2 “Speak to all the congregation of the children of Israel, and tell them, ‘You shall be holy; for I, Yahweh your God, am holy.
3 “‘Each one of you shall respect his mother and his father. You shall keep my Sabbaths. I am Yahweh your God.
4 “‘Don’t turn to idols, nor make molten gods for yourselves. I am Yahweh your God.
5 “‘When you offer a sacrifice of peace offerings to Yahweh, you shall offer it so that you may be accepted.
6 It shall be eaten the same day you offer it, and on the next day. If anything remains until the third day, it shall be burned with fire.
7 If it is eaten at all on the third day, it is an abomination. It will not be accepted;
8 but everyone who eats it shall bear his iniquity, because he has profaned the holy thing of Yahweh, and that soul shall be cut off from his people.
9 “‘When you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleanings of your harvest.
10 You shall not glean your vineyard, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the foreigner. I am Yahweh your God.
11 “‘You shall not steal. “‘You shall not lie. “‘You shall not deceive one another.
12 “‘You shall not swear by my name falsely, and profane the name of your God. I am Yahweh.
13 “‘You shall not oppress your neighbor, nor rob him. “‘The wages of a hired servant shall not remain with you all night until the morning.
14 “‘You shall not curse the deaf, nor put a stumbling block before the blind; but you shall fear your God. I am Yahweh.
15 “‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness.
16 “‘You shall not go around as a slanderer among your people. “‘You shall not endanger the life of your neighbor. I am Yahweh.
17 “‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.
18 “‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.
19 “‘You shall keep my statutes. “‘You shall not cross-breed different kinds of animals. “‘You shall not sow your field with two kinds of seed; “‘Don’t wear a garment made of two kinds of material.
20 “‘If a man lies carnally with a woman who is a slave girl, pledged to be married to another man, and not ransomed or given her freedom; they shall be punished. They shall not be put to death, because she was not free.
21 He shall bring his trespass offering to Yahweh, to the door of the Tent of Meeting, even a ram for a trespass offering.
22 The priest shall make atonement for him with the ram of the trespass offering before Yahweh for his sin which he has committed; and the sin which he has committed shall be forgiven him.
23 “‘When you come into the land, and have planted all kinds of trees for food, then you shall count their fruit as forbidden. For three years it shall be forbidden to you. It shall not be eaten.
24 But in the fourth year all its fruit shall be holy, for giving praise to Yahweh.
25 In the fifth year you shall eat its fruit, that it may yield its increase to you. I am Yahweh your God.
26 “‘You shall not eat any meat with the blood still in it. You shall not use enchantments, nor practice sorcery.
27 “‘You shall not cut the hair on the sides of your head or clip off the edge of your beard.
28 “‘You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you. I am Yahweh.
29 “‘Don’t profane your daughter, to make her a prostitute; lest the land fall to prostitution, and the land become full of wickedness.
30 “‘You shall keep my Sabbaths, and reverence my sanctuary; I am Yahweh.
31 “‘Don’t turn to those who are mediums, nor to the wizards. Don’t seek them out, to be defiled by them. I am Yahweh your God.
32 “‘You shall rise up before the gray head and honor the face of the elderly; and you shall fear your God. I am Yahweh.
33 “‘If a stranger lives as a foreigner with you in your land, you shall not do him wrong.
34 The stranger who lives as a foreigner with you shall be to you as the native-born among you, and you shall love him as yourself; for you lived as foreigners in the land of Egypt. I am Yahweh your God.
35 “‘You shall do no unrighteousness in judgment, in measures of length, of weight, or of quantity.
36 You shall have just balances, just weights, a just ephah, and a just hin. I am Yahweh your God, who brought you out of the land of Egypt.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 19:9–10Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life … In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. … for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances
Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life … In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. … for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances
Josephus, Antiquities of the Jews, Antiquities 4.8.21; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 19:1–2This is the object of the exhortation: first, that they should not measure the service of God by their own conceits, but rather by His nature; … Here, then, they are recalled to the imitation of God, who, in adopting them, desired that they should bear His image, just as good and undegenerate children resemble their father. If any should pretend to equal God, his emulation would be madness; but although the most perfect come very far short even of the angels, yet the weakness of the very humblest does not prevent him from aspiring after the example of God.
This is the object of the exhortation: first, that they should not measure the service of God by their own conceits, but rather by His nature; … Here, then, they are recalled to the imitation of God, who, in adopting them, desired that they should bear His image, just as good and undegenerate children resemble their father. If any should pretend to equal God, his emulation would be madness; but although the most perfect come very far short even of the angels, yet the weakness of the very humblest does not prevent him from aspiring after the example of God.
