COMMENTARIES
ON
THE FOUR LAST BOOKS OF MOSES
ARRANGED
IN THE FORM OF A HARMONY
BY JOHN CALVIN
TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED WITH THE
FRENCH EDITION, WITH ANNOTATIONS, ETC.
BY THE REV. CHARLES WILLIAM BINGHAM, M.A.,
RECTOR OF MELCOMBE-HORSEY, DORSET, AND FORMERLY FELLOW OF NEW COLLEGE, OXFORD
VOLUME THIRD
CHRISTIAN CLASSICS ETHEREAL LIBRARY
GRAND RAPIDS, MI
THE SECOND TABLE OF THE LAW
THE FIRST COMMANDMENT OF WHICH IS THE FIFTH OF THE LAW
The Fifth Commandment
EXODUS 20
Exodus 20:12 | |
12. Honor thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. | 12. Honora patrem tuum et matrem tuam— ut prorogentur dies tui super terram quam Jehova Deus tuus dat tibi. |
ITS REPETITION
DEUTERONOMY 5
Deuteronomy 5:16 | |
16. Honor thy father and thy mother, as the Lord thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the Lord thy God giveth thee. | 16. Honora patrem tuum et matrem tuam, quemadmodum praecepit tibi Jehova, Deus tuus: ut prorogentur dies tui et ut bene sit tibi super terram quam Jehova Deus tuus dat tibi. |
I am not ignorant that the Tables of the Law are usually divided in a different manner; See Becon’s Catechism, part 3, (Parker Society’s edition,) p. 60, et seq. See also Bullinger’s Decades, (Parker Society,) vol. 1. p. 212; and Hooper’s Early Writings, (Parker Society,) pages 349-351; and Calvin’s Institutes, lib. 2. cap. 8, Section 12. It appears that this error may be traced to Augustine, (Quaest. in Exodus 71, and Ep. ad. Jan. 119,) who, without omitting the Second Commandment, divided the precepts of the First Table into three, on the supposition that their number was allusive to the Trinity. He, however, contradicts himself elsewhere, (Quaest. Vet. et Novi Test., lib. 1:7;) but Peter Lomb. adopts his erroneous division, and separates the Tenth Commandment into two parts. (Lib. 3, Distinct. 37 and 40.) See Jewish Antiq., book 3. chap. 5. Section 5. In sect. 8 it is added: “When he had said this he showed them two tables, with the ten commandments engraven upon them, five upon each table; and the writing was by the hand of God.” “La piete que nous devons a Dieu, et l’equite que nous devons a nos prochains;” the piety which we owe to God, and the equity which we owe to our neighbors. — Fr.
Exodus 20:12.
The name of the mothers is expressly
It will be now well to ascertain what is the force of the word “honor,” not as to its grammatical meaning, (for
There is a delightful illustration of this point, which will occur to many, related in More’s Life of Sir Thomas More, ch. 6. Section 5, — “Now it was a comfortable thing for ante man to behold how two great rooms of Westminster-hall were taken up, one with the son, the other with the father, which hath as yet never been heard of before or since, the son to be Lord Chancellor, and the father, Sir John More, to be one of the ancientest Judges of the King’s Bench, if not the eldest of all; for now he was near 90 year old. Yea, what a grateful spectacle was it, to see the son ask the father’s blessing every day upon his knees, before he sat in his own seat, a thing expressing rare humility, exemplar obedience, and submissive piety.”
The third head of honor is, that children should take care of their parents, and be ready and diligent in all their duties towards them. This kind of piety the Greeks call “Let us consider what is meant by the Gentiles’ The Fr. concludes the sentence thus: “et ainsi nous sont comme maistresses pour nous apprendre a recognoistre le bien que nous avons receu de ceux qui nous ont mis au monde et elevez;” and so are, as it were, our mistresses to teach us to repay the benefits of those who have brought us into the world and reared us.
Now, although the parental name ought, by its own sweetness, sufficiently to attract children to ready submission, still a promise is added as a stimulus, in order that they may more cheerfully bestir themselves to pay the honor which is enjoined upon them. Paul, therefore, that children may be more willing to obey their parents, reminds us that this “is the first commandment with promise,” ( This famous sentiment of antiquity is found in the Elegies of Theognis, some 500 years B.C., — It is also reported by Plutarch, in his
Mhd j ejsidei~n aujgav ojxe>ov hjeli>v.
Fu>nta d j o[pwv w]kiva pu>lav aji`>daw perh~sai
Kai< kei+sqai pollh<n gh~n ejpamhsa>menon.
The natural sense itself dictates to us that we should obey rulers. If servants obey not their masters, the society of the human race is subverted altogether. It is not, therefore, the least essential part of righteousness “Pars justiciae non postrema.” — Lat. “Une partie de la justice, qui nous devons tous garder;” a part of righteousness which we ought all to observe. — Fr.
The Exposition of the Commandment
Leviticus 19
Leviticus 19:3 | |
3. Ye shall fear every man his mother and his father. | 3. Unusquisque patrem suum et matrem suam timeat. |
Since this passage unquestionably relates to the explanation of the Fifth Commandment, it confirms what I have before shown, that the honor which God-commands to be paid to parents, does not consist in reverence only, but also embraces obedience. For the reverence which He now prescribes will render children submissive and compliant. Now, then, we more clearly understand how parents are to be honored, when God exhorts their children to beware of offending them; for this is, in a word, the true manifestation of filial piety, calmly to bear the yoke of subjection, and to prove by acts a sincere desire to obey.
The Supplements of the Fifth Commandment
Exodus 21
Exodus 21:15, 17 | |
15. And he that smiteth his father or his mother shall be surely put to death. | 15. Qui percusserit patrem suum aut matrem, morte moriatur. |
17. And he that curseth his father or his mother shall surely be put to death. | 17. Qui maledixerit patri suo vel matri suae, morte moriatur. |
Leviticus 20
Leviticus 20:9 | |
9. For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him. | 9. Qui maledixerit patri suo aut matri suae morte moriatur: qui patri suo et matri suae maledixit, sanguis ejus super eum. |
The commandment is now sanctioned by the denunciation of capital punishment for its violation, By the Roman law parricides were sewn up in a leathern sack with a dog, a cock, a viper, and a monkey, and east into the sea, or the nearest river. — Vide Cicero pro Rose. Amer., 2:25, 26. “Ceux qui auront outrage pere ou mere, soit de faict, soit de parole;” those who shall have outraged father or mother either by act or word. — Fr. “Une injure verbale;” a verbal injury. — Fr.
Deuteronomy 21
Deuteronomy 21:18-21 | |
18. If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them; | 18. Quum quis habuerit filium perversum et rebellem, non obedientem voci patris sui et matris suae, et castigaverint illum, nec paruerit illis: |
19. Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place: | 19. Tum apprehendent cum pater eius et mater eius, educentque ad seniores urbis suae et portam loci sui: |
20. And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton and a drunkard. | 20. Dicentque senioribus urbis, Filius iste noster perversus et rebellis est, non obediens voci nostrae, epulo est ac comessator. |
21. And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear. | 21. Tunc lapidabunt eum omnes homines urbis suae lapidibus, et morietur: atque ita auferes malum e medio tui, universusque Israel audiet, et timebit. |
18. “A father among the Romans had the power of life and death over his children. He could not only expose them when infants, but, even when his children were grown up, he might imprison, scourge, send them bound to work in the country, and also put them to death by any punishment he pleased, if they deserved it. Sall. Cat., 39.; Liv., 2:41; 8:7; Dionys., 8:79.” — Adam’s Rom. Antiq. The particle
Exodus 22
Exodus 22:28 | |
28. Thou shalt not revile the gods, nor curse the ruler of thy people. | 28. Diis non detrahes, et principi populi tui non maledices. |
Deuteronomy 20
Deuteronomy 20:9 | |
9. And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people. | 9. Quum finem fecerint praefecti militares loquendi ad populum, constituent principes turmarum in capite populi. |
Exodus 22:28.
First of all, He commands that we should think and speak reverently of judges, and others, who exercise the office of magistrate: nor is it to be questioned, that, in the ordinary idiom of the Hebrew language, He repeats the same thing twice over; and consequently that the same persons are called “gods,” and “rulers of the people.” The name of God is, figuratively indeed, but most reasonably, applied to magistrates, upon whom, as the ministers of His authority, He has inscribed a mark of His glory. For, as we have seen that honor is due to fathers, because God has associated them with Himself in the possession of the name, so also here His own dignity is claimed for judges, in order that the people may reverence them, because they are God’s representatives, as His lieutenants, and vicars. And so Christ, the surest expositor, explains it, when He quotes the passage from
It is a signal exaltation of magistrates, that God should not only count them in the place of parents, but present them to us dignified by His own name; whence also it clearly appears that they are not to be obeyed only from fear of punishment, “but also for conscience sake,” ( “Encore qu’ils ne sont pas tels qu’ils devroyent;” even though they be not what they should. — Fr.
Leviticus 19
Leviticus 19:32 | |
32. Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God: I am the Lord. | 32. Ante canitiem assurge, et honora faciem senis, metueque Deum tuum: ego Jehova. |
32. Cicero, de Senectute, 18; and Val. Max., lib. 4:5.
Deuteronomy 16
Deuteronomy 16:18 | |
18. Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment. | 18. Judices et praefectos constitues tibi intra omnes portas tuas quas Jehova Deus tuus dabit tibi per tribus tuas, qui judicent populum judicio justitiae, hoc est recto. |
18.
The Sixth Commandment
Exodus 20
Exodus 20:13 | |
13. Thou shalt not kill. | 13. Non occides. |
THE REPETITION OF THE SAME COMMANDMENT
Deuteronomy 5
Deuteronomy 5:17 | |
17. Thou shalt not kill. | 17. Non occides. |
The sum of this Commandment is, that we should not unjustly do violence to any one. In order, however, that God may the better restrain us from all injury of others, He propounds one particular form of it, from which men’s natural sense is abhorrent; for we all detest murder, so as to recoil from those whose hands are polluted with blood, as if they carried contagion with them. Undoubtedly God would have the remains of His image, which still shine forth in men, to continue in some estimation, so that all might feel that every homicide is an offense against Him, (sacrilegium.) He does not, indeed, here express the reason, whereby He elsewhere deters men from murder, i.e., by asserting that thus His image is violated, (
“he shall be in danger of the judgment who is angry with his brother without a cause; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire.” (
For He does not there, as some have ignorantly supposed, frame t~ new law, as if to east blame upon His Father; but shows the folly and perversity of those interpreters of the Law who only insist on the external appearance, and husk of things, as is vulgarly said; since the doctrine of God must rather be estimated from a due consideration of. His nature. Before earthly judges, if a man have carried a weapon for the purpose of killing a man, he is found guilty of violence; and God, who is a spiritual Lawgiver, goes even further. With Him, therefore, anger is accounted murder; yea, inasmuch as He pierces even to the most secret feelings, He holds even concealed hatred to be murder; for so we must understand John’s words, “Whosoever hateth his brother is a murderer,” (
The Exposition of the Commandment
Leviticus 19
Leviticus 19:17 | |
17. Thou shalt not hate thy brother in thine heart. | 17. Ne oderis fratrem tuum in corde tuo. |
I doubt not but that this part of the verse should be taken separately, nor do I approve of the introduction of the adversative particle So in V. “Non oderis fratrem tuum in corde tuo, sed publice argue eum,” etc.
Leviticus 19
Leviticus 19:18 | |
18. Thou shalt not avenge, nor bear any grudge against the children of thy people; but thou shalt love thy neighbor as thyself: I am the Lord. | 18. Ne ulciscaris te, neque serves odium contra filios populi tui: sed diliges proximum tuum sicut teipsum: ego Jehova. |
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. For, since the desire of vengeance is the fountain and cause of enmities, it follows that under the word
Although the latter part of the verse embraces the sum of the whole Second Table, yet, because love is contrasted with vengeance, I have not thought fit to separate things which are so properly connected with each other, especially when one depends on the other. 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. In the schools Fr., “Les Theologiens de la Papaute.” C. refers elsewhere to this scholastic maxim: “Nor is the argument worth a straw, That the thing regulated must always be inferior to the rule. The Lord did not make self-love the rule, as if love towards others was subordinate to it; but whereas, through natural pravity, the feeling of love usually rests on ourselves, He shows that it ought to diffuse itself in another direction — that is, should be prepared to do good to our neighbor with no less alacrity, ardor, and solicitude, than to ourselves.” — Inst., book 2, 8, Section 54. “Again, when Moses commanded us to love our neighbors as ourselves, he did not intend to put the love of ourselves in the first place, so that a man may first love himself and then love his neighbors: as the sophists of the Sorbonne are wont to cavil, that the rule must always go before what it regulates.” — Harm. of the Evangelists, (C. Society’s Trans.,) vol. 3. p. 59. Addition in Fr., “Et pourtant il faut suppleer ou injure ou rancune; and, therefore, injury or grudge must be supplied.
Leviticus 19
Leviticus 19:14 | |
14. Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the Lord. | 14. Surdo non maledices, et coram caeco non pones offendiculum, sed timebis a Deo tuo: ego Jehova. |
Since the Law comprehends under the word murder, all the wrongs whereby men are unjustly injured, that cruelty was especially to be condemned by which those wretched persons are afflicted, whose calamity ought rather to conciliate our compassion. For, if any particle of humanity exists in us, when we meet a blind man we shall be solicitous lest he should stumble or fall, and, if he goes astray, we shall stretch out our hands to him and try to bring him back into the way; we shall also spare the deaf, for to insult them is no less absurd or barbarous than to assail stones with reproaches. It is, therefore, gross brutality to increase the ills of those whom our natural sense impels us to relieve, and who are already troubled more than enough. Let us, then, learn from these words, that the weaker people are, the more secure ought they to be from all oppression or injury, and that, when we attack the defenseless, the crime of cruelty is greatly aggravated, whilst any insult against the calamitous is altogether intolerable to God.
The Ceremonial Supplements of the Sixth Commandment
Deuteronomy 21
Deuteronomy 21:1-9 | |
1. If one be found slain in the land which the Lord thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him; | 1. Quum inventum fuerit cadaver hominis occisi in terra quam Jehova Deus tuus dabit tibi ut possideas eam, prostratum in agro, nec cognitum fuerit quis percusserit eum: |
2. Then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain. | 2. Tunc egredientur seniores tui, et judices tui, et metientur usque ad civitates quae sunt in circuitibus cadaveris hominis illius occisi. |
3. And it shall be, that the city which is next unto the slain man, even the elders of that city shall take an heifer, which hath not been wrought with, and which hath not drawn in the yoke; | 3. Et seniores urbis, propinquioris urbis illi cadaveri occiso, capient vitulam de armento qua nemo usus fuerit, et quae non traxerit jugum. |
4. And the elders of that city shall bring down the heifer unto a rough valley, which is neither card nor sown, and shall strike off the heifer’s neck there in the valley: | 4. Et adducent seniores ejus urbis vitulam ad vallem asperare, quae nunquam fuerit arata, neque seminata, et praecident cervicem vitulae illic in valle. |
5. And the priests, the sons of Levi, shall come near; (for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord;) and by their word shall every controversy and every stroke be tried. | 5. Et accedent sacerdotes filii Levi (eos enim elegit Jehova Deus tuus ut ministrent ipsi, et ad benedicendum in nomine Jehovae: et juxta quorum sermonem erit omnis lis atque omnis plaga.) |
6. And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley: | 6. Et omnes seniores ejus urbis ubi accesserint ad cadaver hominis occisi, lavabunt manus suas super vitulam percussam in valle. |
7. And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. | 7. Et testificabuntur, ac dicent, Manus nostrae non effuderunt sanguinem istum, neque oculi nostri viderunt. |
8. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel’s charge. And the blood shall be forgiven them. | 8. Expia populum tuum Israel quem redemisti Jehova, et ne imputes sanguinem innocentem in medio populi tui Israel: et expiabitur ab eis sanguis. |
9. So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord. | 9. Tu autem auferes sanguinem innocentem e medio tui, quum feceris quod rectum est in oculis Jehovae. |
1.
6.
Deuteronomy 12
Deuteronomy 12:15, 16, 20-25 | |
15. Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the Lord thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roe-buck, and as of the hart. | 15. Pro omni desiderio animae tuae mactabis, et comedes carnes secundum benedictionem Jehovae Dei tui, quam dederit tibi intra omnes portas tuas: immundus et mundus comedet eas, sicut capream et cervum. |
16. Only ye shall not eat the blood; ye shall pour it upon the earth as water. | 16. Tantummodo sanguinem non comedetis, super terram effundetis illum instar aquae. |
20. When the Lord thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, (because thy soul longeth to eat flesh,) thou mayest eat flesh, whatsoever thy soul lusteth after. | 20. Quum dilataverit Jehova Deus tuus terminum tuum, quemadmodum loquutus est tibi, et dixeris, Comedam carnem, quod concupiscat anima tua vesci carnibus: juxta omne desiderium animae tuae comedes carnes. |
21. If the place which the Lord thy God hath chosen to put his name there be too far from thee, then thou shalt kill of thy herd, and of thy flock, which the Lord hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after. | 21. Quum longinquus a te fuerit locus quem elegerit Jehova Deus tuus ut ponat nomen suum ibi, mactabis de bobus tuis et de pecudibus tuis quas dederit Jehova tibi: quemadmodum praecepi tibi, et vesceris in portis tuis secundum omne desiderium animae tuae. |
22. Even as the roe-buck and the hart is eaten, so thou shalt eat them; the unclean and the clean shall eat of them alike. | 22. Certe quemadmodum comeditur caprea et cervus, sic comedes illas: immundus pariter et mundus vescentur illis. |
23. Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. | 23. Tantum roborare ut non comedas sanguinem: quia sanguis est anima, et non comedes animam una cum carne. |
24. Thou shalt not eat it; thou shalt pour it upon the earth as water. | 24. Non comedes illum, sed in terram effundes illum instar aquae. |
25. Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the Lord. | 25. Non vesceris illo, ut bene sit tibi, et filiis tuis post te, quum feceris quod rectum est in oculis Jehovae. |
Leviticus 7
Leviticus 7:26-27 | |
26. Moreover, ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. | 26. Nullum sanguinem comedetis in cunctis habitationibus vestris, tam de avibus quam de jumentis. |
27. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people. | 27. Omnis anima quae comederit ullum sanguinem, excidetur anima illa e populis suis. |
Leviticus 19
Leviticus 19:26 | |
26. Ye shall not eat anything with the blood. | 26. Non comedetis cum sanguine. |
Deuteronomy 12:15.
