45. — ye shall therefore be holy, for I am holy.] Implying that, as God is in Himself a being infinite in perfec- The purification and offerings of women after childbirth. and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth: 99. — creeping things that creep upon the earth:] That is, which seem to move with their bellies close to the ground, owing to the shortness of their legs. Biblioth. Bibl. — the tortoise] The Vulgate translation makes this the crocodile; the Greek, a land crocodile, a sort of lizard about a cubit long. Much critical controversy has taken place respecting the several species here mentioned. Biblioth. Bibl. Meats clean and unclean. Before CHRIST 1490. them, when they be dead, shall be unclean until the even. Chap. XIV. ver. 2. — He shall be brought unto the priest.] See Matt. viii. 4; Mark i. 44; Luke v. 14. As the leper was shut out of the camp while the Israelites remained in the wilderness, and out of the city after they possessed the promised land; he was to be brought, in order to be pronounced clean, to a certain place in or near the city, to the end that the priest might consider his case. Bp. Kidder. The ceremony of the cleansing of the leper, ver. 2—7, seems to be typical of the purification of our sins, by the sprinkling of the blood of Christ, Is. lii. 15; 1 Pet. i. 2; the dismissal of the living bird, ver. 7, resembles that of the scapegoat into the wilderness, with the sins of the lepers upon him. It is observable that our Lord expressly commanded the lepers whom He bealed to conform to this law, Matt. viii. 4. Dr. Hales. 4. — two birds] The solemn rite or ceremony here prescribed was perhaps ordained to signify that the leprous person owned the God of Israel to be the Lord both of heaven and earth; in opposition to the polytheism of the Gentiles; particularly to their distinction of the gods of the superior regions, and gods of the inferior, both of which were worshipped by the oblation of birds, the former by letting them fly up into the air, the latter by killing them. Dean Spencer. 5. — in an earthen vessel over running water.] The sense seems to be, "over an earthen vessel that hath running or spring water in it." Bp. Patrick. The bird was to be killed, not by way of sacrifice, but merely as a rite or ceremony. Biblioch. Bibl. 7. — loose into the open field.] As a token that the leper was restored to a free conversation with all his neighbours, as the bird was let loose to join the rest of its tribe. Bp. Patrick. There was an analogy between this bird and the scapegoat, chap. xvi. 21, both being considered, with good reason, types of our Saviour's resurrection, as the bird slain, and the goat sacrificed, were types of His death. Bockart. 8. — and shave off all his hair.] The shaving of the hair gave the power of washing and inspecting the whole person: also the infection of the leprosy was supposed to be peculiarly attached to the hair. — shall tarry abroad out of his tent] He was to do this, for fear there might be some undiscerned remainder of the disease, by which his wife and children might be endangered. It is said, "out of his tent" instead of "out of his house," because, when this law was given, the Israelites were dwelling in tents. Bp. Patrick. 10. — he shall take two he lambs &c.] There were many peculiar rites different from the common usage, belonging to the cleansing of the leper; for the purpose of making him sensible how great a mercy he had received from God, who alone could cure this disease which His hand had inflicted: the most minute circumstances were to be all punctually observed, although there was no natural efficacy in them, and every thing The rites and sacrifices in cleansing of the leper. Before CHRIST 1490. b Exod. 29. 24. c Chap. 7. 7. 18. — shall make an atonement for him] This seems to suppose that the leprosy was inflicted for some sin, which, by this sacrifice, was to be taken away: but the expression to "make atonement" does not always signify, "to take away sin," but sometimes merely to make a thing or person fit for holy uses. Thus Moses is said to make atonement for the altar, Exod. xxix. 36, 37. Bp. Patrick. 19. — afterward he shall kill the burnt offering:] This being an offering to God Himself, was not accepted till the man was purified by the other offerings for trespass and sin. This very long process, through so many different rites, and for so many days, before men could be purified from a legal defilement in their bodies, was a plain instruction to all persons of good sense, how much more difficult it would prove to cleanse their souls from those moral impurities which they contracted by long habits of sin; and what great pains must be taken, both by the sinners themselves, and by God's ministers, to root them out: and with what repeated prayers the mercy of God towards them was to be implored, of which they ought not hastily to presume. Bp. Patrick. 21. And if he be poor, &c.] It was the peculiar goodness of God, to make a merciful provision that the poor should not be charged with too costly sacrifices, and yet should partake of their benefit as much as the rich. This was peculiarly apparent in the case of cleansing the leper, where special provision is made for less costly offerings, whenever the person was unable to bear a heavy charge. Lewis. 