Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/940

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

Verse 26
Lev 19:26 “Ye shall not eat upon blood” (על as in Exo 12:8, referring to the basis of the eating), i.e., no flesh of which blood still lay at the foundation, which was not entirely cleansed from blood (cf. 1Sa 14:32). These words were not a mere repetition of the law against eating blood (Lev 17:10), but a strengthening of the law. Not only were they to eat no blood, but no flesh to which any blood adhered. They were also “to practise no kind of incantations.” נחשׁ: from נחשׁ to whisper (see Gen 44:5), or, according to some, a denom. verb from נחשׁ a serpent; literally, to prophesy from observing snakes, then to prophesy from auguries generally, augurari. עונן a denom. verb, not from ענן a cloud, with the signification to prophesy from the motion of the clouds, of which there is not the slightest historical trace in Hebrew; but, as the Rabbins maintain, from עין an eye, literally, to ogle, then to bewitch with an evil eye.

Verse 27
“Ye shall not round the border of your head:” i.e., not cut the hair in a