The reason of the prohibition which is now mentioned had already been declared, See on Leviticus 3:17, vol. 2. p. 335, whence, however, he refers to Genesis 9:4. C. Society’s edition, vol. 1. p. 293. Lat. “Qui effuderit sanguinem hominis in homine;” he who shall have shed the blood of man in man. — Vide C. in loco. Quaest. in Leviticum, 57 Section 2. “Illud appellatur anima, quod significat animam.” — Edit. Benedict. tom. 3. p. 1 pag. 516.
23. Lat., “Roberare.” Margin, A. V., “Heb., Be strong.”
Leviticus 17
Leviticus 17:10-14 | |
10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people. | 10. Quicunque e domo Israel, et e peregrinis qui peregrinantur in medio eorum, comederit ullum sanguinem, ponam faciem meam in animam quae comederit sanguinem, et excidam eam e medio populi sui. |
11. For the life of the flesh is in the blood; and I have given it to you upon the altar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. | 11. Quia anima carnis in sanguine est: ego autem dedi illum vobis super altare ad expiandum animus vestras, quia sanguis animam expiabit. |
12. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. | 12. Ideo dixi filiis Israel, Nulla anima ex vobis comedet sanguinem, et peregrinus qui pregrinatur in medio vestri non comedet sanguinem. |
13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. | 13. Et quicunque e filiis Israel, et e peregrinis qui peregrinantur in medio eorum, venatus fuerit venationem bestiae vel avis quae comeditur, effundet sanguinem ejus et cooperiet pulvere. |
14. For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off. | 14. Quia anima cujusque carnis, sanguis ejus est in anima: dixique filiis Israel, Sanguinem cujuscunque carnis non comedetis, quia anima cujusque carnis est sanguis ejus: quicunque comederit illum, excidetur. |
10. “Hanc paedagogiam.” — Lat. “Ceste doctrine puerile.” — Fr. See on Exodus 12:21, ante vol. 1 p. 221. See on Deuteronomy 14:21, ante vol. 2. p. 69.
Since, however, the Patriarchs before the Law had abstained from blood, and its prohibition had no reference to the First Table or the legal service, hence it came to pass that when the Apostles abrogated the ceremonial law, they did not dare to allow immediately the free eating of blood, lest great scandal should arise from this new and unwonted thing. ( There is no reference here in the Latin, but the Fr. is, “comme il se peut recueillir par ce que Sainct Paul en escrit aux Corinthiens;” as may be gathered from what St. Paul writes respecting it to the Corinthians. In C.’s Commentary on the Acts, 15:28, he says, “We know that this law was foredone by Paul, so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, (
The Political Supplements of the Sixth Commandment
Leviticus 24
Leviticus 24:17, 19-22 | |
17. And he that killeth any man shall surely be put to death. | 17. Qui percusserit animam hominis, morte moriatur. |
19. And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him; | 19. Vir qui intulerit maculam proximo suo, secundum quod fecit sic fiat ei. |
20. Breach for breach, eye for eye, tooth for tooth as he hath caused a blemish in a man, so shall it be done to him wain. | 20. Fracturam pro fractura, oculum pro oculo, dentem pro dente: sicut intulerit maculam hominis, sic inferetur ei. |
21. And he that killeth a beast, he shall restore it; and he that killeth a man, he shall be put to death. | 21. Qui percusserit animal reddet illud: qui vero percusserit hominem, moriatur. |
22. Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God. | 22. Judicium unum erit vobis, sicut peregrinus sic et indigena erit: quia ego Jehova Deus vester. |
17. See margin of A. V. Lat., “quia praecepto respondet quasi
19. This is the earliest account we have of the Lex Talionis, or law of like for like, which afterwards prevailed among the Greeks and Romans. Among the latter it constituted a part of the Twelve Tables, so famous in antiquity; but the punishment was afterwards changed to a pecuniary fine, to be levied at the discretion of the Praetor. It prevails less or more in most civilized countries, and is fully acted upon in the Canon Law in reference to all calumniators: “Clumniator, si in accusatione defecerit, talionem recipiat.” Nothing, however, of this kind was left to private revenge; the magistrate awarded the punishment when the fact was proved. Otherwise the Lex Talionis would have utterly destroyed the peace of society, and have sowed the seeds of hatred, revenge, and all uncharitableness.” — Adam Clarke on The enactment of the Twelve Tables to this effect appears from Festus to have been the following: “Si merebrum rupsit, (ruperit,) ni cum eo pacit, (paciscetur,) talio est;” presenting a singular coincidence with the Mosaic provision. See Aul. Gell., lib. 20 c. 1, where the words are given somewhat differently, as in C.’s text. The objection of Favorinus is that it was impossible to be kept; for if the like were inflicted for the like, as one wound for another, they must take care that the like wound in every respect should be made, neither longer nor deeper; if it were, then a new retaliation must arise, and so ad infinitum.
22.
Exodus 21
Exodus 21:12-14, 18-32 | |
12. He that smiteth a man, so that he die, shall be surely put to death. | 12. Qui percusserit virum ad mortem, morte moriatur. |
13. And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. | 13. At qui non insidiatus fuerit ei, sed tradiderit illum Deus in manus ejus, tunc dabo locum ad quem fugiet. |
14. But if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die. | 14. Sin vero insultando se extulerit quispiam in proximum suum, ut occidat eum malitiose, ab altari meo tolles eum ut moriatur. |
18. And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed; | 18. Quod si rixati fuerint aliqui, et percusserit alter proximum suum lapide vel pugno, nec mortuus fuerit, sed jacuerit in lecto: |
19. If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. | 19. Si surrexerit, et ambulaverit foris super baculum suum, tunc innocens erit qui percussit, tantum cessationem ejus pensabit: et medendo medicandum curabit |
20. And if a man smite his servant or his maid, with a rod, and he die under his hand; he shall be surely punished. | 20. Quum percusserit quispiam servum suum vel ancillam suam baculo, et mortuus fuerit sub manu ejus, vindicando vindicabitur. |
21. Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money. | 21. Veruntamen si per diem vel duos dies steterit, non vindicabitur, quia pecunia ejus est. |
22. If men strive, and hurt a woman with child, so that her fruit depart. from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. | 22. Quum autem rixati fuerint viri, et percusserint mulierem praegnantem ut egrediatur foetus ejus, nec tamen sequatur mors, puniendo punietur quemadmodum imposuerit ei maritus mulieris, et solvet apud judices. |
23. And if any mischief follow, then thou shalt give life for life, | 23. Quod si mors fuerit, tunc dabis animam pro anima, |
24. Eye for eye, tooth for tooth, hand for hand, foot for foot, | 24. Oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede, |
25. Burning for burning, wound for wound, stripe for stripe. | 25. Adustionem pro adustione, vulnus pro vulnere, livorem pro livore. |
26. And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye’s sake. | 26. Quum autem percusserit quispiam oculum servi sui, vel oculum ancillae suae, et corruperit eum, liberum dimittet eum pro oculo ejus. |
27. And if he smite out his manservant’s tooth, or his maid-servant’s tooth; he shall let him go free for his tooth’s sake. | 27. Quod si dentem servi sui, vel dentem ancillae suae excusserit: liberum dimittet eum pro dente ejus. |
28. If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. | 28. Si cornu petierit bos virum aut mulierem ut moriatur, lapidando lapidabitur bos, neque comedetur caro ejus: dominus autem bovis erit innocens. |
29. But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. | 29. Quod si bos cornupeta fuerit ab heri et nudiustertius, et contestatio facta fuerit domino ejus, nec custodierit eum, occidendo autem occiderit virum vel mulierem, bos lapidabitur, et dominus quoque ejus morietur. |
30. If there be laid on him a sum of money, then he shall give, for the ransom of his life, whatsoever is laid upon him. | 30. Si pretium redemptionis impositum fuerit ei, tunc dabit redemptionem animae suae quantum impositum fuerit ei. |
31. Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. | 31. Sive filium cornu petierit, sive filiam, secundum judicium hoc fiet ei. |
32. If the ox shall push a manservant, or maid-servant; he shall give unto their master thirty shekels of silver, and the ox shall he stoned. | 32. Si servum bos cornu petierit, vel ancillam, argenti triginta siclos dabit domino ejus, et bos the lapidabitur. |
12. No reference is here given, but it is probably to
“Thou turnest man to destruction, and savest,
Return, ye children of men.” (
It is true, indeed, that whatever has no apparent cause or necessity seems to us to be fortuitous; and thus, whatever, according to nature, might happen otherwise we call accidents, (contingentia;) yet in the meantime it must be remembered, that what might else incline either way is governed by God’s secret counsel, so that nothing is done without His arrangement and decree. In this way we do not suppose a fate “Une necessite fatale.” — Fr. “Une necessite confuse selon des causes entortillees;” a confused necessity according to complicated causes. — Fr.
There is no reason to follow the Jews here in philosophizing more deeply, that none are delivered to death but those in whom God finds cause for it. It is indeed certain, that with God there always exists the best reason for His acts; but it is wrong to elicit from thence that those who by tits guidance meet with death must be guilty of some offense. Nor even if God should take away an innocent man, would it bc lawful to murmur against Him; as if His justice were naught, because it is concealed from us, and indeed incomprehensible.
14. “Superbire, et insidiari longe differunt.” — Lat. “Ruer sup quelqu’un par fierte et malice, et l’aguetter.” — Fr.
Lest by overlooking murders they should defile the land, God commands that murderers should be torn away even from His altar, whereby He signifies that they are as unworthy of divine as of human aid. For, although the sanctity of the altar might afford an asylum for the protection of those who had transgressed through imprudence, or. error, yet it would have been wrong that impunity for crimes should have been derived from hence; because the sanctuary would have been thus converted into a den of thieves, and religion would have been subjected to gross profanation. Wherefore, although criminals embracing the altar should implore God’s aid, the Law commands them to be torn away from thence to punishment, because it would have been disgraceful to abuse God’s sacred name as affording license for sin. Hence it appears how great was the folly of old in supposing that churches were honored when they were made asylums for the encouragement of evil deeds. This, indeed, was derived from the ordinary custom of the heathen; but it was a foolish imitation thus to mix up God with idols in a spurious worship; although in this respect the Gentiles served their idols more purely and virtuously than the Christians “Ceux qui se glorifioyent du titre de Chrestiente; “ those who prided themselves in the name of Christians. — Fr. See Livy, lib. 45:5. The words quoted are from an address of a certain L. Atilius to the popular assembly of Samothracia.
18. Aul. Gellius. Noct. Attic., 20:1. “Ainsi il semble bien que tous deux ont este supportez quant au delict public, quand il n’y a que le dommage particulier qui soit recompense;” thus it plainly appears that both were set free, as regarded the public offense, since it was only the private injury for which compensation was made. — Fr.
20. “Les gens prudens;” their wise men. — Fr. A. V., “continue for a day or two.” Ainsworth, in loco: “Heb., stand, which the Greek translateth live.”
22. It will be seen that the word The word determine is added by our translators. Ainsworth’s literal rendering is, “and he shall give by the judges.” Added from Fr.
26.
28.
31.
32.
Deuteronomy 17
Deuteronomy 17:6 | |
6. At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. | 6. In ore duorum vel trium testium interficietur qui moriturus est, non interficietur in ore unius testis. |
Deuteronomy 19
Deuteronomy 19:15 | |
15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. | 15. Non stabit testis unus contra quenquam in quacunque iniquitate, et in quoeunque peccato quod peccaverit: in ore duorum testium vel in ore trium testium stabit verbum. |
As His severity in exacting punishment, where murder has been unquestionably committed, shows how highly God rates the life of men, so the qualification, which we find here, declares, that he takes equal care for the preservation of innocent blood. For, since too great credulity would often impel the judges to condemn the guiltless, He here applies a remedy to this evil, forbidding that the crime should be punished unless proved by sure testimony. Although He has naturally inscribed this law upon every heart, yet he would have it written down, that its observance amongst the Israelites might be more sacred; for nothing is more dangerous than to expose men’s lives to the tongue of a single individual; but, where the consent of two or three is carefully weighed, any lurking falsehood is for the most part detected.
Lest, therefore, any one should be rashly condemned, and so innocence should be oppressed by any light conjectures, or insufficient accusations, or unjust prejudices, God here interferes, and does not allow any to be harshly dealt with, unless duly convicted.
Deuteronomy 22
Deuteronomy 22:8 | |
8. When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence. | 8. Si aedificaveris domum novam, facies tabulatum per circuitum in tecto tuo: nec pones sanguinem in domo tua, si quispiam ceciderit ex eo. |
This precept also has reference to the preservation of human life. We know that the roofs of the Jewish houses were fiat, so that they might freely walk upon them. If there were no railings round them, a fall would have been fatal; and every house would have often been a house of mourning. God, therefore, commands the edge to be fortified with battlements, or railings, or other inclosure, and accompanies the injunction with a severe denunciation; for He declares that the houses would be defiled with blood, if any one should fall from an uninclosed roof. Now, if guile were thus contracted by mere incautiousness, it hence appears how greatly He abominates deliberate cruelty; and, if it behooved everybody to be thus solicitous as to the lives of their brethren, it shows how criminal it is to injure them purposely and in enmity.
Deuteronomy 24
Deuteronomy 24:7 | |
7. If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die: and thou shalt put evil away from among you. | 7. Si quis furatus fuerit animam e fratribus suis e filiis Israel, et vendiderit: morietur vir ille, et auferes malum e medio tui. |
The same punishment is here deservedly denounced against man-stealers as against murderers; for, so wretched was the condition of slaves, that liberty was more than half of life; and hence to deprive a man of such a great blessing, was almost to destroy him. Besides, it is not man-stealing only which is here condemned, but the accompanying evils of cruelty and fraud, i.e., if he, who had stolen a man, had likewise sold him. Now, such a sale could hardly be made among the people themselves, without the crime being immediately detected; and nothing could be more hateful than that God’s children should be alienated from the Church, and delivered over to heathen nations.
Deuteronomy 21
Deuteronomy 21:22, 23 | |
22. And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree; | 22. Quum fuerit in aliquo peccatum ad judicium mortis, et interficiendus fuerit, et suspenderis illum in ligno: |
23. His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance. | 23. Non pernoctabit cadaver ejus in ligno, sed sepeliendo sepelies eodem die: quia maledictio est Dei qui suspenditur, et non contaminabis terram tuam quam Jehova Deus tuus dat tibi in haereditatem. |
The object of this precept was to banish inhumanity and barbarism from the chosen people, and also to impress upon them horror even of a just execution. And surely the body of a man suspended on a cross is a sad and hideous spectacle; for the rights of sepulture are ordained for man, both as a pledge and symbol of the resurrection, and also to spare the eyes of the living, lest they should be defiled by the sight of so horrible a thing. Moses does not here speak generally, but only of those malefactors who are unworthy of the honor of burial; yet the public good is regarded in the burial even of such as these, lest men should grow accustomed to cruelty, and thus become more ready to commit murder. Moreover, that they may take more careful heed in this matter, he declares that the land would be defiled, if the corpse should be left hanging on the cross, since such inhumanity pollutes and disgraces the land. And this was more intolerable in Judea, which God had given as an inheritance to his elect people, that he might be there worshipped reverentially, and purely, every profanation being excluded. The man so hanged is called See margin, A. V.
“made sin for us, that we might be made the righteousness
of God in Him.” (
Deuteronomy 25
Deuteronomy 25:1-3 | |
1. If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked. | 1. Si fuerit lis inter aliquos, et accesserint ad judicium, et judicaverint eos: justificaverintque justum, et impium condemnaverint: |
2. And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number. | 2. Si quidem caedendus fuerit impius, tunc prosternet eum judex, et caedere jubebit illum coram se secundum iniquitatem ejus ad numerum. |
3. Forty stripes he may give him, and not exceed: lest, /f he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee. | 3. Quadraginta plagis caedere jubebit illum, non addet: ne forte si addat caedere eum ultra plagis multis, vilescat frater tuus in oculis tuis. |
Inasmuch as moderation and humanity are here enjoined, it is a Supplement of the Sixth Commandment. The sum is, that, if any one is judicially condemned to be beaten with stripes, the chastisement should not be excessive. The question, however, is as to a punishment, which by lawyers is called a moderate correction, “Ce que les jurisconsultes appellent une reprimande moyenne.” — Fr. This exposition is attributed to Vatablus in Poole’s Synopsis.
Deuteronomy 24
Deuteronomy 24:16 | |
16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin. | 16. Non interficientur patres pro filiis, neque filii interficientur pro patribus: quisque in peccato suo morietur. |
Here also God manifests how great is His regard for human life, so that blood should not be shed indiscriminately, when he forbids that children should be involved in the punishment of their parents. Nor was this Law by any means supererogatory, because on account of one man’s crime his whole race was often severely dealt with. It is not without cause, therefore, that God interposes for the protection of the innocent, and does not allow the punishment to travel further than where the crime exists. And surely our natural common sense dictates that it is an act of barbarous madness to put children to death out of hatred to their father. If any should object, what we have already seen, that God avenges “unto the third and fourth generation,” the reply is easy, that He is a law unto Himself, and that He does not rush by a blind impulse to the exercise of vengeance, so as to confound the innocent with the reprobate, but that He so visits the iniquity of the fathers upon their children, as to temper extreme severity with the greatest equity. Moreover, He has not so bound Himself by an inflexible rule as not to be free, if it so pleases Him, to depart from the Law; as, for example, He commanded the whole race of Canaan to be rooted out, because the land would not be purged except by the extermination of their defilements; and, since they were all reprobate, the children, no less than their fathers, were doomed to just destruction. Nay, we read that, after Saul’s death, his guilt was expiated by the death of his children, (2 Samuel 21;) still, by this special exception, the Supreme Lawgiver did not abrogate what He had commanded; but would have His own admirable wisdom acquiesced in, which is the fountain from whence all laws proceed.