29. — have a plague upon the head or the beard.] Maimonides tells us that, in this sort of leprosy, the hair on the head or beard fell off by the roots, and the place of the hair remained bare. This seems to have been that kind of disease which, Pliny says, came into Italy in the middle of the reign of Tiberius Cæsar, and was called Mentagra, because it commonly began in the chin; and which was so filthy that any death was preferable to it. Bp. Patrick. 31. — black hair] A favourable symptom, opposed to the yellow hair in the foregoing verse. 45. — his clothes shall be rent, &c.] This was de- Before CHRIST 1490. is piled. The laws and tokens how to discern the leprosy. Before CHRIST 1400. a Numb. 3. 2. 46. — he shall dwell alone:] Lepers might be conversant with lepers, and the same of persons afflicted with other disorders; but those that were under different defilements might not converse promiscuously. It is probable there were certain places, where those who were diseased with the leprosy were secluded; for it were an inhuman thing to cast the leprosy out of the city or camp, without any provision for his dwelling. Dr. Lightfoot. His living out of the camp was for his own good, as well as that of the publick; because free and fresh air would contribute not a little towards his relief and recovery. The Persians, as we find from Herodotus, followed this discipline: if any inhabitant of a city happened to have a leprosy or leprosy scurf, he was debarred entrance, and was not allowed to approach any of his countrymen. Bibiooth. Bibl. 47. The garment also that the plague of leprosy is in,] The account here given of the leprosy in garments is long, distinct, and particular, but very obscure. It may be understood in two senses, 1st, That the garments worn by leprosy persons, receiving infection from their wearers, became thereby unclean, that is, contagious. That this disorder may be communicated by such means, is evident from the relations of travellers in the East. This kind of infection gradually corrodes even the texture of the garments, and is much dreaded in all countries subject to the plague, and by all persons exposed to it by attendance on purulent disorders. 2d, That there was a natural disease in the garments, appertaining to themselves. This appears to be the true sense of the expressions here; but we have no account from travellers, of such a disease, any where subsisting in the present days. Script. illust. The leprosy of garments mentioned by Moses is much more difficult of explanation, than that of human bodies; and the learned are much divided in opinion respecting it. The prevailing opinion has been, that this leprosy of garments was entirely miraculous, and no where to be found, but in the land of Canaan: that God thus treated the rebellious Jews in withdrawing Himself from them, and pouring down this sort of curse on their apparel. Others have believed that the leprosy of the body was communicated to the clothes through the pores of the skin. And hence the red and green spots on the garments of lepers are to be accounted for. It is certain that the leprosy of garments can no otherwise be called a leprosy than by analogy, and as it carries with it some near resemblance to the leprosy of the body. Another opinion has been, that this sort of leprosy was occasioned by little worms, which bred in linen, stuffs, and skins, corroding them in different parts, and thereby causing spots of different colours. Calmet. 51. — a fretting leprosy:] A leprosy which eateth into the garment till it be consumed. Bp. Patrick. The rites and sacrifices in cleansing of the leper. Before CHRIST 1490. a spreading plague: thou shalt burn that wherein the plague is with fire. Chap. XV. ver. 5. And whosoever toucheth his bed &c.] It appears from this and the following verses, that this disease made a man unclean to the highest degree; insomuch that not only all he touched became unclean, but whoever touched such things was also made unclean. Bp. Patrick. All this mystically teaches us to beware of courting or choosing the conversation of those that have received any tincture of vice, and not to contract acquaintance with any persons who, we have reason to believe, are not on good terms with God. There is such a venomous contagion in vice and immorality, that familiarity with sinners does, of itself, make a man an associate in 34. — I put the plague of leprosy in a house] These words seem manifestly to imply that this plague was not a common evil, but supernatural, and sent as a Divine judgment on the Jews for their sins in the land of Canaan, by which the inhabitants of that land were awakened to repentance. Bp. Kidder. This subject, like that of the leprosy in clothes, is one on which we have very little information. The description given by Moses is precise, but there is nothing in any modern accounts corresponding to it. The circumstance that approaches nearest to it is that, according to the reports given of the plague of London, the walls of the rooms, where the sick lay, were discoloured green, red, &c. by the pestilential effluvia: and Dr. Mead says, that the houses themselves were infected by the plague. All the accounts which we have of the manner, in which pestilential contagion is retained for a long time in