a place; and this etymology would not badly suit the fanatics who divine all things from the position of the stars, and assign their stations both to the planets and the signs of the zodiac for their respective aspects. At any rate this is fully agreed, that auguries, as well as frivolous observations of the stars, are here condemned, when men, in their preposterous curiosity, suppose all events and circumstances to be under the dominion of the stars. The word which follows מנחש , (284) menachesh, means a diviner or soothsayer, (ariolum,) which sufficiently appears from Gen 44:5<\/span>, where Joseph pretends that he divined by his cup, because it was commonly believed that he possessed the art of soothsaying; and hence the name has been given to serpents on account of their subtlety. Some interpret the word מכשף, (285) mekasheph, a juggler, (praestigiatorem,) one who dazzles and deceives the eyes by optical illusions. Next follows the fifth (286) term, which I have translated “tying knots,” (colligans colligationes,) whereby some understand enchanters, who by magic arts gather together serpents into one place. But this, in my judgment, is a poor explanation, and I, therefore, rather agree with those who conceive the calling together of evil spirits to be alluded to. But since it may be correctly translated “collecting, or gathering an assembly,” I do not altogether reject the opinion of others, that it relates to those imaginary assemblies, to which unhappy men, whom the devil has bewitched, fancy themselves to be transported to feast and dance together, and to join in wicked conspiracies, and which are commonly called “synagogues.” In the sixth word there is no ambiguity, whereby the people are forbidden to consult a spirit of Python; for thus may we properly render the Hebrew אוב, (287) ob, as St. Luke, a faithful and competent interpreter, has done, when he relates that a spirit of Python was cast out of the damsel at the command of Paul, ( Act 16:16<\/span>\ud83d\ude09 and sometimes the Scripture calls these by the name of אובות, oboth, who allure evil spirits to give replies, of which deception a remarkable example is given in sacred history, ( 1Sa 28:7<\/span>,) in the case of the witch (Pythonissa) who shewed Saul Samuel, although dead. The Greeks have translated the word Python, because the delusions of Apollo Pythius were particularly famous. The seventh class (Ang., wizards) is ידעני, (288) yadgnoni, which may correctly be translated gnostics, or knowers; for I make no doubt that they adopted this honorable name for purposes of deceit, which is by no means an uncommon practice with impostors. Thus the Genethliacs, and others like them, vaunted themselves to be mathematicians. This is the craft of Satan to steal the respectable names of virtues and good things, and to make them a covering for his lies, as, for instance, he gave the name of wise men to the Chaldean and Egyptian impostors; and thus, since the Prophets are called seers, he set against them the vain prognostications of false prophets, to astonish the minds of the simple. (289) For to derive, as some do, this word from a certain bird, is too childish a conjecture; and I wonder that in such a plain matter they have been led so utterly astray, whilst they waste their acuteness upon nothing. Finally, necromancy (290) is condemned, i.e., the deceitful and delusive science of prophesying upon the answers of the dead, which some improperly restrict to those who sleep among tombs, in order to hear in their sleep the dead speaking, because foolish men have in many ways endeavored to obtain communications from the dead. But, let us learn from this passage, with how many monstrous and ridiculous fascinations Satan, whenever God loosens the chain by which he is bound, is able to bewitch unhappy men; and how great, power to deceive the father of lies obtains from the just vengeance of God, for the purpose of blinding unbelievers. As to the notion which some conceited persons entertain, that all these things are fabulous and absurd, it arises from inconsideration and presumption, because they do not reflect how severe a judgment is merited by those who wilfully extinguish the light and enwrap themselves in darkness. For God’s truth is too precious to Him, for Him to suffer it to be rejected with impunity. Certainly it would be an impudent blasphemy to deny that magical arras were ever practiced, since thus would God be accused of inadvertency, as though He had legislated (291) respecting things which did not exist. The objection that is made of its being absurd thus too highly to extol the power of Satan, as if he had the control of prophecies, which God claims for Himself alone, and as if he could cause the living to converse with the dead and change the forms of things, admits of an easy solution. With respect to vaticinations, there is no necessity for a subtle discussion as to how Satan can foreknow secret things, (on which point, as it seems to me, Augustine troubled himself too anxiously,) for this is a labor of supererogation, if we recollect that by God’s just judgment a certain kind of vaticination is permitted to the devils, in order more and more to deceive unbelievers, as will be more fully treated of