Deuteronomy 20
Deuteronomy 20:10-18 | |
10. When thou comest nigh unto a city to fight against it, then proclaim peace unto it. | 10. Quum accesseris ad urbem ut expugnes illam, clamabis ad eam pacem. |
11. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. | 11. Et erit, si pacem responderit tibi, et aperuit tibi, universus populus qui fuerit repertus in ea, erunt tibi tributarii, servientque tibi. |
12. And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: | 12. Si vero pacem non fecerit tecum, sed faciet tecum praelium, obsederisque eam; |
13. And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: | 13. Et dederit eam Jehova Deus tuus in manu tua: tunc percuties omnem masculum ejus acie gladii. |
14. But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself: and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. | 14. Tantum mulieres, et parvulos, et animalia, et quicquid fuerit in urbe, omnia spolia ejus praedaberis tibi: comedesque spolia inimicorum tuorum, quos dederit tibi Jehova Deus tuus. |
15. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. | 15. Sic facies omnibus urbibus longinquis a te valde, quae non sunt de urbibus gentium istarum. |
16. But of the cities of these people, which the Lord thy God doth give thee. for an inheritance, thou shalt save alive nothing that breatheth. | 16. Tantum de urbibus populorum istorum quos Jehova Deus tuus dat tibi in haereditatem, non vivificabis ullam animam: |
17. But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites, as the Lord thy God hath commanded thee: | 17. Sed perdendo perdes eos, Hitthaeum, Amorrhaeum, Chananaeum et Perisaeum, Hivaeum, et Jebusaeum, quemadmodum praecepit tibi Jehova Deus tuus: |
18. That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God. | 18. Ne doceant vos facere secundum abominationes suas quas faciunt diis suis: et peccetis in Jehovam Deum vestrum. |
10. “Feciales.” — Lat. “Les herauts d’armes.” — Fr. “The Romans never carried on any war without solemnly proclaiming it. This was done by a set of priests called Feciales. When the Romans thought themselves injured by any nation, they sent one or more of these Feciales to demand redress, (ad res repetundas,) Liv. 4:30, 38:45. Varro, L.L. 4:15. Dionys. 2:72; and, if it was not immediately given, thirty-three days were granted to consider the matter, after which war might be justly declared. Then the. Feciaks again went to their confines, and having thrown a bloody spear into them, formally declared war against that nation, Liv. 1:32.” — Adam’s Romans Antiq. The references in the two following sentences are to Cicero, de Off. 1:12, and 11, and 13.
But if God would have his people mindful of humanity in the very midst of the din of arms, we may hence infer how greatly displeasing to Him is human bloodshed. Even those whom He has armed with his authority, He would still have disposed to clemency, and He represses their ardor, lest they should stain with blood the swords given them by His permission. How, then, shall it be lawful for a private person to assume the sword for the purpose of killing his brother? We now understand the object of the instructions here given, and how appropriately they are connected with the Sixth Commandment.
12. “Et cum iis, quos vi deviceris, consulendum est; tum 2, qui, armis positis, ad imperatorum fidem confugient, quamvis murum aries percusserit, recipiendi sunt.” — Cic, de Off. 1:11. Addition in Fr., “et equite qui doit estre en tous enfans de Dieu;” and from the equity which ought to be in all God’s children.
15. Addition in Fr., “et l’execution commise aux enfans d’Israel;” and its execution committed to the children of Israel.
Deuteronomy 23
Deuteronomy 23:15, 16 | |
15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: | 15. Non trades servum domino suo, qui se ad te eripuerit a domino suo. |
16. He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him. | 16. Tecum habitabit in medio tui, in loco quem elegerit in una urbium tuarum prout placuerit, nec vim inferes ei. |
Although this Law has a tendency to humanity and kindness, it still does not appear to be altogether just. Since many masters oppressed their slaves with tyrannical arrogance, their wickedness rendered it necessary to afford some alleviation to the poor creatures. Thus slaves were permitted to take refuge in temples, and at Rome at the statues of the Caesars, so that if they proved themselves to have been treated with injustice and inhumanity, they might, when their case was proved, be transferred by sale to merciful masters. This, indeed, was endurable, but the refuge which is here granted to slaves defrauds their masters of their just right; since, without their case being heard, they have liberty given them to reside in the land of Canaan; thus, too, the law of nations is violated, since the land is opened to every fugitive. Besides, since runaway slaves are generally wicked and criminal, whatever place may be their asylum, it will be filled with many sources of infection. I know not whether there is sufficient foundation for the opinion of some who think that the slaves were exempted by privilege from their former servitude, “The Chaldee addeth, a servant of the peoples, i.e., of the Gentiles, who for the religion of God cometh from his master to the Church of Israel. This servant that fleeth to the land (of Israel) he is a righteous stranger, (that is, a proselyte come unto the faith and covenant of God,) saith Maimony.” — Ainsworth in loco.
Religion, indeed, stood them in some stead, because those who sought a place and home in the land of Canaan, were obliged to dedicate themselves to God, and to be initiated in His worship; still, God would never have allowed His name to be profaned by the reception of wicked persons without discrimination. Wherefore, as I briefly slated before, God inculcates humanity upon His people, lest, by the extradition of fugitive slaves, they should be necessary to the cruelty of others; because their masters would have been their executioners; and, since lie forbids the people from ill-treating them, He implies, by these words, that He only so far provides for the safety of these wretched beings, as to allow them to defend their innocence in a court of justice; wherefore I have thought fit to place this law amongst the Supplements of the Sixth Commandment.
Deuteronomy 22
Deuteronomy 22:6, 7 | |
6. If a bird’s nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: | 6. Quum occurrerit tibi nidus avium in via in quavis arbore, aut super terram ubi pulli vel ova, et mater cubet super pullos aut super ova: non accipies matrem cum filiis: |
7. But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days. | 7. Sed dimittendo dimittes matrem, pullos autem capies tibi, ut bene sit tibi et producas dies. |
Since by this precept God instructed His people in the, law of kindness, it is a Supplement to the Sixth Commandment. Regard was had, indeed, to the preservation of the breed; but, besides, when birds are sitting, as being very lean, it is certain that they are not wholesome food; still there is no question but that it was God’s intention to accustom His people to study humanity. For, if there be one drop of compassion in us, it will never enter into our minds to kill an unhappy little bird, which so burns either with the desire of offspring, or with love towards its little ones, as to be heedless of its life, and to prefer endangering itself to the desertion of its eggs, or its brood. Wherefore, it is not to be doubted but that in this elementary lesson, God prohibited His people from savageness and cruelty.
Exodus 23
Exodus 23:6 | |
6. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him; thou shalt surely help with him. | 6. Si videris asinum inimici tui decumbentem sub onere suo, et cessaveris ab auxiliando ei, auxiliaudo auxiliaberis cum eo. |
Deuteronomy 22
Deuteronomy 22:4 | |
4. Thou shalt not see thy brother’s ass or his ox fall down by the way, and hide thyself from them; thou shalt surely help him to lift them up again. | 4. Non videbis asinum fratris tui aut boves ejus jacentes in via, et abscondes te ab eis: erigendo eriges cum eo. |
By this law also, God exhorts His people to exercise the duties of humanity towards brute animals, in order that they may be the more disposed to assist their brethren; for we must bear in memory what Paul teaches, where God commands oxen to be kindly treated, viz., that He does not care so much for them in this, as for mankind. ( Margin A. V.,
Numbers 35
Numbers 35:9-34 | |
9. And the Lord spoke unto Moses, saying, | 9. Et locutus est Jehova ad Mosen dicendo: |
10. Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan, | 10. Alloquere filios Israel, et dicas eis, Quum transieritis Jordanem in terra Chanaan, |
11. Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. | 11. Constituetis vobis urbes: urbes autem refugii erunt vobis, quo fugiet homicida qui percusserit aliquem per errorem. |
12. And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. | 12. Et erunt vobis urbes illae in refugium a propinquo, et non morietur homicida, donec steterit ipse ante congregationem adjudicium. |
13. And of these cities which ye shall give, six cities shall ye have for refuge. | 13. Et ex urbibus quas dabitis, sex urbes refugii erunt vobis. |
14. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. | 14. Tres urbes dabitis citra Jordanem, et tres urbes dabitis in terra Chanaan: urbes refugii erunt. |
15. These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them; that every one that killeth any person unawares may flee thither. | 15. Filiis Israel, et peregrino, et incolae in medio eorum, erunt sex urbes illae refugium, ut fugiat illuc quicunque percusserit aliquem per errorem. |
16. And if he smite him with an instrument of iron, so that lie die, he is a murderer: the murderer shall surely be put to death. | 16. Si instrumento ferreo percusserit eum, et mortuus fuerit, homicida est: moriendo morietur homicida. |
17. And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. | 17. Si vero lapide manus, quo moriatur, percusserit eum, et mortuus fuerit, homicida est: moriendo morietur homicida. |
18. Or if he smite him with an hand-weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. | 18. Aut instrumento ligneo manus, quo moriatur, percusserit eum, et mortuus fuerit, homicida est: moriendo morietur homicida. |
19. The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him. | 19. Propinquus sanguinis ipse interficiet homicidam: quum ipse obviaverit illi, ipse interficiet eum. |
20. But if he thrust him of hatred, or hurl at him by laying of wait, that he die; | 20. Si per odium, inquam, impulerit eum, aut projecerit aliquid in eum per insidias, et mortuus fuerit. |
21. Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer when he meeteth him. | 21. Aut per inimicitiam percusserit eum manu sua, mortuusque fuerit: moriendo morietur percussor, homicida est: propinquus sanguinis interficiet homicidam quum ipse occurrerit illi. |
22. But if he thrust him suddenly without enmity, or have cast upon him ally thing without laying of wait; | 22. Si autem casu absque inimicitiis impulerit eum, vel projecerit in eum quodvis instrumentum absque insidiis. |
23. Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm; | 23. Aut quemvis lapidem quo moriatur quem prius non videbat, et cadere fecerit super illum, mortuusque fuerit, et ipse non erat inimicus, neque quaerebat malum ejus; |
24. Then the congregation shall judge between the slayer and the revenger of blood according to these judgments: | 24. Tunc judicabit congregatio inter percussorem et propinquum sanguinis secundum judicia ista. |
25. And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled; and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. | 25. Et eruet congregatio homicidam e manu propinqui sanguinis, et reverti faciet eum congregatio ad urbem refugii sui ad quam confugerat: habitabitque in ea donec moriatur sacerdos magnus qui unctus est oleo sanctitatis. |
26. But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; | 26. Quod si egrediendo egressus fuerit homicida terminum urbis refugii sui ad quam confugerat: |
27. And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood: | 27. Et invenerit eum propinquus sanguinis extra terminum urbis refugii sui, atque occiderit propinquus ille homicidam: non erit obnoxius morti. |
28. Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession. | 28. In civitate enim refugii sui habitabit donec moriatur sacerdos magnus: posteaquam autem mortuus fuerit sacerdos magnus, revertetur homicida in terram possessionis suae. |
29. So these things shall be for a statute of judgment unto you throughout your generations, in all your dwellings. | 29. Et erunt ista vobis in statutum judicii per generationes vestras, in omnibus habitationibus vestris. |
30. Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. | 30. Quicunque percusserit aliquem, ad verbum testium occidet homicidam: solus enim testis non testificabitur in animam ut moriatur. |
31. Moreover, ye shall take no satisfaction for the life of a murderer, which is guilty of death; but he shall be surely put to death. | 31. Neque accipietis pretium pro anima homicidae qui est sceleratus, ut moriatur: sed moriendo morietur. |
32. And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. | 32. Sed nec accipietis pretium ut fugiat ad urbem refugii sui, ut revertatur habitare in ea terra donec moriatur sacerdos. |
33. So ye shall not pollute the land wherein ye are; for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. | 33. Et non polluetis terram in qua fueritis, quia sanguis iste polluet terram: neque terra expiabitur propter sanguinem qui effusus est in ea nisi per sanguinem illius qui effudit illum. |
34. Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the children of Israel. | 34. Ne ergo polluatis terram in qua habitatis, et in cujus medio ego habito: ego enim Jehova habito in medio filiorum Israel. |
10. See vol. 2 p. 251, on Numbers 35:6.
16. “De peur que cela ne tirast trop longue queue, et que les criminels en fissent couverture d’impunite, il exprime notamment les facons de tuer plus communes, quand on y va de guet-a-pens. Ainsi en nommant les instrumens, qui sont destinez, ou qu’on applique a mal faire,” etc.; for fear this should be carried too far, and that criminals should make it a ground for impunity, he expressly mentions the more ordinary kinds of deliberate murder. Thus, by naming the instruments, which are intended, or used for inflicting injuries, etc. — Fr. Vide Digest. 48, tit. 8. In legem Corneliam de Sicariis, et Veneficiis, 1 Section 3. “Divus Hadrianus rescripsit, eum, qui hominem occidit, si non occidendi animo hoc admisit, absolvi posse: et qui hominem non occidit, sed vulneravit ut occidat, pro homicida damnandum: et ex re constituendum hoc.” — Ibid., 11 “Ulpianus, lib. 8, ad legem Juliam, et Papiam. Nihil interest, occidat quis, an causam mortis praebeat.” Vide item, Julii Pauli Recept. Sentent., lib. 5, tit. 23, Section 2. “Qui hominem occiderit, aliquando absolvitur. Et qui non occidit, in homicida damnatur. Consilium enim uniuscujusque, non factum puniendum est. Ideoque qui cum velit occidere, id casu aliquo perpetrare non potuerit, ut homicida punietur. Et is, qui casu jactu teli hominem imprudenter occiderit, absolvitur.”
19. “Propinquus sanguinis.” — Lat. The Fr. gives a different turn to this sentence; “que pour obvier a un nouveau meurtre en bannissant pour un temps celuy, qui avoit tue quelqu’un par erreur;” as well as to prevent a fresh murder, by banishing, for a time, the person who had killed another unintentionally. Added from Fr.
28.
30. Deuteronomy 17:6. See ante, p. 45.
33.
Deuteronomy 19
Deuteronomy 19:1-13 | |
1. When the Lord thy God hath cut off the nations, whose land the Lord thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; | 1. Quum exciderit Jehova Deus tuus gentes quarum ipse Jehova Deus tuus dat tibi terram, et possederis eas, habitaverisque in urbibus earum et in domibus earum. |
2. Thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God giveth thee to possess it. | 2. Tres urbes separabis tibi in medio terrae tuae quam Jehova Deus tuus dat tibi ut possideas eam. |
3. Thou shalt prepare thee a way, and divide the coasts of thy land, which the Lord thy God giveth thee to inherit, into three parts, that every slayer may flee thither. | 3. Praeparabis tibi itinera, et in tres partes divides terminum terrae tuae, quam in haereditatem daturus est tibi Jehova Deus tuus: eritque ut fugiat illuc omnis homicida. |
4. And this is the case of the slayer which shall flee thither, that he may live: Whoso killeth his neighbor ignorantly, whom he hated not in time past; | 4. Haec autem est res homicidae. qui fugiet illuc, et vivet: qui percusserit proximum suum ignoranter, neque oderat eam ab heri et nudiustertius. |
5. As when a man goeth into the wood with his neighbor to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, that he die; he shall flee unto one of those cities, and live: | 5. Quicunque abierit cum proximo suo in silvam ad caedenda ligna, et impulsa fuerit manus ejus in securim ad caedendum lignum, elapsum autem fuerit ferrum e ligno, inveneritque proximum suum, et moriatur: is fugiet ad unam urbium istarum, et vivet: |
6. Lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. | 6. Ne persequatur propinquus sanguinis homicidam illum, quum incaluerit cor ejus, et assequatur eum, quod longior fuerit via: et percutiat eum anima, quum tamen non sit reus mortis, quod non odisset eum ab heri et nudiustertius: |
7. Wherefore I command thee, saying, Thou shalt separate three cities for thee. | 7. Idcirco ego praecipio tibi, dicendo: Tres civitates separabis tibi. |
8. And if the Lord thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; | 8. Quod si dilataverit Jehova Deus tuus terminum tuum quemadmodum juravit patribus tuis, et dederit tibi universam terram quam dixit patribus tuis se daturum: |
9. If thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, besides these three: | 9. Quum custodieris omnia praecepta ista, ut facias ea quae ego praecipio tibi hodie, nempe ut diligas Jehovam Deum tuum, et ambules in viis ejus omnibus diebus: tunc addes tibi adhuc tres urbes ultra tres istas: |
10. That innocent blood be not shed in thy land, which the Lord thy God giveth thee for an inheritance, and so blood be upon thee. | 10. Ut non effundatur sanguis innocens in medio terrae tuae quam Jehova Deus tuus dat tibi in haereditatem, neve sint super to sanguines. |
11. But if any man hate his neigh-hour, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities; | 11. At quum fuerit quispiam qui oderit proximum suum, et insidiatus fuerit ei, insurrexeritque in eum, et percusserit eum anima, et mortuus fuerit, fugerit autem ad unam urbium istarum. |
12. Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. | 12. Tunc mittent seniores urbis illius, et abstrahent eum inde, dabuntque eum in manu propinqui sanguinis, et morietur. |
13. Thine eye shall not pity him: but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee. | 13. Non parcet oculus tuus ei, et auferes sanguinem innocentem ex Israele, et bene erit tibi. |
1.
The Seventh Commandment
Exodus 20
Exodus 20:14 | |
14. Thou shalt not commit adultery. | 14. Non committes adulterium. |
THE REPETITION OF THE COMMANDMENT
Deuteronomy 5
Deuteronomy 5:18 | |
18. Neither shalt thou commit adultery. | 18. Non committes adulterium. |
Although one kind of impurity is alone referred to, it is sufficiently plain, from the principle laid down, that believers are generally exhorted to chastity; for, if the Law be a perfect rule of holy living, it would be more than absurd to give a license for fornication, adultery alone being excepted. Furthermore, it is incontrovertible that God will by no means approve or excuse before this tribunal, what the common sense of mankind declares to be obscene; for, although lewdness has everywhere been rampant in every age, still the opinion could never be utterly extinguished, that fornication is a scandal and a sin. Unquestionably what Paul teaches has been prevalently received from the beginning, that a good life consists of three parts, soberness, righteousness, and godliness, ( The quotation is not from the writings of Moses, but an accommodation from
“If thou wilt enter into life, keep the commandments,” (
and Paul corroborates it, “He that loveth another hath fulfilled the Law,” (
“Marriage (he says) is honorable in all, and the bed undefiled; but whoremongers and adulterers God will judge.”
(
So also, when God forbids the priest to marry a harlot, (
We have already explained why, under this word adultery, every impure lust was condemned. We know how unbridled was the licentiousness of the Gentiles; for, although God never suffered all shame to be extinguished together with their purity, still respect for what was right was in a manner stifled, so that they evaded the grossness of the sin by ribaldry and scurrilous jests. At any rate, the doctrine of Paul was by no means understood, that those who indulge in whoredom “sin against their own body.” (
Since, then, the minds of all men were stupified by indulgence, it was needful to arouse them by declaring the atrocity of the sin, that they might learn to beware of all pollution. Nor are unbridled lusts only here condemned, but God instructs His people to cherish modesty and chastity. The sum is, that those who desire to approve themselves to God, should be pure “from all filthiness of the flesh and spirit,” (
“that everyone should possess his vessel in sanctification and honor; not in the lust of concupiscence, even as the Gentiles which know not God.” (
Leviticus 18
Leviticus 18:20 | |
20. Moreover, thou shalt not lie carnally with thy neighbor’s wife, to defile thyself with her. | 20. Uxori proximi tui non dabis concubitum tuum in semine, ut polluaris cum ea. |
The object of this passage is the same as that of the foregoing ones. For, whilst all fornication pollutes a man, there is grosser impurity in adultery, because the sanctity of marriage is violated, and by the commingling of seed a spurious and illegitimate offspring is derived. Wherefore, God has justly enumerated this crime amongst the abominations of the Gentiles, as may be more clearly seen from the exordium of the chapter from whence this passage is taken.