clothes, walls, &c. shew the absolute necessity of burning, or otherwise totally destroying the seeds of infection, whether in clothes, or in houses, as the Mosaick appointments strongly enjoin. Script. illust. Respecting the leprosy in houses, it has been supposed by some that it was a wasting of the walls caused by small insects, called stone worms, which live upon the stone and eat it gradually away. These worms commonly stick to those parts of buildings which are most moist, and easily penetrated; hence those parts are apt to be discoloured with green or reddish hues. Calmet. That this leprosy in particular was a Divine infliction is highly probable. The rabbies observe, that this sore disease was inflicted first upon the houses and garments as a punishment for lesser sins; and, if men continued in a course of wickedness, then it invaded their bodies; so that it began in their houses, which were not infected by the inhabitants, but the inhabitants by them. The signs, by which a leprosy was discovered in a house, were much the same as appeared in a human body. Lewis. — of the land of your possession;] This seems to express emphatically that this leprosy was to be a Divine stroke in this country, and no where else; because it was a holy land, bestowed upon the Israelites by God, who dwelt there Himself, and punished great offences against His Divine Majesty with this sore disease; by which He banished them from His presence till they amended. Bp. Patrick. Before CHRIST 1400. The cleansing of the house. The uncleanness of men. Before CHRIST 1490. coming in shall come in, &c. d Chap. 13. 30. day of the unclean, and in the day of the clean. the house all the while that it is shut up shall be unclean until the even. 57. — this is the law of leprosy.] Here is a conclusion of what relates to this matter. Profane minds, who love to disparage the Holy Scripture, may deride these minute precepts respecting leprosy, as unworthy to be made a part of a Divine law; but men better disposed may discern therein the great goodness of God to His chosen people, in taking care to give them precepts about all manner of things which were profitable, both for regulating their manners and preserving their health; and for accustoming them to an exact obedience to Himself in every respect. And who does not see that, by these external rites and ceremonies, He admonishes us to keep pure consciences, "void of offence toward God, and toward men," in a strict observance of all the rules of our most holy religion? Bp. Patrick. All this God hath wisely appointed, in order to denote and figure out to us, in a more sensible manner, the danger of moral evil and vicious habits of mind, and to lead # CHAP. XV. Before CHRIST 1490. Chap. XVI. ver. 1. — after the death of the two sons of Aaron.] This seems to be mentioned again, in order to make the priests careful, not only to sacrifice to the Lord alone, but after such a manner as He ordered. Bp. Patrick. 4. — the holy linen coat.] The service peculiar to this day was to be performed by the high priest in his linen vestments, not in his more costly attire, the ephod, breastplate, &c. this meaner garb being judged more 6. — for himself, — and for his house.] For himself and all the tribe of Levi, as it should seem by comparing with Numb. i. 47, &c. Maimonides mentions three confessions made on this day by the high priest: one for himself; the second for the other priests, upon the bullock; and the third, for all Israel, on the scapegoat. Biblioth. Bibl. 8. — the two goats;] These two goats were two parts of one and the same sin offering: the one to be slain, and its fat offered on the altar; the other to be only presented alive to God, and afterwards driven into the wilderness. Pyle. The Hebrew name for the latter, or the scapegoat, is assnell, which signifies "a goat sent away." Bp. Patrick. 11. — the sin offering, which is for himself.] It was very proper, or rather absolutely necessary, that Aaron, notwithstanding the eminence and sublimity of his character, should offer sacrifice for his own errors and miscarriages: for, as he was but a man, he must be more or less a delinquent also. On the other hand, Christ, our true High Priest, being God Himself, had not in Him the least blot or tincture of sin; thus, in Him and Before CHRIST 1400. c Hebr. 9. 7. Anamel. up. 12. — every vessel of wood] Vessels of wood were not to be broken, but only washed, because they were not so easily made as vessels of earth, and were of greater value. Bp. Patrick. VOL. I. himself in water, and be unclean until the even. 13. — and shall be clean.] So that he might keep company with his neighbours, but he was not to have communion with God in the sanctuary till the following sacrifices were offered. Bp. Patrick. 