elsewhere. Meanwhile, we know that unbelievers were mocked with (292) ambiguous responses by all the oracles of false gods, and at length discovered from the event that they had been beguiled by deadly artifices; and, therefore, in Isa 41:23<\/span>, God justly charges every idol with ignorance of futurity. Yet this does not prevent Satan from revealing certain hidden matters, by the prediction of which he may ensnare, as by a bait, the reprobate. I admit, indeed, that in progress of time the Roman augurs abandoned the study of their art, and abused the credulity of the lower orders by nothing but gross fictions; but if in former times Satan had not led even the most sharp-sighted into error by this artifice, Xenophon, (293) the disciple of Socrates, would not have so often mentioned among the chief praises of Cyrus, (294) that he was devoted to augury, and had learnt to be so from his father. Finally, the experience of all ages teaches us that men of depraved curiosity have often received from Satan, by means of magicians, a knowledge of things which could not have been obtained naturally. As to the actual operations of Satan, whether he raises the dead, or bewitches men and beasts, or invests any substances with new forms through enchantment, we must consider that whatever miracles he appears to work are mere delusions; and, since he is the father of darkness, it is clear he has no power except upon unbelievers, whose minds are darkened, so as not to distinguish black from white. Yet we have already seen how Pharaoh’s magicians rivalled Moses in their miracles. Wherefore we need not wonder if, by God’s permission, he should disturb the elements, or afflict the reprobate with diseases and other evils, or present phantoms to their sight. On this account we should more earnestly implore of God to restrain from us an enemy armed against us with so many destructive arts. <\/p>\n (282) In observing that some choose to say that Moses first uses a general term for all soothsayers, and then proceeding to describe particular classes of them, C. is following S. M’s note on קסם קסמים; where the latter has said, “Alii putant esse generale vocabulum ad omnium divinationum species.” The verb seems to be so used in 1Sa 28:8<\/span>, where A. V. renders it divine. — W. <\/p>\n (283) The next term, מעונן, S. M. has explained as derived from ענן, a cloud, or its radical verb. Some have chosen to regard it rather as derived from ענן, to watch; but C. must have learnt from some other source that there are critics who derive it from מעון, a place of habitation. — W <\/p>\n (284) מנהש. That this term here means some kind of diviner is certain; but the root is used in an inoffensive sense for making diligent search; and the best critics are now generally agreed that it ought to have been so understood and rendered in Gen 44:5<\/span>, where S. M. has acknowledged (in his note on the present passage)that it is used for sciscitari rem occultam, notwithstanding his having there rendered it auguratur. — W. <\/p>\n (285) מכשף. The explanation here given is from S. M. — W. <\/p>\n (286) חבר חבר. The root signifies to join, or combine. How it came to mean enchanting, which it does in Syriac and Arabic, as well as in Hebrew, remains disputable. The explanation disliked by C. he had found in S. M.; that which follows is his own. — W <\/p>\n (287) שאל אוב, S.M., Consulens pythonem. By saying that the Greeks have rendered אוב, Pythonem, C. would naturally lead his readers to suppose that the LXX. had done so, whereas, both in the Pentateuch and in 1Sa 28:0<\/span>, where the Hebrew has an interrogator of אוב , the LXX. has ἐγγαστρίμυθος, a ventriloquist. The word אוב is allowed to mean properly a water-bottle, and its gurgling sound; and, from this last, a ventriloquist. It is obvious that Luke cannot be correctly spoken of as translating a Hebrew phrase when he was relating in Greek what the Greeks said of a person possessed by an evil spirit. — W <\/p>\n (288) ידעני, from ידע, he knew. This word had previously been used by Moses in Lev 20:27<\/span>, where S. M. has said the Jews affirm that there were conjurers who put between their teeth the mouth of a certain animal called ידוע, and speak wonderful things through it. They add a wonderful fable, etc. The LXX. has ἐπάοιδος, an enchanter, in Leviticus, and its equivalent here. — W <\/p>\n (289) Omitted in Fr. “The Hebrews describe him thus, that ‘he put into his mouth a bone of a certain bird called Jaduaugh, and burned incense, and did other works, until he fell down as with shame, (or, modestie,) and spake with his mouth things that were to come to pass’ — Maim. Treat. of Idolatry,. ch, 6, sect. 2.” Ainsworth in loco. <\/p>\n (290) דרש אל-המתים, one who seeks to the dead, (compare last clause of Isa 8:19<\/span>\ud83d\ude09 a necromancer. <\/p>\n (291) “Fait des loix frivoles et superflues;” passed frivolous and superfluous laws. — Fr. <\/p>\n (292) “Par circuits et responses a deux ententes;” by circuitous and ambiguous answers. — Fr. <\/p>\n (293) Homme de jugement. — Fr. <\/p>\n (294) See, for example, at the end of the 1 Book of the Cyropaedia, the advice of Cyaxares: Μάθε δὲ μς, ὦ παῖ, καὶ τάδε, ἔφη, τὰ μέγιςα· Παρὰ γὰρ ἱερὰ, καὶ οἰωνοὺς μήτ ᾿ ἐν σαυτῷ μηδέποτε μηδ ᾿ ἐν τὣ στρατιᾷ κινδυνεῦσὟς, κατανοὼν ὡς ἄνθρωποι μὲν αἱροῦνται πράξεις εἰκάβοντες, εἰδότες δὲ οὐδὲν ἀπὸ ποίας ἔςαι αὐτοῖς τἀγαθόν· κ. τ. λ. <\/p>\n (10) To pass through the fire.