Supplements of the Seventh Commandment
Leviticus 18
Leviticus 18:22-30 | |
22. Thou shalt not lie with mankind as with womankind: it is abomination. | 22. Cure masculo ne concumbas concubitu mulieris: abominatio est. |
23. Neither shalt thou lie with any beast, to defile thyself therewith; neither shall any woman stand before a beast to lie down thereto: it is confusion. | 23. Cum animali non coibis ut polluaris cum eo: nec mulier prostituet se animali ut coeat cum eo: turpitudo est. |
24. Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you. | 24. Ne polluamini in omnibus his: nam in his omnibus polluerunt se gentes quas ego ejiciam a facie vestra. |
25. And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. | 25. Polluta fuit terra, et visitavi iniquitatem ejus super eam, evomuitque terra habitatores suos. |
26. Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you; | 26. Vos ergo custodite statuta mea, et judicia mea: et ne faciatis ex omnibus abominationibus istis, indigena, vel peregrinus qui peregrinatur in medio vestri. |
27. (For all these abominations have the men of the land done which were before you, and the land is defiled;) | 27. Omnes enim abominationes istas fecerunt homines terrae qui fuerunt ante vos, et polluta fuit terra. |
28. That the land spur not you out also, when ye defile it, as it spewed out the nations that were before you. | 28. Ne evomat vos terra quod contaminetis eam, quemadmodum evomuit gentem quae fuit ante vos. |
29. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people. | 29. Quisquis enim fecerit ex omnibus abominationibus istis, animae quae fecerint excidentur e medio populi sui. |
30. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the Lord your God. | 30. Custodite custodias meas, nec facietis e statutis abominationum quae facta sunt ante vos, neque polluatis vos in illis: ego Jehova Deus vester. |
Political Supplements. Omitted in Fr.
Exodus 22
Exodus 22:19 | |
19. Whosoever lieth with a beast shall surely be put to death. | 19. Quisquis concubuerit cum animali, morte moriatur. |
We learn from these passages that the people were not only prohibited from adultery, but also from all sins “Toutes dissolutions vilenes.” — Fr.
Leviticus 18:24. See vol. 2. p. 281, and note.
26.
Leviticus 20
Leviticus 20:13, 15, 16 | |
13. If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them. | 13. Quicunque coierit cum masculo coitu mulieris, abominationem fecerunt ambo: morte morientur, sanguis eorum super eos. |
15. And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast. | 15. Si quis intulerit coitum suum in brutum, moriendo morietur, et jumentum occidetis. |
16. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman and the beast: they shall surely be put to death; their blood shall be upon them. | 16. Si mulier accesserit ad unum animal ad coeundum cum eo, occides mulierem et animal, moriendo morientur, sanguis eorum super eos. |
13. The Supplements of the Seventh Commandment are differently divided in the Fr. There is no such heading as “Judicial Supplements,” and this passage, as well as several others, is removed into a separate class, headed “Political Supplements.”
I admit that even the wickedest of them were ashamed to justify so gross a crime; but although it was practiced with impunity, it was a common reproach to make even against the very public tribunals, that it ought to be more severely punished than other crimes, which they did not spare.
Both of the offending parties were subjected to the same punishment, because it is a pollution which ought by no means to be borne. Nay, if a man or woman offend with a beast, in order that, all may the more abhor and beware of the unnatural crime, the penalty is extended even to the harmless animal; as we have before seen that a goring ox is condemned to death if it had killed a man. Hence we infer how greatly displeasing to God is this kind of crime, since its iniquity is confirmed by the death of guiltless animals.
Leviticus 19
Leviticus 19:29 | |
29. Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness. | 29. Non pollues filiam tuam prostituendo eam: neque scortetur terra, et impleatur ipsa scelere. |
This passage more clearly proves that all unlicensed connections “Toute compagnie d’homme et de femme hors le mariage.” — Fr. Margin A. V., “profane.”
Deuteronomy 23
Deuteronomy 23:17 | |
17. There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel. | 17. Non erit meretrix e filiabus Israel, neque erit scortum masculum e filiis Israel. |
This passage is akin to the foregoing; for in the first clause He forbids that girls should be prostituted. Some think that a whore is called in Hebrew The Hebrew verb
Leviticus 20 These passages are also considered in the Fr. subsequently to some that follow.
Leviticus 20:10 | |
10. And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbor’s wife, the adulterer and the adulteress shall surely be put to death. | 10. Vir qui adulterium commiserit cum uxore alterius, qui adulterium commiserit cum uxore proximi sui moriendo morientur adulter et adultera. |
Deuteronomy 22
Deuteronomy 22:22-27 | |
22. If a man be found lying with a woman married to all husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. | 22. Si quis deprehensus fuerit coiisse cum muliere conjugata marito, morientur etiam ambo ipsi, vir qui coierit cum muliere, et mulier ipsa: atque auferes malum ex Israele. |
23. If a damsel that is a virgin he betrothed unto an husband, and a man find her in the city, and lie with her; | 23. Quum fuerit puella virgo desponsata viro, et invenerit eam aliquis in urbe, coieritque cum ea: |
24. Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbor’s wife: so thou shalt put away evil from among you. | 24. Adducetis utrunque ad portam urbis ejus, et lapidabitis eos lapidibus, ac morientur: puellam quidem, quod non clamaverit in urbe: et virum, propterea quod affiixit uxorem proximi sui: atque ita auferes malum e medio tui. |
25. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die: | 25. At si in agro invenerit vir puellam desponsatam, et apprehenderit eam vir ille, et coierit cum ea, morietur vir qui coierit cum ea solus. |
26. But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbor, and slayeth hint, even so is this matter: | 26. Puellae vero non facies quicquam: non est puellae peccatum mortis: nam quemadmodum insurgit quis in proximum suum, et occidit eum anima, sic se habet res ista. |
27. For he found her in the field, and the betrothed damsel cried, and there was none to save her. | 27. In agro invenit eam, clamavit puella desponsata, et nemo adfuit qui servaret eam. |
Deuteronomy 22:22. If a man be found lying with. A Political Supplement, whereby it appears how greatly God abominates adultery, since He denounces capital punishment against it. And assuredly, since marriage is a covenant consecrated by God, its profanation is in no wise tolerable; and conjugal faith should be held too sacred to be violated with impunity, whilst it is an act of horrible perfidiousness to snatch from a man’s bosom the wife who is as his very life, or at any rate half of himself. Wherefore, also, the Prophet ignominiously compares adulterers to neighing horses, ( Added from Fr. See Plin., Ep. 6:13.
Although the disloyalty of husband and wife are not punished alike by human tribunals, still, since they are under mutual obligation to each other, God will take vengeance on them both; and hence the declaration of Paul takes effect before the judgment-seat of God, Let not married persons defraud one another; for the wife hath not power of her own body, nor the husband of his. (
23.
Leviticus 19
Leviticus 19:20-22 | |
20. And whosoever lieth carnally with a woman that is a bond-maid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged: they shall not be put to death, because she was not free. | 20. Vir si coierit cum muliere coitu seminis quae fuerit ancilla desponsata viro, nec redimendo redempta fuerit, nec fuerit manumissa, vapulatio erit: non morientur, quia non est libertate donata. |
21. And he shall bring his trespass-offering unto the Lord, unto the door of the tabernacle of the congregation, even a ram for a trespass-offering. | 21. Adducet autem oblationem, pro delicto suo Jehovae ad ostium tabernaculi conventionis, arietem pro delicto. |
22. And the priest shall make au atonement for him with the ram of the trespass-offering before the Lord, for his sin which he hath done; and the sin which he hath done shall be forgiven him. | 22. Et expiabit eum sacerdos per arietem pro delicto coram Jehova, propter peccatum suum quod peccavit: et remittet ei peccatum suum quod peccavit. |
Albeit in God’s sight there is no difference between bond and free, yet their condition is diverse as regards courts of justice; “Quant aux jugemens terreins, et humains.” — Fr. Added from Fr. C.’s Latin version and Commentary agree here with the margin of, A. V. rather than the text, “she shall be scourged;” margin, “there shall be a scourging.” Dathe’s translation is “vapulabunt ambo,” and his note, “sic Vulgatus recte, sequitur enim pluralis non moriantur. Cf. Michaelis in J. M. P. V., p. 50.”
Exodus 21 This passage also taken further on in Fr.
Exodus 21:7-11 | |
7. And if a man sell his daughter to be a maid-servant, she shall not go out as the men-servants do. | 7. Quum vendiderit quispiam filiam suam in ancillam, non egredietur quemadmodum egredi solent servi. |
8. If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. | 8. Si displicuerit hero suo, nec sibi desponderit eam, redimendam curabit: populo alieno non habebit potestatem vendendi eam, quum spreverit eam. |
9. And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. | 9. Quod si filio suo desponderit eam, secundum morem filiarum faciet ei. |
10. If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. | 10. Si aliam acceperit sibi, alimentum illius, operimentum illius, et constitutionem illius non diminuet. |
11. And if he do not these three unto her, then shall she go out free without money. | 11. Quod si tria haec non fecerit illi, egredietur gratis absque argento. |
From this passage, as well as other similar ones, it plainly appears how many vices were of necessity tolerated in this people. It was altogether an act of barbarism that fathers should sell their children for the relief of their poverty, still it could not be corrected as might have been hoped. Again, the sanctity of the marriage-vow should have been greater than that it should be allowable for a master to repudiate his bond-maid, after he had betrothed her to himself as his wife; or, when he had betrothed her to his son, to make void that covenant, which is inviolable: for that principle ought ever to hold good — “Those whom God hath joined together, let not man put asunder.” ( The Hebrew text has This sentence is omitted in Ft., and the following substituted: “Ce mot doncques ou il est dit, Qu’il ne la pourra vendre a des estrangers, est entrelasse, pour monstrer, qu’il n’y eust eu nulle raison qu’il vendist celle qu’il a abusee de vaine esperance; “ this sentence, then, in which it is said that he may not sell her to strangers, is inserted to show that there was no reason why he should sell her whom he has abused with vain hopes. A. V., “If she please not.” Margin, “Heb., Be evil in the eyes of, etc.”
The next case is, that if he should betroth her to his son, (he must give her a dowry, Added from Fr., in which there is much verbal difference here.
Exodus 22
Exodus 22:16, 17 | |
16. And if a man entice a maid that is not betrothed, and lie with her; he shall surely endow her to be his wife. | 16. Quum seduxerit quispiam virginem quae non est desponsata, et coierit cum ea, dotando dotabit sibi in uxorem. |
17. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins. | 17. Si renuendo renuerit pater ejus ei dare ipsam, pecuniam appendet secundum dotem virginum. |
Hence, also, it is manifest that, although God remits the judicial penalty, fornication is displeasing to Him. As to the spiritual judgment of the conscience, there were expiations to propitiate Him; He here only has consideration for young females, lest, being deceived, and having lost their virginity, they should become prostitutes; and thus the land should be defiled by whoredom. The remedy is, that lie who has corrupted girl should be compelled to marry her, and also to give tie a dowry from his own property, lest, if he should afterwards cast her off, she should go away from her bed penniless. But, if the marriage should not please her father, the penalty imposed on her seducer is, that he should assign her a wedding portion.
Deuteronomy 24
Deuteronomy 24:5 | |
5. When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business; but he shall be free at home one year, and shall cheer up his wife which he hath taken. | 5. Quum quis acceperit uxorem novam, non egredietur ad bellum, neque injungetur ei munus: immunis erit in domo sua anno uno, et delectabit uxorem suam quam accepit. |
The immunity here given has for its object the awakening of that mutual love which may preserve the conjugal fidelity of husband and wife; for there is danger lest, if a husband departs from his wife immediately after marriage, the bride, before she has become thoroughly accustomed to him, should be too prone to fall in love with some one else. A similar danger affects the husband; for in war, and other expeditions, many things occur which tempt men to sin. God, therefore, would have the love of husband and wife fostered by their association for a whole year, that thus mutual confidence may be established between them, and they may afterwards continually beware of all incontinency.
But that God should permit a bride to enjoy herself with her husband, affords no trifling proof of His indulgence. Assuredly, it cannot be but that the lust of the flesh must affect the connection of husband and wife with some amount of sin; yet God not only pardons it, but covers it with the veil of holy matrimony, lest that which is sinful in itself should be so imputed; nay, He spontaneously allows them to enjoy themselves. With this injunction corresponds what Paul says,
“Let the husband render unto his wife due benevolence: and likewise also the wife unto the husband. Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer.” (
Numbers 5
Numbers 5:11-31 | |
11. And the Lord spoke unto Moses, saying, | 11. Loquutus est Jehova ad Mosen, dicendo: |
12. Speak unto the children of Israel, and say unto them, If any man’s wife go aside, and commit a trespass against him, | 12. Alloquere filios Israel, et dicas illis, Quum diverterit uxor cujuspiam, et praevaricata fuerit praevaricatione: |
13. And a man lie with her carnally, and it be hid from the eyes of her husband, and he kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner; | 13. Et coierit aliquis cum ea coitu seminis, absconditum autem fuerit ab oculis viri sui et delituerit, ipsaque polluta fuerit: testis vero non fuerit contra eam, neque ipsa fuerit deprehensa: |
14. And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled; or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled: | 14. Et transierit super eum spiritus zelotypiae, zelatusque fuerit uxorem suam, et ipsa polluta fuerit: vel transierit super eum spiritus zelotypiae, zelatusque fuerit uxorem suam, et ipsa non fuerit polluta: |
15. Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance. | 15. Tunc adducet vir uxorem suam ad sacerdotem, et afferet obtationem ejus cum illa, nempe decimam partem epha farinae hordeaceae: non fundet super eam oleum, neque ponet super eam thus, quia oblatio zelotypiarum est, oblatio memoriae revocans in memoriam iniquitatem. |
16. And the priest shall bring her near, and set her before the Lord. | 16. Et appropinquare faciet eam sacerdos, statuetque eam coram Jehova. |
17. And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water. | 17. Tolletque sacerdos aquam sanctum in vase testaceo, de pulvere quoque qui fuerit in pavimento tabernaculi tollet sacerdos, et mittet in aquam illam. |
18. And the priest shall set the woman before the Lord, and uncover the woman’s head, and put the offering of memorial in her hands, which is the jealousy-offering: and the priest shall have in his hand. the bitter water that causeth the curse. | 18. Tum statuet sacerdos mulierem coram Jehova, et discooperiet caput illius mulieris, ponetque super manus ejus oblationem memoriae, quae oblatio zelotypiarum est: et in manum sacerdotis erunt aquae amarae maledictae. |
19. And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse: | 19. Et adjurabit eam sacerdos, dicetque illi, Si non coierit quispiam tecum, et si non declinaveris ad immunditiam sub viro tuo, munda esto ab aquis istis amaris maledictis: |
20. But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee besides thine husband: | 20. Si vero declinaveris sub viro tuo, et polluta fueris, dederitque aliquis in te semen suum praeter virum tuum: |
21. Then the priest shall charge the woman with an oath of cursing; and the priest shall say unto the woman, The Lord make thee a curse and an oath among thy people, when the Lord doth make thy thigh to rot, and thy belly to swell: | 21. (Adjurabit, inquam, mulierem illam sacerdos adjuratione maledictionis, et dicet mulieri,) Det te Jehova in maledictionem et adjurationem in medio populi tui, quum dederit Jehova femur tuum cadens, et uterum tuum tumescentem: |
22. And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot. And the woman shall say, Amen, amen. | 22. Ingredianturque aquae maledictae istae in interiora tua, ut tumescere faciant uterum, et cadere faciant femur. Et dicet mulier illa, Amen, amen. |
23. And the priest shall write these curses in a book, and he shall blot them out with the bitter water: | 23. Et scriber maledictiones istas sacerdos in libro, et delebit postea illas cum aquis amaris: |
24. And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter. | 24. Tum ad potandum dabit mulieri aquas amaras maledictas, et ingredientur in eam aquae maledictae, in amaras. |
25. Then the priest shall take the jealousy-offering out of the woman’s hand, and shall wave the offering before the Lord, and offer it upon the altar. | 25. Postea capiet sacerdos e manu mulieris oblationem zelotypiarum, et elevabit illam coram Jehova, offeretque eam super altare. |
26. And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water. | 26. Tollet etiam sacerdos pugillum plenum de oblatione memoriam ejus, adolebitque illud super altare, et postea ad potandum dabit mulieri aquas: |
27. And when he hath made her to drink the water, then it shall come to pass, that if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people. | 27. Ad potandum, inquam, dabit ei aquas illas: et erit, si polluta fuerit, praevaricataque fuerit praevaricatione in virum suum, tunc ingredientur in illam aquae maledictae versae in amaritudinem, intumescetque uterus ejus, et cadet femur ejus: et erit mulier illa in maledictionem in medio populi sui. |
28. And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed. | 28. Quod si non fuerit polluta mulier, sed munda fuerit, munda erit, seminabiturque semine. |
29. This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled; | 29. Haec est lex zelotypiarum, quum diverterit mulier sub viro suo, et polluta fuerit. |
30. Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the Lord, and the priest shall execute upon her all this law. | 30. Aut viri super quem transierit spiritus zelotypiae, et zelatus fuerit uxorem suam, statueritque mulierem coram Jehova, ac fecerit ei sacerdos secundum omnem legem hanc. |
31. Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity. | 31. Et innocens erit vir ille ab iniquitate, mulier vero illa portabit iniquitatem suam. |
11.