31. — when they defile my tabernacle] This great variety of legal pollutions, which detained men from the sanctuary for a time, had a singular and natural tendency How the holy place must be entered. The sin offering for the priest Before CHRIST 1400. — by the hand of a fit man] According to the Jews, the appointment of the person rested with the high priest, who generally did not appoint an Israelite. Dr. Wells. — into the wilderness.] The goat was sent into the most desert places of the wilderness, in token that the sins of the Israelites were quite carried away, to be found no more. Bp. Patrick. It is not certainly known into what wilderness they used to send the goat, when they were settled in Canaan. The Hebrews call it the wilderness of Tsuk, which, they say, was ten miles from Jerusalem: they add that, at the end of each mile there was a booth erected, where men stood ready with meat and drink, which they offered to him that went with the goat, lest he should faint by the way; when they came to the end of the distance, the goat was led to the top of a rock, and then let loose, to carry the sins of the people out of sight. Lewis. — ye shall afflict your souls.] By fasting and abstinence, not only from all meat and drink, but from all other pleasure whatsoever. Bp. Patrick. They observed this solemnity so strictly, that on it they were not permitted to wash their faces, much less to anoint their heads, or to wear their shoes, or even (if their doctors say true) to read any portion of their Law, which gave them delight. They abstained, likewise, not only from pleasure, but from labour, nothing being to be done on this day, but confession of sins, and repentance. This was the only fast appointed by the law of Moses, although, in succeeding times, many others were appointed by the authority of the state. Lewis. They were to afflict their souls on this day, because, as follows in the next verse, their sins were then expiated. Expiated, how? By "the blood of bulls and of goats!" That is impossible, as the Apostle teaches. Heb. x. 4; but they were expiated by the blood of Christ, then represented to them under types and shadows. Bp. Beveridge. 13. — that he die not.] That the brightness of the glory might be so far clouded and intercepted as not to be insupportable to his gaze. Lamy. 15. — and bring his blood within the vail, &c.] The Jews did all believe that the tabernacle signified this world; and the Holy of Hohes the highest heavens; wherefore, as the high priest did slay the sacrifice, and with the blood thereof did pass through the rest of the tabernacle, and with that blood enter into the Holy of Hohes; so was the Messiah to offer Himself up, and, being slain, to pass through all the courts of this world below, and with His blood to enter into the highest heavens, the most glorious seat of the Majesty of God. Bp. Pearson. 16. — he shall make an atonement for the holy place.] He shall purify the Holy place, which, on account of the legal pollutions and transgressions of the people, was so defiled as to be unfit for the abode of the Divine Glory, without this yearly atonement. Dr. Wells. 17. — there shall be no man in the tabernacle] This was commanded out of reverence to the Divine Majesty, then manifesting itself in a most special manner. Lamy. 18. — he shall go out unto the altar] "He shall go out" of the tabernacle "unto the altar" of burnt offerings, which was in the court of the tabernacle, and for which it was as necessary to make atonement, as for the altar of incense. Dr. Wells. 21. — putting them upon the head of the goat.] By the high priest putting his hands upon the head of the goat, and confessing the sins of the people over it, (with prayer to God to remit them,) those sins were all charged 22. And the goat shall bear — all their iniquities] As S 2 Before CHRIST 1600. of opportunity. paration. The scapegoat. The yearly feast Before CHRIST 1490. tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: 24. And he shall wash his flesh] To purify himself, as it should seem, after he had touched the goat, which bare all their iniquities; though others understand that it was in token he had now finished the expiation. Bp. Patrick. 27. — shall one carry forth without the camp.] To be a type and figure of the more perfect sacrifice of Christ the Messiah, who was to suffer "without the gate," Hebr. xii. 11, 12. Pyle. It is observable, that the bodies of those beasts, which were offered in the most solemn manner on these occasions, were burnt "without the camp" during the service of the tabernacle, and "without the gate" of Jerusalem after the building of the temple; and that every person who touched them, contracted a legal uncleanness, and was not suffered to mingle with his brethren, till the prescribed rites of purification had passed upon him. The reason of which ordinances is, that those sacrifices were charged with the sins of the people, from the instant that the people were discharged of them; and consequently the same blemish rested on the body of the beast now, which was upon the persons before the oblation was made. Deon Stanhope. The Holy of Holies on earth represented the residence of the Deity in heaven. The service that was performed in it consequently represented the service that was to be performed in heaven. The high priest under the Law, therefore, represented the person of our great High Priest and Intercessor on this occasion; and the blood which he sprinkled before the cherubim on the mercy seat, was the type of that blood, the merits of which our great High Priest, when "entered within the vali," Heb. vi. 19, 20, was afterwards to plead before his Heavenly Father. "Christ (says the Apostle) is not entered into the holy places made with hands, (that is, into the Holy of Holies in the temple), which are the figures of