John Calvin, Commentaries, on 19:1–2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Leviticus 19:18Hence it clearly appears that God had a further object than that men should not kill each other, for He not only restrains their hands, but requires their hearts to be pure from all hatred. … The precept is indeed only given with reference to the children of Abraham, because the crime of vengeance would be more atrocious between those who were bound together by fraternal rights; yet it is not to be doubted but that God generally condemns the vice. … Not only those with whom we have some connection are called our neighbors, but all without exception; for the whole human race forms one body, of which all are members, and consequently should be bound together by mutual ties; for we must bear in mind that even those who are most alienated from us, should be cherished and aided even as our own flesh; … and Christ sufficiently confirms this in the case of the Samaritan. (Luke 10:30.)
Hence it clearly appears that God had a further object than that men should not kill each other, for He not only restrains their hands, but requires their hearts to be pure from all hatred. … The precept is indeed only given with reference to the children of Abraham, because the crime of vengeance would be more atrocious between those who were bound together by fraternal rights; yet it is not to be doubted but that God generally condemns the vice. … Not only those with whom we have some connection are called our neighbors, but all without exception; for the whole human race forms one body, of which all are members, and consequently should be bound together by mutual ties; for we must bear in mind that even those who are most alienated from us, should be cherished and aided even as our own flesh; … and Christ sufficiently confirms this in the case of the Samaritan. (Luke 10:30.)
John Calvin, Commentaries, on 19:18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 19:14To be particularly tender of the credit and safety of those that cannot help themselves, Lev 19:14. 1. The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves … Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not. 2. The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted … This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice.
To be particularly tender of the credit and safety of those that cannot help themselves, Lev 19:14. 1. The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves … Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not. 2. The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted … This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice.
Matthew Henry, Commentary on the Whole Bible, on 19:14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 19:33–34It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Psa 146:9. … It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood.
It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Psa 146:9. … It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood.
Matthew Henry, Commentary on the Whole Bible, on 19:33–34; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 19:18That is, not avenge ourselves on him that has done us an ill thing … Jarchi thus illustrates it, one says to him (his neighbour) lend me thy sickle; he answers, no (I will not); on the morrow (the neighbour comes, who had refused, and) says to him, lend me thy hatchet; he replies, I will not lend thee, even as thou wouldest not lend me; this is vengeance … nor bear any grudge against the children of thy people; those of the same place, city, or kingdom … take no notice of it, nor lay it up in the mind and memory, but forget it … but thou shalt love thy neighbour as thyself; sincerely and heartily, as a man loves himself, doing all the good to him as a man does to himself, or would have done to himself, and hindering all the mischief done to him he would have himself preserved from: Jarchi observes, that it was a saying of R. Akiba, that this is"the great universal in the law,''and it does indeed comprehend the whole of the second table of the law
That is, not avenge ourselves on him that has done us an ill thing … Jarchi thus illustrates it, one says to him (his neighbour) lend me thy sickle; he answers, no (I will not); on the morrow (the neighbour comes, who had refused, and) says to him, lend me thy hatchet; he replies, I will not lend thee, even as thou wouldest not lend me; this is vengeance … nor bear any grudge against the children of thy people; those of the same place, city, or kingdom … take no notice of it, nor lay it up in the mind and memory, but forget it … but thou shalt love thy neighbour as thyself; sincerely and heartily, as a man loves himself, doing all the good to him as a man does to himself, or would have done to himself, and hindering all the mischief done to him he would have himself preserved from: Jarchi observes, that it was a saying of R. Akiba, that this is"the great universal in the law,''and it does indeed comprehend the whole of the second table of the law
John Gill, An Exposition of the Old and New Testament, on 19:18; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Leviticus 19:17–18Thou shalt not hate - As thou dost, in effect, if thou dost not rebuke him. Thy brother - The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault. … Thy neighbour - Every man, as plainly appears, By comparing this place with Lev 19:34, where this law is applied to strangers. Because the word neighbour is explained by another man, Lev 20:10 Rom 13:8. As thyself - With the same sincerity, though not equality of affection.
Thou shalt not hate - As thou dost, in effect, if thou dost not rebuke him. Thy brother - The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault. … Thy neighbour - Every man, as plainly appears, By comparing this place with Lev 19:34, where this law is applied to strangers. Because the word neighbour is explained by another man, Lev 20:10 Rom 13:8. As thyself - With the same sincerity, though not equality of affection.
John Wesley, Explanatory Notes upon the Old Testament, on 19:17–18; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 19:35–36As a universal rule, they were to do no wrong in judgment (the administration of justice, Lev 19:15), or in social intercourse and trade with weights and measures of length and capacity; but to keep just scales, weights, and measures. … In the renewal of this command in Deu 25:13-16, it is forbidden to carry "stone and stone" in the bag, i.e., two kinds of stones (namely, for weights), large and small; or to keep two kinds of measures, a large one for buying and a small one for selling; and full (unadulterated) and just weight and measure are laid down as an obligation. This was a command, the breach of which was frequently condemned (Pro 16:11; Pro 20:10, Pro 20:23; Amo 8:5; Mic 6:10, cf. Eze 45:10).