But it will be better to examine the details in order. When at the outset he says, — If a man’s wife go aside, and her offense be concealed, an absurdity appears to be implied; as if He would thus bring to judgment none but those who should be convicted, whereas, if the fact were established, there would be no use in the application of the test. But the condition, “if she commit a trespass against him,” does not signify that the woman’s adultery should be discovered, but refers to the opinion of her husband; and thus the words must be paraphrased in this way: If any one should think that his wife has had connection with another man, and he cannot otherwise be relieved from the anxiety which oppresses him, let him appeal to God for that judgment, which is beyond the reach of man. Still God “Toutefois il semble bien que Dieu ait poisee le cas, qu’une femme fust chargee de presomption vehemente;” still it fully appears that God has supposed the case, that the woman should be charged upon strong presumption. — Fr. “Nous savons qu’il y a beaucoup de gens ombrageux, qui concoyvent des fantasies a la volee;” we know that there are many suspicious persons who hastily take fancies into their heads. — Fr.
15. “Litandi ritus.” — Lat. “La facon d’obtenir grace devant Dieu, et se reconcilier.” — Fr. A. V., “and shall conceive seed.” “Heb., shall be sown with seed; which the Chaldee expoundeth, shall prove with child.” — Ainsworth. “Thy thigh to fall. Heb., thy thigh falling; in Greek, thy thigh fallen; in Chaldee, thy thigh dissolved. — Ibid. “Something similar to the disease called prolapsus uteri.” — Adam Clarke.
Deuteronomy 22
Deuteronomy 22:13-21 | |
13. If any man take a wife, and go in unto her, and hate her, | 13. Quum acceperit quis uxorem, et ingressus fuerit ad eam, et odio habuerit eam, |
14. And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her I found her not a maid: | 14. Et imposuerit ei occasiones verborum, et traduxerit eam, dicendo: Uxorem hanc accepi, et accessi ad eam, et non inveni in ea virginitatem: |
15. Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate: | 15. Tunc accipiet pater puellae et mater ejus, et proferent signa virginitatis puellae eorum senioribus urbis ad portam. |
16. And the damsel’s father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her: | 16. Dicetque pater puellae senioribus, Filiam meam dedi viro huic in uxorem, et odio habet eam. |
17. And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter’s virginity. And they shall spread the cloth before the elders of the city. | 17. Et ecce, imposuit occasiones verborum, dicendo: Non inveni in filia tua virginitatem: Ecce autem signa virginitatis filiae meae. Et expandent vestimentum coram senioribus urbis: |
18. And the elders of that city shall take that man and chastise him: | 18. Tunc apprehendent seniores urbis virum, et castigabunt eum. |
19. And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife: he may not put her away all his days. | 19. Et mulctabunt eum centum argenteis, quos dabunt patri puellae, quoniam traduxit virginem Israelis: habebitque eam uxorem, nec poterit dimittere omnibus diebus suis. |
20. But if this thing be true, and the tokens of virginity be not found for the damsel: | 20. Quod si vera fuit accusatio ista, et non inventa fuerit virginitas in puella: |
21. Then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought folly in Israel, to play the whore in her father’s house: so shalt thou put evil away from among you. | 21. Tunc educent puellam ad ostium domus patris sui, et lapidabunt eam homines urbis ejus lapidibus, donec moriatur: quia perpetravit nequitiam in Israele, fornicando in domo patris sui: et auferes malum e medio tui. |
13.
18.
20. “Folly, that which is contrary to sound reason, wickedness.” — Simon’s Heb. Lex. — W. Taylor, in his Concordance, says, “Folly, rather vice:, villany, or what can be supposed in bad morals to be answerable to sapless, withered flowers, leaves, or fruit.
Deuteronomy 24
Deuteronomy 24:1-4 | |
1. When a man hath taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he hath found some uncleanness in her; then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. | 1. Si acceperit quis uxorem, et coierit cum ea, non autem invenerit gratiam in oculis ejus, eo quod invenerit in ea maculam aliquam, et seripserit ei libellum repudii, ac tradiderit in manum ejus, et emiserit e domo sua: |
2. And when she is departed out of his house, she may go and be another man’s wife. | 2. Illa vero egressa e domo ejus, abierit, et nupserit alteri viro: |
3. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; | 3. Vir deinde hic posterior oderit eam, et scripserit libellum divortii, tradideritque in manum ejus, et emiserit e domo sua, aut si vir iste posterior mortuus fuerit qui sumpserit eam sibi uxorem: |
4. Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin, which the Lord thy God giveth thee. for an inheritance. | 4. Non poterit maritus ejus prior, quia eam a se demisit, reverti, et ducere eam sibi uxorem, posteaquam polluta est: quia abominatio est coram facie Jehovae: et non inquinabis peccato terram quam Jehova Deus tuus tradet tibi in haereditatem. |
Although what relates to divorce was granted in indulgence to the Jews, yet Christ pronounces that it was never in accordance with the Law, because it is directly repugnant to the first institution of God, from whence a perpetual and inviolable rule is to be sought. It is proverbially said that the laws of nature are indissoluble; and God has declared once for all, that the bond of union between husband and wife is closer than that of parent and child; wherefore, if a son cannot shake off the paternal yoke, no cause can permit the dissolution of the connection which a man has with his wife. Hence it appears how great was the perverseness of that nation, which could not be restrained from dissolving a most sacred and inviolable tie. Meanwhile the Jews improperly concluded from their impunity that that was lawful, which God did not punish because of the hardness of their hearts; whereas they ought rather to have considered, agreeably to the answer of Christ, that man is not at liberty to separate those whom God hath joined together. (
Some interpreters do not read these three verses continuously, but suppose the sense to be complete at the end of the first, wherein the husband testifies that he divorces his wife for no offense, but because her beauty does not satisfy his lust. If, however, we give more close attention, we shall see that it is only one provision of the Law, viz., that when a man has divorced his wife, it is not lawful for him to marry her again if she have married another. The reason of the law is, that, by prostituting his wife, he would be, as far as in him lay, acting like a procurer. In this view, it is said that she was defiled, because he had contaminated her body, for the liberty which he gave her could not abolish the first institution of God, but rather, as Christ teaches, gave cause for adultery. (
Leviticus 18
Leviticus 18:19 | |
19. Also thou shalt not approach unto a woman to uncover her nakedness as long as she is put apart for her uncleanness. | 19. Ad mulierem in segregatione immunditiae suae non accedes, revelando turpitudinem ejus. |
Leviticus 20
Leviticus 20:18 | |
18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness, he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. | 18. Quicunque dormierit cum meretrice aegra, et revelaverit turpitudinem ejus, fontem ejus discooperuerit, ipsa etiam revelaverit fontem sanguinis sui: succidentur ambo e medio populi sui. |
Leviticus 20:18. This passage considered further on in Fr., under the head of “Political Supplements.”
This precept This commentary is, in Fr., appended to
Leviticus 18
Leviticus 18:1-4, 6-18 | |
1. And the Lord spoke unto Moses, saying, | 1. Loquutus est autem Jehova ad Mosen, dicendo: |
2. Speak unto the children of Israel, and say unto them, I am the Lord your God. | 2. Alloquere filios Israel et die eis, Ego Jehova Deus vester. |
3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their ordinances. | 3. Secundum opus terrae Aegypti in qua habitastis, ne feceritis: neque secundum opus terrae Chanaan in quam ego introduco vos, feceritis: et in statutis eorum ne ambuletis. |
4. Ye shall do my judgments, and keep mine ordinances, to walk there-in: I am the Lord your God. | 4. Judicia mea facite, et statuta mea observate, ut in ipsis ambuletis: ego Jehova Deus vester. |
6. None of you shall approach to any that is near of kill to him, to uncover their nakedness: I am the Lord. | 6. Nemo ad propinquam carnis suae accedat ad revelandam turpitudinem: ego Jehova. |
7. The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness. | 7. Turpitndinem patris tui et turpitudinem matris tuae non revelabis: mater tua est, non revelabis turpitudinem ejus: |
8. The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness. | 8. Turpitudinem uxoris patris tui non revelabis: turpitudo patris tui est. |
9. The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover. | 9. Turpitudinem sororis tuae, filiae patris tui, aut filiae matris tuae, quae genita est domi vel genita est foris, non revelabis turpitudinem earum. |
10. The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness. | 10. Turpitudinem filiae filii tui, vel filiae tuae non revelabis, quia turpitudo tua sunt. |
11. The nakedness of thy father’s wife’s daughter, begotten of thy father, (she is thy sister,) thou shalt not uncover her nakedness. | 11. Turpitudinem filiae uxoris partis tui, prolis patris tui, quae soror tua est, non revelabis. |
12. Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman. | 12. Turpitudinem sororis patris tui non revelabis: nam consanguinea patris tui est. |
13. Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman. | 13. Turpitudinem sororis matris tuae non revelabis, nam consanguinea matris tuae est. |
14. Thou shalt not uncover the nakedness of thy father’s brother, thou shalt not approach to his wife: she is thine aunt. | 14. Turpitudinem fratris patris tui non revelabis, ad uxorem ejus non accedes: nam uxor fratris patris tui est. |
15. Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’s wife; thou shalt not uncover her nakedness. | 15. Turpitudinem nurus tuae non revelabis: uxor filii tui est, non revelabis turpitudinem ejus. |
16. Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness. | 16. Turpitudinem uxoris fratris tui non revelabis, quia turpitudo fratris tui est. |
17. Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son’s daughter, or her daughter’s daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness. | 17. Turpitudinem mulieris et filiae ejus non revelabis: filiam filii ejus et filiam filiae ejus non accipies ad revelandam turpitudinem ejus: consanguineae sunt, scelus est. |
18. Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, besides the other in her life-time. | 18. Mulierem quoque cum sorore sua non accipies ad affligendum et revelandum turpitudinem ejus contra eam (vel, super eam) in vita sua. |
1. “A very objectionable custom, which is not only noticed by Diodorus, but is fully authenticated by the sculptures both of Upper and Lower Egypt, existed among them from the earliest times, the origin and policy of which it is not easy to explain — the marriage of brother and sister, which Diodorus supposes to have been owing to, and sanctioned by, that of His and Osiris; but as this was purely an allegorical fable, and these ideal personages never lived on earth, his conjecture is of little weight; nor does any ancient writer offer a satisfactory explanation of so strange a custom.” — Wilkinson’s Popular Account of the Ancient Egyptians, 2:224.
4.
6.
We must remember, what I have already hinted, that not only are incestuous connections out of wedlock condemned, but that the degrees are pointed out, within which marriages are unlawful. It is true, indeed, that this was a part of the political constitution which God established for His ancient people; still, it must be borne in mind, that whatever is prescribed here is deduced from the source of rectitude itself, and from the natural feelings implanted in us by Him. Absurd is the cleverness which some persons but little versed in Scripture pretend to, Thus, the third Canon of the 24th Session of the Council of Trent declares; “Si quis dixerit, eos tantum consanguinitatis et affinitatis gradus, qui Levitico exprimentur, posse impedire matrimonium, et dirimere contractum: nec posse Ecclesiam in nonnullis illorum dispensare, aut constituere, ut plures impediant, et dirimant, anathema sit.” “Atqui plane certum est, (says Lorinus, in loco,) praecepta de gradibus in isto capite contenta, cum non sint omnia pure moralia, et naturalia, sed quaedam positiva, et judicialia, per se non obligare Christianos, et idcirco posse per Ecclesiam in quibusdam dispensari.” “Sous couverture que la Loy de Moyse a cesse” — Fr. Under the pretext that the Law of Moses has ceased. “Nec Claudius ultra expectato, obvium apud forum praebet se gratantibus; senatumque ingressus ‘decretum postulat, quo justae inter patruos, fratrumque filias nuptiae etiam in posterum statuerentur.’ Neque tamen repertus est, nisi unus talis matrimonii cupitor, T. Alladius Severus, eques Romanus, quem plerique Agrippinae gratia impulsum ferebant.” — Tacitus Ann., Lib. 12:7.
If it be objected that such marriages are not prohibited to us in the New Testament, I reply, that the marriage of a father with his daughter is not forbidden; nor is a mother prohibited from marrying her son; and shall it therefore be lawful for those, who are near of kin, to form promiscuous connections? “Leur sera il pourtant licite de se mesler confusement ensemble comme bestes?” shall it therefore be lawful to them to mix together confusedly like beasts?
“Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” (
As to those who ascend or descend ill a direct line, it, sufficiently appears that there is a monstrous indecency in the connection of father and daughter, or mother and son. A licentious poet, Ovid. Metam., 10:300. “Dira canam: procul hinc natae, procul este parentes.”
“Daughters and fathers, from my song retire,
I sing of horror.”
In the collateral line, the uncles on both sides represent the father, and the aunts the mother; and, consequently, connection with them is forbidden, inasmuch as it would be of somewhat similar impropriety. The same rule affects affinity; for the step-mother, or mother-in-law, is held to stand in the relation of mother; and the step-daughter, or daughter-in-law, in that of daughter; as also the wife of the paternal or maternal uncle is to be regarded in the relation of mother. And, although express mention may not be made of it here, we must form our judgment by analogy as to what is prohibited; — the uncle on the father’s or mother’s side is not here forbidden to marry his niece; but, since the nephew is interdicted from marrying his paternal or maternal aunt, the mutual relation of the inferior to the superior degree must prevail. But if any should contend that there is a difference, the reason added by Moses refutes his objection, for it is said, “She is thy father’s or thy mother’s near kinswoman.” Hence it follows, that a niece is guilty of incest if she marries her uncle on either side. As to brothers and sisters, God pronounces that marriage with a sister, although she be not uterine, is unlawful; for He forbids the uncovering of the turpitude of a sister, who is either the daughter of thy father or thy mother.
16. In Willet this exposition is attributed to Radulph., Blesensis, and Borrhaus. Thus Augustine (De Civit. Dei. 15:16. Section 2,) says, — “quod fiebat cum consobrina, pene cum sorore fieri videbatur: quia et ipsi inter se propter tam propinquam consanguinitatem fratres vocantur, et pene germani sunt.”
18.
Since from long custom it is established that cousins-german should not marry, we must beware of giving scandal lest too unbridled a liberty should expose the Gospel to much reproach; and we must bear in mind Paul’s admonition, to abstain even from things lawful when they are not expedient. (
Deuteronomy 22
Deuteronomy 22:30 | |
30. A man shall not take his father’s wife, nor discover his father’s skirt. | 30. Non accipiet quisquam uxorem patris sui, neque discooperiet oram patris sui. |
30.
These Supplements are Judicial Omitted in the French; and the ensuing verses considered under the “Political Supplements” of the Commandment.
Leviticus 20
Leviticus 20:11, 12, 14, 17, 19-24 | |
11. And the man that lieth with his father’s wife hath uncovered his father’s nakedness: both of them shall surely be put to death; their blood shall be upon them. | 11. Quicunque concubuerit cum uxore patris sui, turpitudinem patris sui revelavit: moriendo morientur ambo, sanguis eorum super eos. |
12. And if a man lie with his daughter-in-law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them. | 12. Vir qui coierit cum nuru sua, moriendo morientur ambo: flagitium admiserunt, sanguis eorum super eos. |
14. And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. | 14. Qui acceperit mulierem et matrem ejus, scelus est: igni comburent illum et illas, ne sit scelus in medio vestri. |
17. And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off ill the sight of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. | 17. Quisquis acceperit sororem suam filiam patris sui, vel filiam matris suae, et viderit turpitudinem ejus, ipsaque viderit turpitudinem illius, foeditas est: propterea succindentur ambo coram oculis populi sui: turpitudinem sororis suae revelavit, iniquitatem suam feret. |
19. And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he uncovereth his near kin: they shall bear their iniquity. | 19. Turpitudinem sororis matris tuae et sororis patris tui, non discooperies: quia propinquam suam nudavit, iniquitatem suam portabunt. |
20. And if a man shall lie with his uncle’s wife, he hath uncovered his uncle’s nakedness: they shall bear their sin; they shall die childless. | 20. Quisquis dormierit cum uxore fratris patris sui, turpitudinem fratris patris sui revelavit, iniquitatem suam portabunt, orbati morientur. |
21. And if a man shall take his brother’s wife, it is an unclean thing; he hath uncovered his brother’s nakedness: they shall be childless. | 21. Qui acceperit uxorem fratris sui, opprobrium est, turpitudinem fratris sui revelavit, orbati erunt. |
22. Ye shall therefore keep all my statutes, and all my judgments, and do them; that the land, whither I bring you to dwell therein, spew you not out. | 22. Custodite itaque omnia statuta mea, et omnia judicia, et facite ea, ut non evomat vos terra in quam ego introduco vos ut illic habitetis. |
23. And ye shall not walk in the manners of the nations which I cast out before you: for they committed all these things, and therefore I abhorred them. | 23. Neque ambuletis in statutis gentis quam ego ejiciam a facie vestra: omnia enim ista fecerunt, et detestatus sum eas. |
24. But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the Lord your God, which have separated you from other people. | 24. Vobis autem dixi, Possidebitis terram eorum, quam ego daturus sum vobis ut haereditate eam possideatis terram fluentem lacte et melle: ego Jehova Deus vester qui separavi vos a populis. |
Nothing new occurs here, for the object of Moses was, by the enactment of penalties, to sanction the instruction lately given. By previously condemning incestuous marriages, he would cite the Israelites before God, in order that their consciences might abhor the crime, although he gave them nothing to fear from earthly judges; whereas now he alarms them by the dread of punishment, in case any should indulge themselves with too great security. He does not chastise the incestuous with rods, as if they were only guilty of a light offense; but he pronounces it to be a capital crime, if any had sinned against the law of nature; and first he condemns the step-mother and step-son to death, if they should have had connection with each other; he then makes the same decree with reference to the father-in-law and daughter-in-law; and, thirdly, the step-father and step-daughter. But when, if a man cohabits at the same time with a mother and her daughter, he extends the punishment to the mother also, it must be understood, provided she also consents to the abominable medley; for, if a man, against the mother’s will, seduces her daughter, and the mother is unable to resist it if she would, she is free from guilt. The same punishment is awarded to brother and sister, and nephew and aunt, and it is extended also to affinity; if any should cohabit with the wife of his uncle or his brother. We have elsewhere explained the meaning of the expression, “their blood shall be upon them;” i.e., that the cause of their death is to be imputed to none but the gross criminals themselves, lest their judges, under the cloak of humanity, should shrink from being severe, since it often happens that those who do not sufficiently weigh the atrocity of the evil, are led away by an empty show of clemency. “Sont ployables, et faciles a pardoner;” are pliable and easily disposed to pardon. — Fr.
22.
A Political Supplement
Deuteronomy 25 Considered in Fr., under the General Supplements.