the true; but into heaven itself, (the natural residence of the Deity,) now to appear in the presence of God for us," Heb. ix. 24. And, as the high priest on earth was not permitted to enter into the Holy of Holies on the great day of atonement, "without blood of others;" so his great Antitype, Jesus Christ, "being come an High Priest of good things to come," qualified His human nature for an entrance into the Holy place in heaven, by the offering of His own blood. Each high priest acted under a public character, each sustaining the persons of those whom he represented. The high priest under the Law "offered for himself and for the errors of the people." Our great High Priest under the Gospel "appeared in the presence of God for us;" whilst the burning the sin offering "without the camp," answers to Christ's suffering "without the gate" of Jerusalem. On this great and solemn day of general humiliation, both priests and people were required, by an everlasting statute, to plead virtually guilty to the sentence that had been denounced against sin: the particular service of this day being expressly calculated to leave a stronger impression on the human mind, respecting the nature of sin and the manner in which its effect was, by Divine appointment, to be done away, than if such ideas had been conveyed only by words. For on that day, the appointed atonement, by sprinkling before the mercy seat the blood of the sin offering which had been slain, was accepted both for priests and people; "to cleanse them, that they might be clean from all their sins before the Lord." Whilst, for the more complete satisfaction of the Jewish worshippers on this occasion, the high priest proceeded to confess over the head of one of the two goats, which had been brought by the congregation of the children of Israel, for the business of this day's solemnity, all the iniquities of the children of Israel and all their transgressions in all their sins; and putting them on the head of the live goat, sent him away as the scapegoat for the children of Israel into an uninhabited land. A ceremony which carries with it so obvious an interpretation, as to render all comment on it unnecessary. Archdeacon Danbury. 29. — in the seventh month, on the tenth day] Maimoof the expiations. The offering of the blood. ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that so-journeth among you: 30. that ye may be clean from all your sins] Not from sins committed against the eternal laws of God, but from sins against the ritual laws contained in this book, when committed through ignorance or error. In respect to these, they were to be esteemed clean before God, on atonement being thus made for them, and on their performing the duties required on this day. Dr. Wells. 31. — a sabbath of rest] in the Hebrew, A sabbath of sabbaths; meaning a perfect and peculiar sabbath. Bp. Patrick. Chap. XVII. ver. 3. — that killeth an ox, or lamb, &c.] Not for his own private use or occasion, but for publick for all their sins once a year. And he did as the LORD commanded Moses. # CHAP. XVII. — to vex her.] The taking, in general, of one wife or consort to another is not here forbidden, but the marrying of two sisters to live in a conjugal state together: as Jacob did, either because there was then no law to the contrary; or, because the first of them having been fraudulently imposed upon him, though the latter was his proper choice and favourite, he would not dismiss the former, lest he should prove the occasion of her taking to evil courses. Biblioth. Bibl. 3. After the doings of the land of Egypt, — of Canaan.] The wilderness, in which they now were, was a very fit place for enjoining these laws upon the Israelites, as they were now removed from the snares and temptations of Egypt, and were not yet mingled with the people of Canaan. Bp. Kidder. 4. And bringeth it not unto the door] God knew the naughtiness of their hearts, how much they were disposed to sacrifice unto devils, and how certainly they would do so. He therefore requires that, whosoever killeth an ox, &c. should bring it to the door of the tabernacle, pour out the blood, and take the flesh to H Exod. 30. 16. Hebr. 9. 7. They must not offer to devils. Eating of blood forbidden,  5. — in the open field.] That is, "without the camp," where they were most prone to transgress this law, being most remote from the observation of others. Bp. Kidder. Neither in the tops of mountains nor in the retirement of groves, which better suited the scandalous rites of Pagan worship, as being more out of sight. Biblioth. Bibl. 5. — he shall live in them.] He shall live happily and long in the enjoyment of all the blessings, which God promised in His covenant with the Israelites. Bp. Patrick. 