Leviticus 19:26
Verse (Click for Chapter)
New International Version
"'Do not eat any meat with the blood still in it. "'Do not practice divination or seek omens.

New Living Translation
"Do not eat meat that has not been drained of its blood. "Do not practice fortune-telling or witchcraft.

English Standard Version
“You shall not eat any flesh with the blood in it. You shall not interpret omens or tell fortunes.

New American Standard Bible
You shall not eat anything with the blood, nor practice divination or soothsaying.

King James Bible
Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.

Holman Christian Standard Bible
You are not to eat anything with blood in it. You are not to practice divination or sorcery.

International Standard Version
"You are not to eat anything containing blood, engage in occult practices, or practice fortune telling.

NET Bible
"'You must not eat anything with the blood still in it. You must not practice either divination or soothsaying.

New Heart English Bible
"'You shall not eat any meat with the blood still in it; neither shall you practice divination, nor practice sorcery.

GOD'S WORD® Translation
"Never eat any meat with blood still in it. "Never cast evil spells, and never consult fortunetellers.

JPS Tanakh 1917
Ye shall not eat with the blood; neither shall ye practise divination nor soothsaying.

New American Standard 1977
‘You shall not eat anything with the blood, nor practice divination or soothsaying.

Jubilee Bible 2000
Ye shall not eat any thing with blood. Ye shall not be fortunetellers, nor diviners.

King James 2000 Bible
You shall not eat anything with the blood: neither shall you use divination, nor witchcraft.

American King James Version
You shall not eat any thing with the blood: neither shall you use enchantment, nor observe times.

American Standard Version
Ye shall not eat anything with the blood: neither shall ye use enchantments, nor practise augury.

Douay-Rheims Bible
You shall not eat with blood. You shall not divine nor observe dreams.

Darby Bible Translation
Ye shall eat nothing with the blood. -- Ye shall not practise enchantment, nor use auguries.

English Revised Version
Ye shall not eat any thing with the blood: neither shall ye use enchantments, nor practise augury.

Webster's Bible Translation
Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.

World English Bible
"'You shall not eat any meat with the blood still in it; neither shall you use enchantments, nor practice sorcery.

Young's Literal Translation
'Ye do not eat with the blood; ye do not enchant, nor observe clouds.
Study Bible
Keep My Decrees
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. 26You shall not eat anything with the blood, nor practice divination or soothsaying. 27'You shall not round off the side-growth of your heads nor harm the edges of your beard.…
Cross References
Acts 15:20
Instead, we should write and tell them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals, and from blood.

Genesis 9:4
"Only you shall not eat flesh with its life, that is, its blood.

Genesis 44:5
'Is not this the one from which my lord drinks and which he indeed uses for divination? You have done wrong in doing this.'"

Leviticus 7:26
'You are not to eat any blood, either of bird or animal, in any of your dwellings.

Leviticus 17:10
'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.

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.

Deuteronomy 12:16
"Only you shall not eat the blood; you are to pour it out on the ground like water.

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 15:23
"Only you shall not eat its blood; you are to pour it out on the ground like water.

Deuteronomy 18:10
"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,
Treasury of Scripture

You shall not eat any thing with the blood: neither shall you use enchantment, nor observe times.

with the blood

Leviticus 3:17 It shall be a perpetual statute for your generations throughout all …

Leviticus 7:26 Moreover you shall eat no manner of blood, whether it be of fowl …

Leviticus 17:10-14 And whatever man there be of the house of Israel, or of the strangers …

Deuteronomy 12:23 Only be sure that you eat not the blood: for the blood is the life; …

use

Exodus 7:11 Then Pharaoh also called the wise men and the sorcerers: now the …

Exodus 8:7 And the magicians did so with their enchantments, and brought up …

1 Samuel 15:23 For rebellion is as the sin of witchcraft, and stubbornness is as …

Jeremiah 10:2 Thus said the LORD, Learn not the way of the heathen, and be not …

Daniel 2:10 The Chaldeans answered before the king, and said, There is not a …

Malachi 3:5 And I will come near to you to judgment; and I will be a swift witness …

nor

Deuteronomy 18:10-14 There shall not be found among you any one that makes his son or …