Deuteronomy 25:11, 12 | |
11. When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets; | 11. Quum rixati fuerunt viri simul alter cum altero, et accesserit uxor unius ut eruat maritum suum e manu percutientis eum, et immiserit manum suam, apprehenderitque pudenda ejus: |
12. Then thou shalt cut off her hand, thine eye shall not pity her. | 12. Tunc abscindes manum illius, nec oculus tuus parcet. |
This Law is apparently harsh, but its severity skews how very pleasing to God is modesty, whilst, on the other hand, He abominates indecency; for, if in the heat of a quarrel, when the agitation of the mind is an excuse for excesses, it was a crime thus heavily punished, for a woman to take hold of the private parts of a man who was not her husband, much less would God have her lasciviousness pardoned, if a woman were impelled by lust to do anything of the sort. Neither can we doubt but that the judges, in punishing obscenity, were bound to argue from the less to the greater. A threat is also added, lest the severity of the punishment should influence their minds to be tender and remiss ill inflicting it. It was indeed inexcusable effrontery, willfully to assail that part of the body, from the sight and touch of which all chaste women naturally recoil.
Deuteronomy 22
Deuteronomy 22:12, 5 | |
12. Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself. | 12. Fimbrias facies tibi in quatuor oris operimenti tui quo operies te. |
5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. | 5. Mulier non feret arma viri, nec induet vir muliebre vestimentum: quia abominatio Jehovae Dei tui est quicunque haec facit |
12. This also was a part of, or accessory to, chastity, to have regard to modesty in dress; for since the thighs were then without covering, a door was thus opened to many improprieties, if the upper garments were not closed, and many, as if by accident, would have abused this, if it had been allowed, as an incentive to licentiousness; for we see that many rush into such excesses of lasciviousness, as to glory in their shame. God, therefore, would have the flaps of their gowns thus drawn together by ties or latchets, that not even by chance could those parts be uncovered, which cannot be decently or modestly looked upon. But if divine provisions were made even with respect to their garments, so that the elect people should cultivate decency, and diligently guard against everything immodest, it is abundantly clear that not only were adulteries condemned, but whatever is repugnant to purity and chastity. This passage is improperly referred to the fringes which were sewed to their garments to renew the recollection of the Law, since decency and delicacy are here alone regarded.
5. This decree also commends modesty in general, and in it God anticipates the danger, lest women should harden themselves into forgetfulness of modesty, or men should degenerate into effeminacy unworthy of their nature. Garments are not in themselves of so much importance; but as it is disgraceful for men to become effeminate, and also for women to affect manliness in their dress and gestures, propriety and modesty are prescribed, not only for decency’s sake, but lest one kind of liberty should at length lead to something worse. The words of the heathen poet are very true: The quotation is from Juvenal, Sat. 6:252: “Quem praestare potest mulier galeata pudorem, The Fr. translation is forcible: “qu’une femme, qui contrefait le gendarme, et fuit son sexe, ne gardera nulle honte.”
Quae fugit a sexu.”
“What shame can she, who wears a helmet, show,
Her sex deserting?”
Wherefore, decency in the fashion of the clothes is an excellent preservative of modesty.
The Eighth Commandment
Exodus 20
Exodus 20:15 | |
15. Thou shalt not steal. | 15. Non furaberis. |
THE REPETITION OF THE SAME COMMANDMENT
Deuteronomy 5
Deuteronomy 5:19 | |
19. Neither shalt thou steal. | 19. Non furaberis. |
Since charity is the end of the Law, we must seek the definition of theft from thence. This, then, is the rule of charity, that every one’s rights should be safely preserved, and that none should do to another what he would not have done to himself. It follows, therefore, that not only are those thieves who secretly steal the property of others, but those also who seek for gain from the loss of others, accumulate wealth by unlawful practices, and are more devoted to their private advantage than to equity. Thus, rapine is comprehended under the head of theft, since there is no difference between a man’s robbing his neighbor by fraud or force. But, in order that God may the better withhold His people from all fraudulent injustice, He uses the word theft, which all naturally abhor as disgraceful. For we know under how many coverings men bury their misdeeds; and not only so, but also how they convert them into praise by false pretexts. Craft and low cunning is called prudence; and he is spoken of as provident and circumspect who cleverly overreaches others, who takes in the simple, and insidiously oppresses the poor. Since, therefore, the world boasts of vices as if they were virtues, and thus all freely excuse themselves in sin, God wipes away all this gloss, when tie pronounces all unjust means of gain to be so many thefts. Nor let us be surprised that this decision should be given by the divine tribunal, when the philosophers deliver nearly the same doctrine.
We must bear in mind also, that an affirmative precept, as it is called, is connected with the prohibition; because, even if we abstain from all wrong-doing, we do not therefore satisfy God, who has laid mankind under mutual obligation to each other, that they may seek to benefit, care for, and succor their neighbors. Wherefore He undoubtedly inculcates liberality and kindness, and the other duties, whereby human society is maintained; and hence, in order that we may not be condemned as thieves by God, we must endeavor, as far as possible, that every one should safely keep what he possesses, and that our neighbor’s advantage should be promoted no less than our own.
The Exposition of the Commandment
Leviticus 19
Leviticus 19:11, 13 | |
11. Ye shall not steal, neither deal falsely, neither lie one to another. | 11. Non furabimini et non negabiris, neque mentiemini quisque proximo suo. |
13. Thou shalt not defraud thy neighbor, neither rob him: the of him that is hired shall not abide with thee all night until the morning. | 13. Non opprimes proximum tuum, neque rapies: nec morabitur opus mercenarii apud to usque mane. |
God here explains somewhat more clearly His mind and design, for He enumerates as thefts eases in which either deceit or violence is employed. The two words, which we have translated to deny, and to lie, signify also to deceive; as also to lie, or to frustrate hope. A. V., “deal falsely, neither lie.” Ainsworth, “neither falsely deny, nor deal falsely.”
“put away lying, and to speak every man truth with his neighbor; for we are members one of another.” (
In the second passage, God commands men to demean themselves meekly and temperately with their neighbors, so as to abstain from all unjust oppression. The meaning which Jerome A. V., “Non facies calumniam proximo tuo, nec vi opprimes eum.” “The first of these terms signifies to oppress by fraud; the second to oppress by violence. Against both these offenses, John the Baptist warned the soldiers who came to him; “Et a mon avis que le premier est comme genre, et le second comme espece;” and, in my opinion, that the first is, as it were, genus, and the second species. — Fr.
Deuteronomy 24
Deuteronomy 24:14, 15 | |
14. Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: | 14. Non opprimes mercenarium pauperem et egenum e fratribus tuis, et ex peregrinis tuis qui sunt in terra tua, intra portas tuas. |
15. At his day thou shalt give him his hire, neither shall the sun go down upon it; for he ‘is poor, and setteth his heart upon it: lest he cry against thee unto the Lord, and it be sin unto thee. | 15. Die suo reddes mercedem ejus, neque occumbet super eam sol: quia pauper est, et ea sustentat animam suam: ne clamet contra te ad Jehovam, et sit in te peccatum. |
14. The expression on which C. founds this statement is translated by himself “ea (i.e., mercede) sustentat animam suam;” in our A. V., “setteth his heart upon it; “ margin, “Heb., lifteth his soul unto it.” Dathe has, “eam anhelat;” Ainsworth, “and unto it he lifteth up his soul,” and his note is, “that is, hopeth for and desireth it for the maintenance of his life. So the Greek here translateth, he hath hope; and in.
Deuteronomy 25
Deuteronomy 25:4 | |
4. Thou shalt not muzzle the ox when he treadeth out the corn. | 4. Non obligabis os bovi trituranti. |
4.
Exodus 22
Exodus 22:21-24 | |
21. Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. | 21. Peregrinum non opprimes, neque spoliabis: quia peregrini fuistis in terra AEgypti. |
22. Ye shalt not afflict any widow, or fatherless child. | 22. Nullam viduam nec pupillum affligetis. |
23. If thou afflict them in any wise, and the, and cry at all unto me, I will surely hear their cry: | 23. Si affligendo afflixeritis eum, certe si clamando clamaverit ad me, audiendo audiam clamorem ejus: |
24. And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. | 24. Irasceturque furor meus, et occidam vos gladio, eruntque uxores vestrae viduae, et filii vestri pupilli. |
Leviticus 19
Leviticus 19:33, 34 | |
33. And if a stranger sojourn with thee in your land, ye shall not vex him. | 33. Si peregrinatus tecum fuerit peregrinus in terra vestra, non opprimetis illum. |
34. But the stranger that dwelleth with you shall be unto you as one horn among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the Lord your God. | 34. Tanquam indigena ex vobis, erit vobis peregrinus qui peregrinatur apud vos, et diliges eum sicut teipsum: quia peregrini fuistis in terra: ego Jehova Deus vester. |
Leviticus 19:33.
The nature of the punishment is also expressed; those who have afflicted widows and orphans shall perish by the sword, so that their own widows and orphans may be exposed to the audacity, violence, and knavery of the ungodly. Moreover, it must be observed that, in the second passage, they are commanded to love strangers and foreigners as themselves. Hence it appears that the name of neighbor is not confined to our kindred, or such other persons with whom we are nearly connected, but extends to the whole human race; as Christ shows in the person of the Samaritan, who had compassion on an unknown man, and performed towards him the duties of humanity neglected by a Jew, and even a Levite. (
Deuteronomy 10
Deuteronomy 10:17-19 | |
17. ...God,...regardeth not persons, nor taketh reward. | 17. Deus non accipit personam, neque recipit munus. |
18. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. | 18. Faciens judicium pupillo et viduae, diligens peregrinum, dando et panem et vestimentum. |
19. Love ye therefore the stranger; for ye were strangers in the land of Egypt | 19. Diligite igitur peregrinum, quia peregrini fuistis in terra, AEgypti. |
He confirms the foregoing decree by a reference to the nature of God Himself; for the vile and abject condition of those with whom we have to do, causes us to injure them the more wantonly, because they seem to be altogether deserted. But God declares that their unhappy lot is no The Fr. gives a different turn to this: “Or Dieu declare que leur pourete et misere n’empechera point de les secourir: d’autant qu’ils ne amusent point a la personne;” Now, God declares, that their poverty and misery shall not prevent their being succored; so that they should not be interested by their person.
Leviticus 19
Leviticus 19:35, 36 | |
35. Ye shall do no unrighteousness in judgment, in mete-yard, in weight, or in measure. | 35. Non facietis iniquitatem in judicio, in dimensione, in pondere et mensura. |
36. Just balances, just weights, a just ephah, and a just bin, shall ye have: I am the Lord your God, which brought you out of the land of Egypt. | 36. Statera justa, pondera justa, epha justum, et hin justum erit vobis. |
Deuteronomy 25
Deuteronomy 25:13-16 | |
13. Thou shalt not have in thy bag divers weights, a great and a small. | 13. Non erit tibi in sacculo tuo pondus et pondus, majus et minus: |
14. Thou shalt not have in thine house divers measures, a great and a small. | 14. Non erit tibi in domo tua modius et modius, major et minor. |
15. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God giveth thee. | 15. Pondus perfectum et justum erit tibi, modius perfectus et justus erit tibi, ut proroges dies tuos super terram quam Jehova Deus tuus dat tibi. |
16. For all that do such things, and all that do unrighteously, are an abomination unto the Lord thy God. | 16. Quia abominatio Jehovae Dei tui est quicunque facit haec, omnis faciens iniquitatem. |
Leviticus 19:35. “Inter falsarios.” — Lat. “Pour faussaire.” — Fr. Modest. 1. penult, ad legem Corn. de fals. — C. This law is to be found in Digest. 48, tit. 11, De falsis, 32, “Si venditor mensuras publice probatas vini, frumenti, vel cujuslibet rei, aut emptor corruperit, dolove malo fraudem fecerit, quanti ea res est, ejus dupli condemnatur. Decretoque Divi Hadriani praeceptum est in insulam eos relegari, qui pondera, aut mensuras falsassent.”
Deuteronomy 19
Deuteronomy 19:14 | |
14. Thou shalt not remove thy neighbor’s land-mark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the Lord thy God giveth thee to possess it. | 14. Non transferes terminum proximi tui quem finierint majores in haereditate tua, quam haereditate accipies in terra quam Jehova Deus tuus dat tibi ut possideas eam. |
A kind of theft is here condemned which is severely punished by the laws of Rome; “In the digests there is a vague law, de termino moto, Digestor. Lib. 47. tit. 21, on which Calmer remarks, that, though the Romans had no determined punishment for those who removed the ancient land-marks, yet, if slaves were found to have done it with an evil design, they were put to death; that persons of quality were sometimes exiled when found, guilty; and that others were sentenced to primary fines, or corporal punishment. — Adam Clarke, in loco. “Est desia assez convaincu par ce seul acte d’avoir voulu debouter le possesseur de son champ;” is already sufficiently convicted by this act alone of having wished to deprive the possessor of his land. — Fr.
Exodus 22
Exodus 22:26, 27 | |
26. If thou at all take thy neighbor’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: | 26. Si in pignus acceperis vestimentum proximi tui, antequam occubuerit sol restitues illud ei. |
27. For that is his covering only; it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious. | 27. Quia ipsum solum est operimentum ejus, illud vestimentum ejus est cuti suae in quo dormiat, et erit quum clamaverit ad me, tunc exaudiam: sum enim misericors. |
Deuteronomy 24
Deuteronomy 24:6, 10-13, 17, 18 | |
6. No man shall take the nether or the upper millstone to pledge: for he taketh a man’s life to pledge. | 6. Non accipiet quisquam pro pignore metam et catillum, quia animam ipse acciperet pro pignore. |
10. When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge. | 10. Quum mutuabis proximo tuo aliquid mutuum, non ingredieris domum ejus ut capias pignus ejus. |
11. Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. | 11. Foris subsistes, et vir cui mutuabis afferet ad te pignus foras. |
12. And if the man be poor, thou shalt not sleep with his pledge. | 12. Quod si vir pauper fuerit, non dormies cum pignore ejus. |
13. In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the Lord thy God. | 13. Restituendo ei restitues pignus dum sol occumbit: ut dormiat in vestimento suo, et benedicat tibi: eritque tibi in justitiam coram Jehova Deo tuo. |
17. Thou shalt not pervert the judgment of the stranger, nor of the fatherless, nor take a widow’s raiment to pledge: | 17. Non pervertes judicium pupilli et peregrini, non capies in pignus vestimentum viduae. |
18. But thou shalt remember that thou wast a bond-man in Egypt, and the Lord thy God redeemed thee thence: therefore I command thee to do this thing. | 18. Recordare quod servus fueris in AEgypto, et redemerit te Jehova Deus tuus inde: idcirco praecipio tibi ut hoc facias. |
Deuteronomy 24:6. Added from Fr.
10. “It shall be righteousness unto thee,” A. V., and rightly, as it would appear, for, as Piscator (in Poole’s Syn.) remarks, “ante
What he had previously prescribed respecting the poor, lie afterwards applies to widows alone, yet so as to recommend all poor persons to us under their name; and this we gather both from the beginning of the verse (17,) in which lie instructs them to deal fairly and justly with strangers and orphans, and also from the reason which is added, viz., that they should reflect that they were bondmen in the land of Egypt; for their condition there did not suffer them proudly to insult the miserable; and it is natural that he should be the more affected with the ills of others who has experienced the same. Since, then, this reason is a general one, it is evident also that the precept is general, that we should be humane towards all that are in want.
Leviticus 25
Leviticus 25:35-38 | |
35. And if thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him; yea, though he be a stranger, or a sojourner: that he may live with thee. | 35. Si attenuatus fuerit frater tuus, et vacillaverit manus ejus apud te, fulcies illum (vel, apprehendes ut sustineas): peregrinum et advenam: et vivet tecum. |
36. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. | 36. Non accipies usuram ab eo et augmentum: sed timebis Deum tuum: vivetque frater apud te. |
37. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. | 37. Pecuniam tuam non dabis ei ad usuram, nec cum augmento dabis escam tuam. |
38. I am the Lord your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God. | 38. Ego Jehova Deus vester qui eduxi vos de terra AEgypti, ut darem vobis terram Chanann, ac essem vobis in Deum. |
Deuteronomy 23
Deuteronomy 23:19, 20 | |
19. Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury. | 19. Non foenerabis fratri tuo foenus pecuniae, foenus cibi, foenus cujuscunque rei in qua foenus exercetur. |
20. Unto a stranger thou mayest lend upon usury, but unto thy brother thou shalt not lend. upon usury; that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. | 20. Extraneo foenerabis, ac fratri tuo non foenerabis: ut benedicat tibi Jehova Deus tuus in omni applicatione manus tuae super terram ad quam ingrederis, ut possideas eam. |
From these passages we learn that it is not enough to refrain from taking the goods of another, unless we also constantly exercise humanity and mercy in the relief of the poor. Heathen authors also saw this, although not with sufficient clearness, (when they declared Added from Fr. “Atque ita placet Stoicis, quae in terris gignuntur ad usum hominum omnia creari, homines autem hominum causa esse generatos, ut ipsi inter se aliis alii prodesse possent.” — Cic. de Off. 1:7.
“we should drink waters out of our own cistern, It will be seen that these verses are abbreviated, and slightly paraphrased by C. His exposition of them, which is not the ordinary one, agrees with that of Junins in Poole’s Syn.
for, after he has enjoined us each to be contented with what is our own, without seeking to enrich ourselves by the loss of others, he adds that those who have abundance do not enjoy their possessions as they ought, unless they communicate them to the poor for the relief of their poverty. For this is the reason, as Solomon tells us elsewhere, why “the rich and the poor meet together; and the Lord is the maker of them all.” (
Exodus 22
Exodus 22:25 | |
25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. | 25. Si pecuniam mutuam dederis populo, meo pauperi qui est tecum, non eris ei sicut usurarius: non imponetis ei usuram. |
25. See C. on Luke 6:35. Harmony of the Evang., vol. 1 p. 302. — (Calvin Soc. edit.,) together with the Editor’s note.
Before descending to speak of loans, God here adverts to poverty and distress, ( Margin. A. V., “If his hand faileth, then thou shalt strengthen him.” “When a man is so impoverished that he hath no means, they are commanded to strengthen him, as taking him by the hand; so the Lord is said to strengthen the right hand of Cyrus, when he assisted him against his enemies, “Il a entendu qu’on les traittast humainement;” He implied that they should be treated with humanity. — Fr.