As a universal rule, they were to do no wrong in judgment (the administration of justice, Lev 19:15), or in social intercourse and trade with weights and measures of length and capacity; but to keep just scales, weights, and measures. … In the renewal of this command in Deu 25:13-16, it is forbidden to carry "stone and stone" in the bag, i.e., two kinds of stones (namely, for weights), large and small; or to keep two kinds of measures, a large one for buying and a small one for selling; and full (unadulterated) and just weight and measure are laid down as an obligation. This was a command, the breach of which was frequently condemned (Pro 16:11; Pro 20:10, Pro 20:23; Amo 8:5; Mic 6:10, cf. Eze 45:10).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 19:35–36; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Leviticus 19
Leviticus 19:1–36, World English Bible
Leviticus 19 in the Bible · Told in the Story: Chapter 17, Be Holy
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 19:9–10Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life … In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. … for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances
Josephus, Antiquities of the Jews, Antiquities 4.8.21; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 19:1–2This is the object of the exhortation: first, that they should not measure the service of God by their own conceits, but rather by His nature; … Here, then, they are recalled to the imitation of God, who, in adopting them, desired that they should bear His image, just as good and undegenerate children resemble their father. If any should pretend to equal God, his emulation would be madness; but although the most perfect come very far short even of the angels, yet the weakness of the very humblest does not prevent him from aspiring after the example of God.
John Calvin, Commentaries, on 19:1–2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Leviticus 19:18Hence it clearly appears that God had a further object than that men should not kill each other, for He not only restrains their hands, but requires their hearts to be pure from all hatred. … The precept is indeed only given with reference to the children of Abraham, because the crime of vengeance would be more atrocious between those who were bound together by fraternal rights; yet it is not to be doubted but that God generally condemns the vice. … Not only those with whom we have some connection are called our neighbors, but all without exception; for the whole human race forms one body, of which all are members, and consequently should be bound together by mutual ties; for we must bear in mind that even those who are most alienated from us, should be cherished and aided even as our own flesh; … and Christ sufficiently confirms this in the case of the Samaritan. (Luke 10:30.)
John Calvin, Commentaries, on 19:18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 19:14To be particularly tender of the credit and safety of those that cannot help themselves, Lev 19:14. 1. The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves … Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not. 2. The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted … This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice.
Matthew Henry, Commentary on the Whole Bible, on 19:14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 19:33–34It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Psa 146:9. … It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood.
Matthew Henry, Commentary on the Whole Bible, on 19:33–34; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 19:18That is, not avenge ourselves on him that has done us an ill thing … Jarchi thus illustrates it, one says to him (his neighbour) lend me thy sickle; he answers, no (I will not); on the morrow (the neighbour comes, who had refused, and) says to him, lend me thy hatchet; he replies, I will not lend thee, even as thou wouldest not lend me; this is vengeance … nor bear any grudge against the children of thy people; those of the same place, city, or kingdom … take no notice of it, nor lay it up in the mind and memory, but forget it … but thou shalt love thy neighbour as thyself; sincerely and heartily, as a man loves himself, doing all the good to him as a man does to himself, or would have done to himself, and hindering all the mischief done to him he would have himself preserved from: Jarchi observes, that it was a saying of R. Akiba, that this is"the great universal in the law,''and it does indeed comprehend the whole of the second table of the law
John Gill, An Exposition of the Old and New Testament, on 19:18; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Leviticus 19:17–18Thou shalt not hate - As thou dost, in effect, if thou dost not rebuke him. Thy brother - The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault. … Thy neighbour - Every man, as plainly appears, By comparing this place with Lev 19:34, where this law is applied to strangers. Because the word neighbour is explained by another man, Lev 20:10 Rom 13:8. As thyself - With the same sincerity, though not equality of affection.
John Wesley, Explanatory Notes upon the Old Testament, on 19:17–18; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 19:35–36As a universal rule, they were to do no wrong in judgment (the administration of justice, Lev 19:15), or in social intercourse and trade with weights and measures of length and capacity; but to keep just scales, weights, and measures. … In the renewal of this command in Deu 25:13-16, it is forbidden to carry "stone and stone" in the bag, i.e., two kinds of stones (namely, for weights), large and small; or to keep two kinds of measures, a large one for buying and a small one for selling; and full (unadulterated) and just weight and measure are laid down as an obligation. This was a command, the breach of which was frequently condemned (Pro 16:11; Pro 20:10, Pro 20:23; Amo 8:5; Mic 6:10, cf. Eze 45:10).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 19:35–36; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.