2 Kings 17:17 And they caused their sons and their daughters to pass through the …

2 Kings 21:6 And he made his son pass through the fire, and observed times, and …

2 Chronicles 33:6 And he caused his children to pass through the fire in the valley …

(26) Ye shall not eat any thing with the blood.--According to the administrators of the law during the second Temple, there are no less than five different things forbidden here. It prohibits (1) eating the flesh of a legally slaughtered animal as long as its life is not quite gone, or whilst the flesh is still trembling; (2) eating the flesh of sacrificial animals whilst the blood is still in the sprinkling bowl, and before it has been sprinkled on the altar; (3) eating the meat of mourners by the relatives when a member of the family has been publicly executed, and his blood has been shed; (4) eating anything by the judicial court on the day when their sentence of death is being executed on the criminal; and (5) it warns the rebellious and gluttonous son not to eat immoderately by the penalty of blood." The ancient Chaldee Version, therefore, which translates it "Ye shall not eat the flesh of any sacrifice whilst the blood is in the basin unsprinkled," exhibits the second of these prohibitions involved in this interpretation; and all the five premise the rendering of this phrase, "Ye shall not eat by the blood," which has the merit of being literal; whilst the Authorised Version follows the first of these five prohibitions. Others, again, who also translate it "Ye shall not eat by the blood," take it as a prohibition of the idolatrous practice which obtained among the Zabii, who, to obtain favour from the demons, gathered the blood of the sacrifices which they offered to them into a vessel or a hole dug in the earth, and then sat around it to consume the sacrificial meal by the blood, thinking that thereby they fraternised with these demons. This seems to be favoured by the next clause.

Neither shall ye use enchantment.- Better, ye shall use no enchantment. According to the authorities during the second Temple, this consisted in any one saying, "A morsel has dropped out of my mouth; the staff has fallen out of my hand; my child has called out behind me; a crow has cawed to me; a deer has crossed my path; a serpent crept on my right hand; a fox has gone by on my left;" and regarding these as bad omens for the day which has now began or for the work which he has just commenced. Or if he says to the man who raises the taxes, "Do not begin with me; it is still early in the day; it is the first of the month; it is the beginning of the week; I shall be unlucky the whole day, week, or month to be the first to be burdened;" this is enchantment.

Nor observe times.--This, according to the same authorities, consists in "taking notice of the seasons and days, and in saying this is a good day to begin a journey, to-morrow will be lucky to make a purchase."

Verses 26-28. - After a repetition of the fundamental ceremonial law against eating things which have the blood in them (the LXX. rendering, ἐπὶ τῶν ὀρέων, "upon the mountains," arises from a mistaken reading), follow prohibitions

(1) to use enchantment, literally, to whisper or mutter after holding communication with serpents (if the word nichesh be derived from nachash, a serpent);

(2) to observe times, or rather, according to a more probable etymology, exercise the evil eye;

(3) to round the corners of your heads, that is, use a sort of tonsure, as was done by some Arabian tribes (Herod., 3:3) in honour of their god Orotal, and by the Israelites as a form of mourning (Deuteronomy 14:1; Isaiah 22:12);

(4) to mar the corners of thy beard, a fashion of mourning which accompanied the tonsure of the head (see Leviticus 21:5; Isaiah 15:2; Jeremiah 48:37;

(5) to make any cuttings in your flesh for the dead, another form of mourning, associated with the two previously mentioned practices (see chapter Leviticus 21:5; Deuteronomy 14:1; Jeremiah 16:6; Jeremiah 41:3; Jeremiah 48:37);

(6) to print any marks upon you, that is, tattoo themselves in memory of the dead. All these customs were unbecoming the dignity of God's people, and had been connected with idolatrous practices. Ye shall not eat anything with the blood,.... Or upon, over, or by the blood (s), for this law seems different from that in Genesis 9:4, and from those in Leviticus 3:17; and is variously interpreted by the Jewish writers; some of not eating flesh, the blood not being rightly let out of it, as not being thoroughly cleared of it (t), and so comes under the notion of things strangled; others of not eating of sacrifices until the blood stands in the basin (u); and others of not eating any flesh whose blood is not sprinkled on the altar, if near the holy place (w): some think it refers to the custom of murderers who eat over the person slain, that the avengers of the slain may not take vengeance on them, supposing something superstitious in it, because of what follows (x); though it rather has respect to an idolatrous practice of the Zabians, as Maimonides (y) informs us, who took blood to be the food of devils, and who used to take the blood of a slain beast and put it in a vessel, or in a hole dug in the earth, and eat the flesh sitting round about the blood; fancying by this means they had communion with devils, and contracted friendship and familiarity with them, whereby they might get knowledge of future things; See Gill on Ezekiel 33:25,