A precept is added as to lending without interest, which, although it is a political law, still depends on the rule of charity; inasmuch as it can scarcely happen but that the poor should be entirely drained by the exaction of interest, and that their blood should be almost sucked away. Nor had God any other object in view, except that mutual and brotherly affection should prevail amongst the Israelites. It is plain that this was a part of the Jewish polity, because it was lawful to lend at interest to the Gentiles, which distinction the spiritual law does not admit. The judicial law, however, which God prescribed to His ancient people, is only so far abrogated as that what charity dictates should remain, i.e., that our brethren, who need our assistance, are not to be treated harshly. Moreover, since the wall of partition, which formerly separated Jew and Gentile, is now broken down, our condition is now different; and consequently we must spare all without exception, both as regards taking interest, and any other mode of extortion; and equity is to be observed even towards strangers. “The household of faith.” indeed, holds the first rank, since Paul commands us specially to do good to them, (
As touching the political law, no wonder that God should have permitted His people to receive interest, from the Gentiles, since otherwise a just reciprocity would not have been preserved, without which one party must needs be injured. God commands His people not to practice usury, and still lays the Jews alone, and not foreign nations, under the obligation of this law. In order, therefore, that equality (ratio analogica) might be preserved, He accords “Il permet aux Juifs pareille liberte envers les nations estranges, que les Payens se donnoyent envers les Juifs; “He permits the Jews to have equal liberty with respect to foreign nations, with that which the heathen gave themselves with respect to the Jews. — Fr.
The question now is, whether usury is evil in itself; and surely that which heathens even have detested appears to be by no means lawful to the children of God. We know that the name of usurer has everywhere and always been infamous and detested. Thus Cato, “Furem dupli condenmari, foeneratorem quadrupli.” Cato de R. Rust. in procem. “Ex quo genere comparationis illud est Catonis senis; a quo quum quaereretur, quid maxime in re familiari expediret, respondit, Bene pascere. Quid secundum? Satis bene pascere. Quid tertium? Male pascere. Quid quartum? orare. Et, cum ille, qui quaesierat, dixisset, Quid foenerari? Tum Cato, Quid hominem, inquit, occidere?” Cic. de Off. 2:24. In Fr. the following sentence is here inserted: — “Ce titre la doncques a este favorable: comme en nostre langage Francois le mot d’Usure sera assez en horreur, mais les interests ont la vogue sous nulle difficulte ni scrupule:” This title then was an euphemism, as in our French language, the word Usury will be sufficiently dreaded, whilst Interest is current without difficulty or scruple. Say. Econ. Polit. B. 2 Ch. 8 Section 1., tells us that, “L’interet...s’appelait, auparavant usure, et c’etait le mot propre, puisque l’interet est un prix, un loyer qu’on paie pour avoir la jouissance d’une valeur. Mais ce mot est devenu odieux; il ne reveille plus que l’idee d’un interet illegal, exorbitant, et on lui en a substitue un autre plus honnete et moins expressif selon la coutume.” “Terre ou marchandise.” — Fr. “Ainsi, combien que ce nom d’Usure ait este favorable de soy du commencement, en la fin il a este diffame;” Thus, although this word Usury was of no ill meaning in its origin, in the end it has been abused. — Fr. See C. on Ezekiel 18:5-9, where the subject is more fully discussed. C. Soc. Edit. vol. 2 p. 225, et seq. See also Mr. Myers’s Dissertation, ibid., p. 469. Addition in Fr., “Je say qu’on nomme cela Interest, mais ce m’est tout un:” I know that they call this interest, but this is all the same to me. Polit., lib. 1. cap. 10. “The enemies to interest in general, (says Blackstone,) make no distinction between that and usury, holding any m-crease of money to be indefensibly usurious. And this they ground, as well on the prohibition of it by the Law of Moses among the Jews, as also upon what is said to be laid down by Aristotle, that money is naturally barren, and to make it breed money is preposterous, and a perversion of the end of its institution, which was only to serve the purposes of exchange, and not of increase.” The hypothetical form in which he attributes this dictum to Aristotle, he explains in a note to be, because “this passage hath been suspected to be spurious.” — Comment, on the Laws of England, b. 2. ch. 30 sec. 454.
Let us now examine the words. In the first place, where we have translated the words, “Thou shalt not be to him as a usurer,” C. here uses the word foenerator; whereas his translation is, it will be seen, usurarius. A. V., “The extortioner.” “Neque id (quod stultissimum est) certare cum usuris fructibus praediorurn.” Cic. Or. in Cat. 2da. 8, i.e., says Facciolati in voce certo, “tot usuris se onerare, ut praediorum fructus exaequent: qua ratione fructus cum usuris committuntur, et certant, et plerumque superantur, quia usurae quotannis certae sunt, fructus autem incerti.” Fr., “Car combien que ceux qui possedent beaucoup soyent aucunefois epuisez, pource qu’ils ne sont que receveurs de ceux auxquels ils doyvent;” for, although those who possess much are often ruined, because they are only the receivers of their creditors, etc.
The third passage, however, admirably explains the meaning of God, since it extends usury to corn and wine, and all other articles. For many contracts were invented by artful men, whereby they pillaged the needy without ignominy or disgrace: and now-a-days no rapacity is more cruel than that which imposes a payment upon debtors, without any mention of usury; for instance, if a poor man should ask the loan of six measures of wheat, the creditor will require seven to be repaid; or if the same thing should happen as regards wine. This profit will not be called usury, because no money will pass; but God, indirectly casting ridicule upon their craftiness, shows that this plague of usury Foenebre malum.” — Lat. “Ceste vermine d’usure.” — Fr.
Deuteronomy 22
Deuteronomy 22:1-3 | |
1. Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother. | 1. Non videbis bovem fratris tui aut pecudem errantes, et abscondes te ab eis: reducendo reduces ad fratrem tuum. |
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. | 2. Etiam si non fuerit frater tuus propinquus tibi, neque noveris eum, colliges tamen illos in domum tuam, et erunt tecum donec requirat frater tuus ut restituas ei. |
3. In like manner shalt thou do with his ass, and so shalt thou do with his raiment; and with all lost thing of thy brother’s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself. | 3. Sic facies de asino ejus, sic facies de vestimento ejus, sic facies de omni re amissa fratris tui quae perierit ab ipso: si inveneris eam, non occultabis te. |
Exodus 23
Exodus 23:4 | |
4. If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again. | 4. Si occurreris bovi inimici tui, et asino ejus erranti, reducendo reduces ad illum. |
Exodus 23:4. “Soyent pitoyables, et humains pour faire plaisir a chacun;” should be pitiful and humane, to show kindness to all. — Fr.
Numbers 5
Numbers 5:5-7 | |
5. And the Lord spoke unto Moses, saying, | 5. Loquutus est Jehova ad Mosen, dicendo: |
6. Speak unto the children of Israel, when a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty; | 6. Alloquere filios Israel, Vir sive mulier quum fecerint ex omnibus peccatis hominum, transgrediendo transgressione in Jehovam, et deliquerit anima illa: |
7. Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed. | 7. Fatebuntur peccatum suum quod fecerunt: et restituet delictum suum in solidum, et quintam ejus partem superaddet, dabitque ei in quem peccaverit. |
5. See vol. 2. p. 273, on Numbers 5:8.
Exodus 23
Exodus 23:8 | |
8. And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. | 8. Ne accipias munus: quia munus excaecat videntes, et pervertit verba justorum. |
Leviticus 19
Leviticus 19:15 | |
15. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor. | 15. Non facies iniquitatem in judicio, non suscipies faciem pauperis, neque honorabis causam magni: in justitia judicabis proximum tuum. |
Exodus 23:8. “Il n’y a rien plus enorme, que d’en faire une caverne de brigans;” there is nothing more enormous than to make a den of robbers of it. — Fr. Fr. “Et de faict, ce titre la suffit entre les payens pour diffamer les juges, de les appeler argentiers;” and, in fact, this title sufficed among the heathen to bring their judges into disrepute, to call them argentiers. See Cic. Ep. in Att. 1:16, “Insectandis vero, exagitandisque nummariis judicibus.” Item, Verr. 5:57, et pro Cluent., 36.
Deuteronomy 16
Deuteronomy 16:19, 20 | |
19. Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. | 19. Non inflectes judicium, non agnosces personam, neque capies munus: quia munus excaecat oculos sapientum, et pervertit verba justorum. |
20. That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee. | 20. Justitiam, justitiam sequeris, ut vivas, et possideas terram quam Jehova Deus tuus dat tibi. |
20. “Justitiam, justitiam.” — Lat. See Margin A. V., “Heb., Justice, justice.”
Exodus 23
Exodus 23:3, 6 | |
3. Neither shalt thou countenance a poor man in his cause. | 3. Pauperem non honorabis ex sua causa. |
6. Thou shalt not wrest the judgment of thy poor in his cause. | 6. Non inflectes judicium pauperis tui in lite ejus. |
6.
Political Supplements to the eighth Commandment
Exodus 22
Exodus 22:1-4 | |
1. If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep. | 1. Quum furatus fuerit quis bovem aut pecudem, et jugulaverit, aut vendiderit, quinque boves reddet pro illo bove, et quatuor pecudes pro pecude illa: |
2. If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. | 2. (Si in effossione inventus fuerit fur, et percussus fuerit, et inde mortuus, non erit ei in sanguinem. |
3. If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution: if he have nothing, then he shall be sold for his theft. | 3. Si ortus fuerit sol super eum, erit ei in sanguinem:) reddendo reddet: si non sit ei, vendetar propter furtum suum. |
4. If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep, he shall restore double. | 4. Si deprehendatur in manu ejus furtum a bove usque ad asinum, usque ad pecudem: viva duo reddet. |
Thus far God has proclaimed Himself the avenger of iniquities, and, citing thieves before His tribunal, has threatened them with eternal death. Now follow the civil laws, the principle of which is not so exact and perfect; since in their enactment God has relaxed His just severity in consideration of the people’s hardness of heart.
What God formerly delivered to His people the heathen legislators afterwards borrowed. Draco, indeed, was more severe, but his extreme rigor became obsolete by the silent consent of the people of Athens; and the Decemvirs borrowed from Solon part of their law, which they published in the ten tables, although there were some variations in the distinction of the double or quadruple restitution, and in process of time other alterations were afterwards made. But if all things be duly considered, it will be found that both Solon and the Decemvirs have made a change for the worse, wherever they have varied from the law of God. First of all, no distinction The negative added from Fr. See A. Gell. 11:18. “Il est dit en la loy;” it is said in the law. — Fr. This first opinion is “that (says Corn. a Lapide) of S. Thomas, 1:2. q. 105, art. 2. ad 9., after Strabo; God commands that a thief should restore five oxen for one, because the ox has five utilities; first, it is killed in sacrifice; secondly, its flesh is eaten; thirdly, it ploughs; fourthly, it gives milk; fifthly, it supplies leather; — whilst a sheep only has four advantages; for, first, it is slain in sacrifice; secondly, its flesh is eaten; thirdly, it gives milk; fourthly, it gives wool.” The second opinion is attributed to Junius by Willet, “oportet hunc furem audacem, et versutum esse.”
2. This provision of the Twelve Tables is thus given by A. Gell. 11. ult., “Si nox furtum faxit, sim (si eum) quis occisit, jure caesus esto: si luci furtum faxit, sim aliquis endo (in) ipso furto capsit, verberator, illique, cui furtum factum escit (erit) addicitor, sed non nisi is, qui interemturus erat, quiritaret,” i.e., shall have called out for assistance.
3. “Sed enim M. Cato in oratione quam de praeda militibus dividenda scripsit, vehementibus et illustribus verbis de impunitate peculatus atque licentia conqueritus. Ea verba, quoniam nobis impense placuerunt, adscripsimus: Fures (inquit) privatorum furtorum in nervo atque in compedibus aetatem agunt: fures autem publici in auto atque in purpura.” — A. Gell. 11 ult.
Exodus 22
Exodus 22:5-13 | |
5. If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. | 5. Si depasci fecerit quispiam agrum aut vitem, et immiserit jumentum suum ut depasceretur agrum alterius: bonum agri ejus et bonum vineae ejus restituet. |
6. If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution. | 6. Quum egressus fuerit ignis, et invenerit spinas: absumptusque fuerit acervus, vel seges, vel ager, reddendo redder qui ignem accendit, rem combustam. |
7. If a man shall deliver unto his neighbor money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, let him pay double. | 7. Quum dederit quispiam proximo suo argentum, vel vasa ad custodiendum, et furto ablatum fuerit e domo viri illius: si inventus fuerit fur, reddet duplum. |
8. If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbor’s goods. | 8. Si non inventus fuerit fur, tunc applicabitur dominus domus ad judices, annon miserit manum suam in substantiam proximi sui. |
9. For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbor. | 9. Super omni causa praevaricationis, super bove, super asino, super pecude, super vestimento, super omni re amissa: quum dixerit quispiam hoc esse, usque ad judices veniet causa utriusque: et quem damnaverint judices, is reddat duplum proximo suo. |
10. If a man deliver unto his neighbor an ass, or an ox, or a sheep, or any beast, to keep, and it die, or be hurt, or driven away, no man seeing it: | 10. Si dederit quispiam proximo suo asinum, vel bovem, vel pecudem, aut quodcunque animal ad custodiendum, et mortuum fuerit, aut contractum, aut ab hostibus captum nemine vidente. |
11. Then shall an oath of the Lord be between them both, that he hath not put his hand unto his neighbor’s goods; and the owner of it shall accept thereof, and he shall not make it good. | 11. Juramentum Jehovae erit inter utrumque, annon miserit manum suam in substantiam proximi sui, et juramentum suscipiet dominus ejus, et non reddet. |
12. And if it be stolen from him, he shall make restitution unto the owner thereof. | 12. Quod si furto ablatum fuerit ei, reddet domino ejus. |
13. If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn. | 13. Si vero rapiendo raptum fuerit, adducet ei testem: raptum non reddet. |
14. And if a man borrow ought of his neighbor, and it be hurt, or die, the owner thereof being not with it; he shall surely make it good. | 14. Si commodato acceperit quispiam a proximo suo, et confractum fuerit aut mortuum domino ejus absente, reddendo reddet. |
15. But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire. | 15. Si dominus ejus fuerit cum eo, non reddet: si conductum fuerit, veniens pro mercede sua. |
9. “Le Dieu vivant.” — Fr.
5. C.’s view of these words seems to be adopted by none of the commentators. They understand them more simply, that the restitution was to be made in kind, and of the best of the aggressor’s produce. Whether we read with C. “bonum agri,” or with others “de bono,” or “de optimo,” as Dathe and A. V., does not appear to affect this sense.
6.
7. “Que la beste se soit esvanouye sans qu’il en ait rien sceu;” in that the beast has vanished without his knowing anything about it. — Fr.
10. For these latter words, which I hardly understand, the following are substituted in Fr., “Cela touche quant et quant a son service et religion.” Added from Fr.
Moses now lays down the law as to a borrowed animal, if it die, or be mutilated, or injured. There is, however, a wide distinction between a thing borrowed and a thing deposited, for he who lends confers a favor; and therefore, when a man borrows a thing, he binds himself to restore it in safety, as far as in him lies. A distinction, however, is made, if the owner himself of the animal be an eye-witness of the death or fracture, he shall bear the loss; but if the animal should die or be injured in his absence, its value is awarded to him. His presence is tantamount to this, as if it were said, if he shall have seen with his own eyes that the injury did not occur by the fault of him to whom he lent it, then he shall give him no trouble about it. For instance, if you have lent me a horse, and take the journey with me, although anything untoward should happen — supposing you are assured that it did not occur by my temerity, or negligence, or bad management, I am free, and exempt from loss.
What is here laid down as to a borrowed animal must be applied also to all other things borrowed.
Leviticus 24
Leviticus 24:18, 21 | |
18. And he that killeth a beast shall make it good; beast for beast. | 18. Qui percusserit animam animalis, restituet illud: animam pro anima. |
21. And he that killeth a beast, he shall restore it; and he that killeth a man, he shall be put to death. | 21. Qui percusserit animal, reddet illud. |
God here prescribes, that whosoever has inflicted a loss upon another shall make satisfaction for it, although he may not have turned it to his own profit; for in respect to a theft, its profit is not to be considered, but the intention to injure, or other cause of guilt; for it might happen that he who has killed another’s ox should not deliberately desire to do him an injury, but in a fit of passion, or from unpremeditated impulse, should nevertheless have inflicted loss upon him. In whatever way, therefore, a man should have committed an offense, whereby another is made poorer, he is commanded to make good the loss. Whence it is clear, that whosoever do not so restrain themselves as to care for a neighbor’s advantage as much as for their own, are accounted guilty of theft before God. The object, however, of the law is, that no one should suffer loss by us, which will be the case if we have regard to the good of our brethren.
Exodus 21
Exodus 21:33-36 | |
33. And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; | 33. Quum aperuerit quis cisternam, vel foderit quis cisternam, et non cooperuerit eam: cecideritque illuc bos vel asinus: |
34. The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his. | 34. Dominns cisternae reddet pecuniam, et restituet domino ejus: et quod mortuum est, erit illius. |
35. And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide. | 35. Si percusserit bos alicujus bovem proximi sui, mortuusque fuerit, tunc vendet bovem vivum, et partientur pretium ejus: mortuum quoque partientur. |
36. Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own. | 36. Quod si notum fuerit bovem esse cornupetam ab heri et nudiustertius, et non custodierit eum dominus ejus, reddendo reddet bovem pro bove, et mortuus erit illius. |
33.
Deuteronomy 23
Deuteronomy 23:24, 25 | |
24. When thou comest into thy neighbor’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. | 24. Quum ingressus fueris vineam proximi tui, comedes uvas pro desiderio tuo ad satietatem tuam: at in vase tuo non pones. |
25. When thou comest into the standing corn of thy neighbor, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbor’s standing corn. | 25. Quum ingressus fueris segetem proximi tui, decerpes spicas manu tua: at falcem non attolles in segetem proximi tui. |
Since God here concedes a great indulgence to the poor, some restrict it to the laborers in the harvest and vintage, “The Chaldee translateth, when thou art hired; and of such do the Hebrews understand this Law, that laborers hired to work in a vineyard are to eat of the fruit thereof.” — Ainsworth. So also Vatablus from the Chaldee and Arabic, in Poole’s Synopsis. “Cueille des espis, ou des raisins pour sa necessite,” should gather ears of corn or grapes for his necessary wants. — Fr.
