true interpretation of deuteronomy 22:5
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true interpretation of deuteronomy 22:5

true interpretation of deuteronomy 22:5

[xlii] The Dead Sea scrolls in English (Revised and extended 4th ed. [xlviii] pgs. So Maimonides (o) observes, that in a book of the Zabians, called "Tomtom", it is commanded, that a man should wear a woman's garment coloured when he stood before the star of Venus, and likewise that a woman should put on a coat of mail and warlike armour when she stood before the star of Mars; which he takes to be one reason of this law, though besides that he gives another, because hereby concupiscence would be excited, and an occasion for whoredom given: that there was some such customs among the Heathens may be confirmed from Macrobius (p), and Servius (q) as has been observed by Grotius; the former of which relates, that Philochorus affirmed that Venus is the moon, and that men sacrificed to her in women's garments, and women in men's; and for this reason, because she was thought to be both male and female; and the latter says, there was an image of Venus in Cyprus with a woman's body and garment, and with the sceptre and distinction of a man, to whom the men sacrificed in women's garments, and women in men's garments; and, as the above learned commentator observes, there were many colonies of the Phoenicians in Cyprus, from whom this custom might come; and to prevent it obtaining among the Israelites in any degree, who were now coming into their country, it is thought this law was made; for the priests of the Assyrian Venus made use of women's apparel (r), and in the feasts of Bacchus men disguised themselves like women (s). Sheffield: Sheffield Academic Press, 1995. Here’s a fact that not many people know or even thought to look up. (n) Cunaeus ut supra. (q) In Virgil. Which they had left, being brought by Moses, at the direction of God, to the foot of Mount Sinai, to receive the law from his mouth. I asked you what the male item was, and you say, "looked like." 97, Schaff, P. (1997). Common Objections to this interpretation… Aeneid. (1-8) Moses challenges Israel to learn from the example of Baal-Peor. III. de Relig. Over and over again, the prophets declare, “Thus says the LORD.” And they most often speak words that are uncomfortable, to say the least — words of judgment for their own people. The book of Devarim in the Old Testament derived its name from two separate Greek words. 1, John T. Christian. l. 3. c. 8. Deuteronomy 22:5 “A woman must not put on the clothing of a man, nor should a man wear the clothing of a woman. The Hebrew word Devarim is what Deuteronomy was truly called and in Hebrew it means (these are the words) but got incorrectly translated to mean 2nd Law. "Quem praestare potest muller galeata pudorem, Ellicott's Commentary for English Readers, Keil and Delitzsch Biblical Commentary on the Old Testament. Platonis, l. 3. p. 238. I too am a Christian and starting to come to terms with my transgendered concepts, so your insights will be helpful. In Acts 15:13-30, the early church decided that non-Jews who became Christians would have to follow some, but not all, of the Old Testament (Jewish) laws. He allowed the remarriage of the woman (Deuteronomy 24:2), but forbade the first husband taking her back at a later date (Deuteronomy 24:4). Whether or not the Hebrew text was altered, it has obviously been misrepresented. (f) "instrumentum virile", Pagninus, Junius et Tremellius; "instrumentum viri", Vatablus. You shall separate three cities for yourself in the midst of t… Oak Harbor: Logos Research Systems. Some from this clause have been led to conclude, that respect is had to some customs of this kind used in idolatrous worship, which are always abominable to the Lord. 2 And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. neither shall a man put on a woman's garment; which would betray effeminacy and softness unbecoming men, and would lead the way to many impurities, by giving an opportunity of mixing with women, and so to commit fornication and adultery with them; to prevent which and to preserve chastity this law seems to be made; and since in nature a difference of sexes is made, it is proper and necessary that this should be known by difference of dress, or otherwise many evils might follow; and this precept is agreeably to the law and light of nature: it is observed by an Heathen writer (m), that there is a twofold distribution of the law, the one written, the other not written; what we use in civil things is written, what is from nature and use is unwritten, as to walk naked in the market, or to put on a woman's garment: and change of the clothes of sexes was used among the Heathens by way of punishment, as of the soldiers that deserted, and of adulteresses (n); so abominable was it accounted: indeed it may be lawful in some cases, where life is in danger, to escape that, and provided chastity is preserved: for all that do so are an abomination to the Lord thy God; which is a reason sufficient why such a practice should not be used. 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