neither shall ye use enchantment; soothsaying or divination by various creatures, as by the weasel, birds, or fishes, as the Talmudists (z); or rather by serpents, as the word used is thought to have the signification of; or by any odd accidents, as a man's food falling out of his mouth, or his staff out of his hand, or his son calling after him behind, or a crow cawing to him, or a hart passing by him, or a serpent on his right hand and a fox on his left, or one says, do not begin (any work) tomorrow, it is the new moon, or the going out of the sabbath (a):

nor observe times; saying, such a day is a lucky day to begin any business, or such an hour an unlucky hour to go out in, as Jarchi, taking the word to have the signification of times, days, and hours, as our version and others; but Aben Ezra derives it from a word which signifies a cloud, and it is well known, he says, that soothsayers view and consult the clouds, their likeness and motion; but some of the ancient writers, as Gersom observes, derive it from a word which signifies an eye, and suppose that such persons are intended who hold the eyes of people, cast a mist before them, or use some juggling tricks whereby they deceive their sight.

(s) "super sanguine", Montanus, Munster; "super sanguinem", Fagius. (t) Joseph. Antiqu. l. 6. c. 6. sect. 4. T. Bab. Sanhedrin, fol. 63. 1.((u) Targum Jon. in loc. T. Bab. Sanhedrin, ib. (w) Aben Ezra in loc. (x) Baal Hatturim in loc. (y) Moreh Nevochim, par. 3. c. 46. (z) T. Bab. Sanhedrin, fol. 66. 1. Jarchi in loc. (a) Kimchi, Sepher Shorash. rad. 26. shall not eat any thing with the blood—(See on [45]Le 17:10).

neither … use enchantment, nor observe times—The former refers to divination by serpents—one of the earliest forms of enchantment, and the other means the observation, literally, of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep-rooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on the providence of God.19:1-37 laws. - There are some ceremonial precepts in this chapter, but most of these precepts are binding on us, for they are explanations of the ten commandments. It is required that Israel be a holy people, because the God of Israel is a holy God, ver. 2. To teach real separation from the world and the flesh, and entire devotedness to God. This is now the law of Christ; may the Lord bring every thought within us into obedience to it! Children are to be obedient to their parents, ver. 3. The fear here required includes inward reverence and esteem, outward respect and obedience, care to please them and to make them easy. God only is to be worshipped, ver. 4. Turn not from the true God to false ones, from the God who will make you holy and happy, to those that will deceive you, and make you for ever miserable. Turn not your eyes to them, much less your heart. They should leave the gleanings of their harvest and vintage for the poor, ver. 9. Works of piety must be always attended with works of charity, according to our ability. We must not be covetous, griping, and greedy of every thing we can lay claim to, nor insist upon our right in all things. We are to be honest and true in all our dealings, ver. 11. Whatever we have in the world, we must see that we get it honestly, for we cannot be truly rich, or long rich, with that which is not so. Reverence to the sacred name of God must be shown, ver. 12. We must not detain what belongs to another, particularly the wages of the hireling, ver. 13. We must be tender of the credit and safety of those that cannot help themselves, ver. 14. Do no hurt to any, because they are unwilling or unable to avenge themselves. We ought to take heed of doing any thing which may occasion our weak brother to fall. The fear of God should keep us from doing wrong things, though they will not expose us to men's anger. Judges, and all in authority, are commanded to give judgment without partiality, ver. 15. To be a tale-bearer, and to sow discord among neighbours, is as bad an office as a man can put himself into. We are to rebuke our neighbour in love, ver. 17. Rather rebuke him than hate him, for an injury done to thyself. We incur guilt by not reproving; it is hating our brother. We should say, I will do him the kindness to tell him of his faults. We are to put off all malice, and to put on brotherly love, ver. 18. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; in like manner we should love our neighbour. We must in many cases deny ourselves for the good of our neighbour. Ver. 31: For Christians to have their fortunes told, to use spells and charms, or the like, is a sad affront to God. They must be grossly ignorant who ask, What harm is there in these things? Here is a charge to young people to show respect to the aged, ver. 32. Religion teaches good manners, and obliges us to honour those to whom honour is due. A charge was given to the Israelites to be very tender of strangers, ver. 33. Strangers, and the widows and fatherless, are God's particular care. It is at our peril, if we do them any wrong. Strangers shall be welcome to God's grace; we should do what we can to recommend religion to them. Justice in weights and measures is commanded, ver. 35. We must make conscience of obeying God's precepts. We are not to pick and choose our duty, but must aim at standing complete in all the will of God. And the nearer our lives and tempers are to the precepts of God's law, the happier shall we be, and the happier shall we make all around us, and the better shall we adorn the gospel.
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