<\/strong>See Lev. 18:21<\/span>.<\/p>\n Useth divination<\/strong>(Num. 22:7<\/span>), possibly by sacrifices.<\/p>\n Observer of times.<\/strong>This is the Rabbinical explanation of the word. In Hebrew the idea of time is not so clear. It <\/em>seems to mean practising hidden <\/em>arts. (See Lev. 19:26<\/span>.)<\/p>\n Enchanter.<\/strong>Whisperer, or serpent charmer. (See Gen. 44:5<\/span>.)<\/p>\n Witch.<\/strong>One who uses charms or spells (Exo. 7:11<\/span>).<\/p>\n 10<\/strong>. <\/strong> There shall not be found among you <\/strong> That is, shall not exist among you, shall not be tolerated. <\/p>\n That maketh his son or his daughter to pass through the fire <\/strong> The sacrificing of children to Molech, or Moloch, is here again forbidden. Moloch seems to have been the fire-god of the eastern nations, whose worship was probably similar to that of Baal and Chemosh. In 1Ki 11:7<\/span>, Molech is called the abomination of the children of Ammon, Chemosh the abomination of Moab. It was Chemosh, we infer, to whom the king of Moab sacrificed his son. 2Ki 3:27<\/span>. According to a Jewish tradition Molech was worshipped under the form of a brazen statue which was hollow and capable of being heated. It had the head of a bull and the arms of a man, extended to receive the child that was to be sacrificed. Molech is first mentioned in Lev 18:21<\/span>. See also Lev 20:2-5<\/span>. These rigid prohibitions did not prevent Ahaz from making “his son to pass through the fire according to the abominations of the heathen.” 2Ki 16:3<\/span>. And it is said of Manasseh that “he made his son to pass through the fire.” 2Ki 21:6<\/span>. Jeremiah (Jer 32:35<\/span>) represents Jehovah as saying, “They built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech.” Comp. Jer 7:31<\/span>. We find traces of this worship among the Phoenicians, Carthaginians, and Cretans. <\/p>\n That useth divination <\/strong> Diviner of divination <\/em> is the literal rendering of the Hebrew. Baalam is called , ( kosem,<\/em>) diviner, <\/em> in Jos 13:22<\/span>. It is doubtful if the term is ever applied to a true prophet.<\/p>\n In Eze 21:21<\/span>, several kinds of divination are mentioned. <\/p>\n An observer of times <\/strong> From the word here used (participle of ) some have thought reference is made to one who draws omens from the movements of the clouds. It was probably one who used some kind of divination connected with idolatrous worship. <\/p>\n An enchanter <\/strong> This, from the connexion in which it occurs, can hardly be understood to refer to serpent charmers, as some have interpreted it: it rather means one who uses magical formulas. <\/p>\n A witch <\/strong> Rather, a magician, a sorcerer. <\/em> The Hebrew word here used occurs first in Exo 7:11<\/span>, where it is translated sorcerers. The verb means to offer prayers in worship, limited to idol-worship, and then to use incantations.<\/p>\n Ver. <\/em><\/strong>10. <\/strong>Or that useth divination<\/em><\/strong><\/strong> The Hebrew is kesem kesamim, divining divinations; <\/em>which may signify, either divination by lots, after the manner of the sortes Praenestinae, sortes Dodoneae, <\/em>and others among the Greeks and Romans, or divination by arrows, the ancient , of which see Eze 21:22<\/span>. The manner of it was, by inscribing upon several arrows the names of the cities which they were to attack, and, after mixing of the arrows together, one was drawn at a venture, which presented the name of the city to be attacked first. Something of this kind of divination still prevails among the Mahometans. See Sale’s Introduction to the Koran, D’Herbelot’s Bibliotheque Orientale, under the word ACDATT, and Pococke in his notes upon Abulfarage, <\/em>p. 327, 328. There was another horrible kind of divination among the heathens, formed upon the inspection of the entrails of human victims. . See Gensius de victim. human. c. 21 and Jer 27:9-10<\/span>. <\/p>\n An observer of times, or an enchanter, or a witch<\/em><\/strong><\/strong> See Lev 19:26<\/span>. An enchanter, menachesh, <\/em>is thought to signify one who uses divination by means of serpents; <\/em>( nachash, <\/em>in the Hebrew, signifying a serpent,<\/em>) of which kind we have many instances in the heathen poets, particularly Homer and Virgil; see Bochart, Hieroz. lib. i. p. 1. c. 3. Though, as diviners by serpents are mentioned in the next verse, it is not improbable, that this word may allude to that sort of diviners who formed their auguries upon the flight of birds, the motion of clouds, the bowels of animals, &c. The verb nachesh, <\/em>in the Hebrew, signifies to view, observe attentively, <\/em>and so, to use auguries. The LXX renders it by ; the Vulgate by augurari. <\/em>See Parkhurst on the word. Respecting the word witch, <\/em>see Exo 7:11<\/span>. <\/p>\n Deu 18:10 There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch,<\/p>\n Ver. 10. That maketh his son.<\/strong> ] See Trapp on “<\/em> Lev 18:21 “<\/em> <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n