6. None of you shall approach &c.] The Jews give two reasons for the prohibitions relating to marriage in this chapter; the one, a natural incongruity and immodesty in the thing itself; the other, that if courtships of this kind had been allowed, they might have proved the occasion of very scandalous and lewd practices among relations, from the circumstance of their constant intercourse. These laws are not branched out into remoter relations, because the inconveniences, obviated in the prohibitions actually given, were to be prudentially guarded against in all resembling cases. Biblioth. Bibl. 7. — unto devils.] Literally, in the original, "unto the hairy ones;" meaning those brute animals, covered with hair, especially goats, which they worshipped in Egypt, either alive or in figure. The people of Mendes in Egypt worshipped Pan under the form of a live goat; and it is related, that monstrous obscenities were practised at this worship. These devils or goats are joined with Jeroboam's calves at 2 Chron. xi. 15. Biblioth. Bibl. 7. The nakedness of thy father, &c.] It is related by historians, that the Magi, or wise men, among the Persians, were always persons born in this detestable incest. There were many nations among whom such marriages were altogether in fashion, as Indians, Arabs, Persians, &c. Biblioth. Bibl. 8. — of the strangers which sojourn among you.] Proselytes to the Jewish religion. Bp. Patrick. 8. — thy father's wife] Thy stepmother; being as near to a person in the estimation of the law, though not in the account of nature; therefore, though marriage with a stepmother be a crime of less turpitude, yet it is equally forbidden, and is against the law of nature, not Unlawful marriages. Unlawful lusts. Before CHRIS T 1400. 9. — of thy sister.] Diodorus Siculus tells us, that the Egyptians encouraged marriages between brothers and sisters, as well pleasing to their deity Isis. Pyle. This law includes a half sister, "whether born at home or abroad," that is, legitimately born in wedlock or illegitimately out of it. Such a marriage is next to an unnatural mixture, it has something of confusion in it, and blending the very first partings of nature, which makes it intolerably scandalous, and universally forbidden; for if it were not, the mischief would be horrible and infinite. Bp. Jeremy Taylor. 10. — thy son's daughter.] No mention is made of a man's own daughter, because, say the Jews, as marriage with grandchildren was forbidden, that with children was necessarily included. Lewis. 11. For the life of the flesh is in the blood: &c.] All this is as much as to say, The life of the animal lying in the blood, I have ordained it to expiate your sins, that, by its death in your stead, your life may be preserved: and therefore I require you not to eat that which is appointed for so holy an end. Bp. Patrick. This is a very remarkable declaration as to the peculiar efficacy of animal sacrifice; and, in reference to it, St. Paul formally pronounces, that "without shedding of blood there is no remission," Hebr. ix. 22. Now, in what conceivable light can we view this institution of sacrifice, but in relation to that great Sacrifice which was to make atonement for sins: to that "blood of sprinkling" which was to speak "better things than that of Abel," Heb. xii. 24, or that of the Law? The law itself is said to have respect solely unto Him. To what else can the principal institution of the Law refer? an 12. Therefore I said] Therefore, that is, because the blood is appointed to make atonement, and is conse- and all that dieth alone, or is torn. CHAP. XVII, XVIII. Unlawful marriages. of the children of Israel, or of the strangers that sojourn among you, † which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. b Gen. 9. 4. 14 b For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. 13. — and cover it with dust.] Lest any beast should lick it up, (as is commonly interpreted,) or lest any persons should meet for idolatrous purposes, and feast upon it. Bp. Patrick. This covering of blood was to be so strictly observed, that, if a man saw his neighbour kill a beast, and neglect to cover its blood with dust, he was bound to go and do it himself, because God here speaks unto the children of Israel generally. The ancient heathens used to take some of the blood, when they slew a beast in sacrifice, and put it in or on the ground, either in a vessel, or in a little hole dug; and, sitting in a circle round the blood, they ate the flesh; imagining that, at the time they were doing so, the demons feasted on the blood as their proper and beloved food, and that this common repast between them made the demons still more and more their friends. Biblioth. Bibl. 16. — he shall bear his iniquity.] Death shall be his punishment, either from the hand of man or from the hand of God. Lemy. Chap. XVIII. ver. 2. — I am the Lord your God.] I who am your sovereign Lord, and, by redeeming you from Egyptian bondage, am become in an especial manner your God, have a right to give you laws, to which all human customs must yield, however long practised and extensively spread. This title to the obedience of the people is repeated six times in this chapter, and of-tener in the next. Bp. Patrick. 16. — thy brother's wife:] If this prohibition be understood in the case of the brother's death, it may seem to clash with the command of Deut. xxv. 5. But both are easily reconciled under this limitation, that the brother was not to take the brother's wife, if the deceased left children; or further, if the brother's wife had been divorced. Biblioth. Bibl. As it is here forbidden that two brothers should marry the same woman, so, by parity of reasoning, it must be understood to be forbidden that two sisters should marry the same man; and these prohibitions form part of the moral law, binding on all mankind. Dr. Berriman.