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Leviticus 18

Leviticus 18:21

21. And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the Lord.

21. E semine tuo non dabis quod trajiciatur coram Moloch: neque profanabis nomen Dei tui: Ego Jehova.

Leviticus 19

Leviticus 19:26, 31

26. Neither shall ye use enchantment, nor observe times.

26. Non augurabimini, neque divinationi eritis intenti.

31. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.

31. Non respicietis post Pythones, et ariolos non inquiretis: ut polluamini in ipsis. Ego Jehova Dens vester.

18:21. Thou shalt not let any of thy seed. In these three precepts Moses more lightly touches on what we have lately seen set forth at greater length in Deuteronomy; for there he condemns impious offerings, as well as the responses of familiar spirits, magical arts, and enchantments. He now in the first place adverts to adulterous sacrifices, especially to that impure and detestable service of consecrating their children to Moloch, as they called him, the idol of the Gentiles; and then adds a prohibition, that they should give no heed to false revelations. But in these two passages of Leviticus he only enumerates two classes,304304     “Il en raconte seulement quatre especes; mais il y comprend toutes celles que nous avons veus par ci-devant;” he mentions only four sorts, but comprehends in them all those which we have before observed. — Fr. viz., to use auguries and divinations, and to seek responses from familiar spirits, and to consult magicians or enchanters; yet he includes all the others of which we have previously spoken. And, lest they should think the crime a light one, he says that all they are “defiled” who devote themselves to this kind of curiosity. The confirmation, which is added at the end of both clauses, has relation to the sum of the First Commandment; for when God declares Himself to be “Jehovah, and the God of Israel,” he both claims the worship which is due to Him alone, and also condemns all the superstitions whereby pure religion is adulterated. There is also an antithesis implied, in which God contrasts Himself with all fictitious idols; and therefore the words may be thus paraphrased, — Since I am the eternal God, and separated from all others which the Gentiles foolishly make to themselves, and since I have chosen you to myself as my peculiar people, I would have you, as you ought to be, pure and separated from all defilements.

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