Exodus 22:19
Whoever lies with a beast shall surely be put to death.
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EXPOSITORY (ENGLISH BIBLE)
(19) The sin here denounced was common among the Canaanitish nations (Leviticus 18:24), and not unknown in Egypt (Herod. ii. 46). It was therefore necessary that God’s abhorrence of it should be distinctly declared to Israel.

22; 1 - 31 Judicial laws. - The people of God should ever be ready to show mildness and mercy, according to the spirit of these laws. We must answer to God, not only for what we do maliciously, but for what we do heedlessly. Therefore, when we have done harm to our neighbour, we should make restitution, though not compelled by law. Let these scriptures lead our souls to remember, that if the grace of God has indeed appeared to us, then it has taught us, and enabled us so to conduct ourselves by its holy power, that denying ungodliness and wordly lusts, we should live soberly, righteously, and godly in this present world, Titus 2:12. And the grace of God teaches us, that as the Lord is our portion, there is enough in him to satisfy all the desires of our souls.Thou shalt not suffer a witch to live - See the marginal references. and Leviticus 20:27. The witch is here named to represent the class. This is the earliest denunciation of witchcraft in the law. In every form of witchcraft there is an appeal to a power not acting in subordination to the divine law. From all such notions and tendencies true worship is designed to deliver us. The practice of witchcraft was therefore an act of rebellion against Yahweh, and, as such, was a capital crime. The passages bearing on the subject in the Prophets, as well as those in the law, carry a lesson for all ages. Isaiah 8:19; Isaiah 19:3; Isaiah 44:25; Isaiah 47:12-13; Micah 5:12, etc. 6. If fire break out, and catch in thorns—This refers to the common practice in the East of setting fire to the dry grass before the fall of the autumnal rains, which prevents the ravages of vermin, and is considered a good preparation of the ground for the next crop. The very parched state of the herbage and the long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly.

stacks—or as it is rendered "shocks" (Jud 15:5; Job 5:26), means simply a bundle of loose sheaves.

No text from Poole on this verse. In like manner as a man and woman, by carnal copulation; this is a crime so detestable and abominable, so shocking and dishonourable to human nature, that one would think it could never be committed by any of the human species, and that there was no occasion for making a law against it; but, such is the depravity and corruption of mankind, that divine wisdom saw it necessary, and, to deter from it, made it death, as follows; such an one

shall surely be put to death; no mercy shown him, no pardon or respite given him by the civil magistrate: according to the Targum of Jonathan, the death of such a person was by stoning, for it paraphrases the words,"he shall be killed with the casting of stones.''

Whosoever lieth with a beast shall surely be put to death.
EXEGETICAL (ORIGINAL LANGUAGES)
19. Cf. Leviticus 18:23; Leviticus 20:15 f. (both H); Deuteronomy 27:21.Verse 19. - Law against unnatural crime. The abomination here mentioned is said to have prevailed in Egypt, and even to have formed part of the Egyptian religion (Herod. 2:46; Strab. 17. p. 802; Clem. A1. Cohort. ad Gentes, p. 9; etc.). Though regarded by the Greeks and Romans as disgusting and contemptible, it does not seem to have been made a crime by any of their legislators. It was, however, condemned by the Gentoo laws and by the laws of Menu (11:17). If an animal entrusted to a neighbour to take care of had either died or hurt itself (נשׁבּר, broken a limb), or been driven away by robbers when out at grass (1 Chronicles 5:21; 2 Chronicles 14:14, cf. Job 1:15, Job 1:17), without any one (else) seeing it, an oath was to be taken before Jehovah between both (the owner and the keeper of it), "whether he had not stretched out his hand to his neighbour's property," i.e., either killed, or mutilated, or disposed of the animal. This case differs from the previous one, not only in the fact that the animal had either become useless to the owner or was altogether lost, but also in the fact that the keeper, if his statement were true, had not been at all to blame in the matter. The only way in which this could be decided, if there was ראה אין, i.e., no other eye-witness present than the keeper himself at the time when the fact occurred, was by the keeper taking an oath before Jehovah, that is to say, before the judicial court. And if he took the oath, the master (owner) of it (the animal that had perished, or been lost or injured) was to accept (sc., the oath), and he (the accused) was not to make reparation. "But if it had been stolen מעמּו from with him (i.e., from his house or stable), he was to make it good," because he might have prevented this with proper care (cf. Genesis 31:39). On the other hand, if it had been torn in pieces (viz., by a beast of prey, while it was out at grass), he was not to make any compensation, but only to furnish a proof that he had not been wanting in proper care. עד יבאהוּ "let him bring it as a witness," viz., the animal that had been torn in pieces, or a portion of it, from which it might be seen that he had chased the wild beast to recover its prey (cf. 1 Samuel 17:34-35; Amos 3:12).
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