Leviticus 19
Leviticus 19:9, 10 | |
9. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. | 9. Quum messueritis messem regionis vestrae, non finies metere angulum agri tui, et collectionem messis tuae non colliges. |
10. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the Lord your God. | 10. Et vineam tuam non racemabis, neque grana vineae tuae colliges: pauperi et peregrino relinques ea: ego Jehova Deus vester. |
Leviticus 23
Leviticus 23:22 | |
22. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest; thou shalt leave them unto the poor, and to the stranger: I am the Lord your God. | 22. Quum metetis messem regionis vestrae, non absolves usque ad angulum agri tui: nec collectionem messis tuae colliges: pauperi et peregrino relinques eam: Ego Jehova Deus vester. |
Deuteronomy 24
Deuteronomy 24:19-22 | |
19. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, then shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow; that the Lord thy God may bless thee in all the work of thine hands. | 19. Quum messueris messem in agro tuo, et oblitus fueris manipulum in agro, non reverteris ad eum tollendum: peregrino, pupillo, et viduae erit: ut benedicat tibi Jehova Deus tuus in omni opere manuum tuarum. |
20. When then beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. | 20. Quum excusseris olivam tuam, non scrutaberis ramos post te: peregrino, pupillo, et viduae erit. |
21. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow. | 21. Quum vindemiabis vineam tuam, non colliges racemos post te: peregrino, pupillo, et viduae erunt. |
22. And thou shalt remember that thou wast a bond-man in the land of Egypt: therefore I command thee to do this thing. | 22. Memento quod servus fueris in terra AEgypti: idcirco praecipio tibi ut hoc facias. |
God here inculcates liberality upon the possessors of land, when their fruits are gathered: for, when His bounty is exercised before our eyes, it invites us to imitate Him; and it is a sign of ingratitude, unkindly and maliciously, to withhold what we derive from His blessing. God does not indeed require that those who have abundance should so profusely give away their produce, as to despoil themselves by enriching others; and, in fact, Paul prescribes this as the measure of our alms, that their relief of the poor should not bring into distress the rich themselves, who kindly distribute. (
Deuteronomy 15
Deuteronomy 15:1-11 | |
1. At the end of every seven years thou shalt make a release. | 1. Septimo quoque anno facies remissionem. |
2. And this is the manner of the release: Every creditor that lendeth ought unto his neighbor shall release it; he shall not exact it of his neighbor, or of his brother; because it is called the Lord’s release. | 2. Haec autem est ratio remissionis, ut remittat omnis qui mutuum dederit manu sua, id quod mutuum dederit amico suo: non reposcet ab amico suo, aut a fratre suo, quia proclamata est remissio Jehovae. |
3. Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release; | 3. Ab alienigena reposces, aut quod fuerit tibi apud fratrem tuum, remittet manus tua: |
4. Save when there shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it: | 4. Nisi quia non sit (vel, prorsus certe non erit) in te mendicus: quia benedicendo benedicet tibi Jehova in terra quam ipse Deus tuus dat tibi in haereditatem ut possideas eam. |
5. Only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments which I command thee this day. | 5. Sed ita duntaxat, si obediendo obedieris voci Jehovae Dei tui, ita ut custodias faciendo omne praeceptum istud quod ego praecipio tibi hodie. |
6. For the Lord thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. | 6. Nam Jehova Deus tuus benedixit tibi, quemadmodum dixit tibi: tum mutuo accepto pignore dabis gentibus multis, tu autem non accipies mutuo: et dominaberis gentibus multis, at tibi non dominabuntur. |
7. If there be among you a poor man of one of thy brethren within any of thy gates, in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother; | 7. Si fuerit apud te mendicus quispiam e fratribus tuis, in una e portis tuis, in terra tua quam Jehova Deus tuus dat tibi: non indurabis cor tuum, neque claudes manum tuam a fratre tuo mendico. |
8. But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. | 8. Sed aperiendo aperies illi manum tuam, et mutuando mutuabis ei ad sufficientiam usque, id quo indiguerit. |
9. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him naught, and he cry unto the Lord against thee, and it be sin unto thee. | 9. Cave tibi ne sit quidpiam in corde tuo impium, dicendo, Propinquus est annus septimus, annus remissionis: et malignus sit oculus tuus in fratrem tuum mendicum, ita ut non des ei: clamet autem contra te ad Jehovam, et erit in te peccatum. |
10. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. | 10. Dando dabis ei, neque malignum erit cor tuum quum dederis ei: quia hujus rei gratia benedicet tibi Jehova Deus tuus in omnibus operibus tuis, et in omni expensione manuum tuarum. |
11. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. | 11. Non enim deerit mendicus de medio terrae: idcirco praecipio tibi dicendo, Aperiendo aperies manum tuam fratri tuo, id est pauperi tuo et mendico tuo in terra tua. |
1. “The Hebrews (says Ainsworth) for the most part hold the remission to be perpetual.” He, however, argues from the word A. V., “all your labors;” margin, “things wherewith ye grieve others; Heb., griefs;” C.’s own version, “omnes facultates vestras exigitis.”
3. S. M., However. A. V., Save when; or, in its margin, To the end that. S.M. refers to Jewish expositors as saying, “The meaning is, Thou shalt not fear that this law may do you an injury; for, if you be such zealous observers of my precepts, I will so bless you, and make all things needful for you to increase, that there shall be no poor man amongst you, to whom you need give what is lent. And if there be any person needing your assistance, and ye, for my sake, forgive his debt, as I have commanded, the man who doth thus shall not lose what was owed him, but shall receive from me a more abundant blessing.” The learned reader may find this expression further discussed in Noldii Concord. partic. Art., 509 of Annot and Vindic. — W.
“He which soweth bountifully, shall reap also bountifully. God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.: Now he that ministereth seed to the sower, shall both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness, that, being enriched in every thing, you may abound unto all bountifulness.” (
In short, God would have them without carefulness, since He will abundantly recompense them with His blessing, if they have diminished their own stores by liberality to the poor.
6.
7.
11. “I know that ye will not obey me with a perfect heart, and therefore my blessing shall be lessened towards you, and there shall be poor among you.” Hebrew commentators quoted in Munster and Fagius. — Poole’s Syn.
Exodus 21
Exodus 21:1-6 | |
1. Now these are the judgments which thou shalt set before them. | 1. Haec sunt judicia quae propones eis. |
2. If thou buy an Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing. | 2. Si emeris servum Hebraeum, sex annis serviet: septimo egredietur gratis. |
3. If he came in by himself, he shall go out by himself; if he were married, then his wife shall go out with him. | 3. Si cum corpore suo ingressus fuerit, cum corpore suo egredietur: si maritus mulieris erat, egredietur et uxor ejus cum ipso. |
4. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself. | 4. Si herus ejus dederit ei uxorem, et pepererit ei filios, vel filias, uxor et filii ejus erunt heri sui: ipse vero egredietur cum corpore suo. |
5. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: | 5. Quod si dicendo dixerit servus, Diligo herum meum, et uxorem meam, et filios meos, non egredietur liber: |
6. Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the doorpost: and his master shall bore his ear through with an awl; and he shall serve him for ever. | 6. Tunc adducet eum herus ejus ad judices, et applicabit eum ad ostium, vel ad postem, perforabitque herus ejus aurem ejus subula, et serviet ei in saeculum. |
1. “Pour tormenter, et gehener les poures serfs.” — Fr.
Deuteronomy 15
Deuteronomy 15:12-18 | |
12. And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee. | 12. Si venditus fuerit tibi frater tuus Hebraeus, vel Hebraea, et servierit tibi sex annis: anno septimo dimittes eum liberum a te. |
13. And when thou sendest him out free from thee, thou shalt not let him go away empty: | 13. Et quum dimittes eum liberum a te, non dimittes eum vacuum. |
14. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy wine-press: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him. | 14. Onerando onerabis eum, de pecudibus tuis, et de area tua, et de torculari tuo: in quibus benedixit tibi Jehova Deus tuus, dabis ei. |
15. And thou shalt remember that thou wast a bond-man in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing today. | 15. Et recordaberis quod servus fuisti in terra AEgypti, et redemerit te Jehova Deus tuus: idcirco ego praecipio tibi hoc hodie. |
16. And it shall be, if he say unto thee, I will not go away from thee; (because he loveth thee and thine house, because he is well with thee;) | 16. Quod si dixerit tibi, Non egrediar a te: propterea quod diligat te et domum tuam, et quod bene sit ei tecum: |
17. Then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever: and also unto thy maidservant thou shalt do likewise. | 17. Tunc accipies subulam, et adiges in aurem ejus in porta: eritque tibi servus in saeculum: sic etiam ancillae tuae facies. |
18. It shall not seem hard unto thee when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years: and the Lord thy God shall bless thee in all that thou doest. | 18. Non sit durum in oculis tuis quum dimittes eum liberum a te, quia duplo secundum mercedem mercenarii servivit tibi sex annis: et benedicet tibi Jehova in omnibus quae facies. |
13.
“Every man according as he purposeth in his heart, so let him give; not grudgingly or of necessity: for God loveth a cheerful giver.” (
But, since the Hebrew slaves were brethren, God would not allow them to be placed in a worse condition than hirelings. That He commands them to be furnished out of the wine-press, and floor, and flock, does not mean that they were to be enriched, or that a large provision should be assigned to them, but He justly lays a constraint on the rich, whose varied abundance supplied them with the means of liberality; as if He would show them from whence they received their gratuitous gifts, which were at the same time a just compensation for the labors of their slaves.
18. “The Chaldee, Vatablus, and other more recent commentators translate it, Since he has served thee for six years for double the wages of a hireling; which the Hebrews thus explain, that the wages of a slave of six years’ standing are called double, because hirelings amongst the Hebrew’s only engaged themselves for three years, whereas the slave served for sir years; therefore he served twice as long, and earned twice as much.” — Corn. a Lapide in loco.
Leviticus 25
Leviticus 25:39-55 | |
39. And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bond-servant: | 39. Si attenuatus fuerit frater tuus apud te, ita ut vendat se tibi, non uteris opera ejus tanquam servi opera. |
40. But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubilee: | 40. Tanquam mercenarius, tanquam colonus erit tecum: usque ad annum Jubilaei serviet tibi. |
41. And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. | 41. Egredietur autem a te ipse, et liberi ejus cum eo, ac revertetur ad familiam suam, et ad possessionem patrum suorum revertetur. |
42. For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bond-men. | 42. Sunt enim servi mei quos eduxi e terra AEgypti: non vendentur venditione servili. |
43. Thou shalt not rule over him with rigor, but shalt fear thy God. | 43. Non dominaberis illis dure sed timebis a Deo tuo. |
44. Both thy bond-men and thy bond-maids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bond-men and bond-maids. | 44. Servus autem tuus et ancilla tua qui erunt tibi, de gentibus erunt quae sunt in circuitu vestro, ex iis emetis servum et ancillam. |
45. Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land; and they shall be your possession: | 45. Et etiam de filiis incolarum qui versantur apud vos, emetis: et de familia eorum qui apud vos sunt, quos procreaverunt in terra vestra: eruntque vobis in possessionem. |
46. And ye shalt take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bond-men for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigor. | 46. Et jure haereditario possidebitis eos pro filiis vestris post vos, ad possidendum possessionem: in perpetuum utemini opera, eorum: fratribus autem vestris filiis Israel quisque fratri suo non dominabitur dure. |
47. And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family: | 47. Si autem apprehenderint manus peregrini et advenae qui est apud te, et attenuatus fuerit frater tuus qui apud illum versatur, seque vendiderit peregrino et advenae qui est apud te, vel stirpi familiae peregrini: |
48. After that he is sold he may be redeemed again; one of his brethren may redeem him: | 48. Postquam vendiderit se, redemptio erit ei: unus e fratribus ejus redimet eum: |
49. Either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or, if he be able, he may redeem himself. | 49. Aut patruus ejus, aut filius patrui ejus redimet eum, aut propinquus carnis ejus e familia ejus redimet eum: aut si apprehenderit manus ejus, tunc redimet seipsum. |
50. And he shall reckon with him that bought him, from the year that he was sold to him, unto the year of jubilee: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him. | 50. Et supputabit cum eo qui emit ipsum, ab anno quo se vendidit illi, usque ad annum Jubilaei, aestimabiturque pecunia venditionis ejus secundum numerum annorum: et secundum dies mercenarii fiet cum eo. |
51. If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for. | 51. Si adhuc multi fuerint anni, secundum eos restituet redemptionem suam de argento venditionis suae. |
52. And if there remain but few years unto the year of jubilee, then he shall count with him, and according unto his years shall he give him again the price of his redemption. | 52. Quod si parum reliquum sit ex annis usque ad annum Jubilaei, tunc supputabit cum eo: et secundum annos suos restituet redemptionem suam. |
53. And as a yearly hired servant shall he be with him: and the other shall not rule with rigor over him in thy sight. | 53. Tanquam mercenarius annuus erit cum illo: non dominabitur ei dure in oculis tuis. |
54. And if he be not redeemed in these years, then he shall go out in the year of jubilee, both he, and his children with him. | 54. Si non se redemerit in illis, egredietur in anno Jubilaei ipse et filii ejus: |
55. For unto me the children of Israel are servants; they are my servants, whom I brought forth out of the land of Egypt: I am the Lord your God. | 55. Quia mihi sunt filii Israel servi, servi mei sunt quos eduxi e terra AEgypti: ego Jehova Deus vester. |
39. Seneca de Benef. 3:22. “Servus (ut placet Chrysippo) perpetuus mercenarius est.” See also Sen. Epp. 6:47, in which the following beautiful sentiment occurs: “Haec tamen mei praecepti summa est, Sic cum inferiore vivas, quemadmodum tecum superiorem velis vivere.” So the Hebrew doctors, and Ainsworth, Caietan, and Willet. Michaelis supposes that servants were regularly restored to freedom after six years’ service, (not on the Sabbatical year, but on the seventh from the sale;) but supposing them bought less than six years before the jubilee, they received their freedom on that year. Laws of Moses, vol. 2 p. 176. — Brightwell.
42.
“Ye masters, forbear threatening your slaves, knowing that both your and their Master is in heaven.” See Margin of A. V.
44. “Or la diversite d’entre les estrangers, et les enfans d’Israel n’est pas seulement mis, etc.;” now the diversity between strangers and the children of Israel is not only placed, etc. — Fr. See Margin of A.V. on
47. Addition in Fr., “Et d’un juste chastiment de leurs pechez;” and as a just chastisement of their sins.
Leviticus 25
Leviticus 25:23-34 | |
23. The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. | 23. Terra autem non vendetur absolute, quia mea est terra: vos enim peregrini, et advenae estis apud me. |
24. And in all the land of your possession ye shall grant a redemption for the land. | 24. In universa autem terra possessionis vestrae redemptionem dabitis terrae. |
25. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. | 25. Quum attenuatus fuerit frater tuus, et vendiderit de possessione sua: tunc veniet redemptor ejus propinquus ipsi: et redimet venditionem fratris sui. |
26. And if the man have none to redeem it, and himself be able to redeem it; | 26. Et, si non fuerit viro redemptor, sed apprehenderit manus ejus, et invenerit quod sufficit ad ejus redemptionem; |
27. Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it, that he may return unto his possession. | 27. Tunc supputabit annos venditionis suae, et restituet quod superest viro cui vendidit, et revertetur ad possessionem suam. |
28. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee: and in the jubilee it shall go out, and he shall return unto his possession. | 28. Si vero non invenerit manus ejus quod sufficiat ad reddendum illi, tum erit venditio ejus in manu ejus, qui emit illum, usque ad annum Jubilaei: at egredietur in Jubilaeo, reverteturque ad possessionem suam. |
29. And if a man sell a dwelling-house in a walled city, then he may redeem it within a whole year after it is sold: within a full year may he redeem it. | 29. Vir autem quum vendiderit domum habitationis in urbe murata, erit redemptio ejus donec compleatur annus venditionis ejus: anno uno erit redemptio ejus. |
30. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it, throughout his generations: it shall not go out in the jubilee. | 30. Quod si non redimatur donec impleatur illi annus integer, remanebit domus quae fuerit in civitate cui est murus, absolute ementi illam in generationibus ejus: non egredietur in Jubilaeo. |
31. But the houses of the villages, which have no walls round about them, shall be counted as the fields of the country; they may be redeemed, and they shall go out in the jubilee. | 31. Domus autem villarum quibus non est murus in circuitu, secundum agrum terrae aestimabitur, redemptio erit ei, et in Jubilaeo egredietur. |
32. Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time. | 32. Urbium autem Levitarum, et domorum urbium possessionis eorum, redemptio perpetua erit Levitis. |
33. And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in the year of jubilee: for the houses of the cities of the Levites are their possession among the children of Israel. | 33. Qui autem emerit a Levitis, egredietur venditio domus, et urbis possessionis ejus in Jubilaeo, quia domus urbium Levitatum est possessio eorum in medio filiorum Israel. |
34. But the field of the suburbs of their cities may not be sold; for it is their perpetual possession. | 34. Ager autem suburbii urbium eorum non vendetur, quia possessio perpetua est illis. |
23. “Redemptio in Law, a faculty or right of re-entering upon lands, etc., that have been sold and assigned, upon reimbursing the purchase-money with legal costs. Bargains wherein the faculty, or, as some call it, the equity of redemption is reserved, are only a kind of pignorative contracts. A certain time is limited, within which the faculty, of redemption shall be exercised; and beyond which it shall not extend. — Chambers’s Encyclopaedia. Added from Fr. “La seigneurie directe (qu’on appelle,) ou fonsiere.” — Fr. Addition in Fr., “Ou fermiers, ou grangiers.”
24.
29.
32.
Deuteronomy 20
Deuteronomy 20:19, 20 | |
19. When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down, (for the tree of the field is man’s life,) to employ them in the siege: | 19. Si obsederis urbem, diebus multis pugnando adversus eam, ut capias eam, non disperdes arbores ejus, impellendo in eas securim: quia ex illarum fructibus vesceris, propterea ipsas non succides: (quia an homo arbor agri ut ingrediatur a facie tua in munitionem?) |
20. Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued. | 20. Veruntamen arbores quas noveris non esse fructiferas, disperdes, et succides: et aedificabis munitionem adversus urbem illam quae tecum dimicat, donec descendat ipsa. |
19. S.M. and the LXX. agree in regarding Dathe’s version is, “for they (i.e. the trees) are appointed by God for the use of men,” and he thinks that Moses undoubtedly had in view the precept in
Deuteronomy 21
Deuteronomy 21:14-17 | |
14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her. | 14. Si non placuerit tibi uxor captiva, dimittes eam pro desiderio suo: nec vendendo vendes eam pecunia, neque negotiaberis de ea, quod afflixeris eam. |
15. If a man have two wives, one beloved, and another hated, and they have borne him children, both the beloved and the hated; and if the first-born son be her’s that was hated: | 15. Quum fuerint viroduae uxores, una dilecta et altera exosa, et pepererit ei filios dilecta et exosa, fuerit autem filius primogenitus exosae: |
16. Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved first-born before the son of the hated, which is indeed the first-born: | 16. Die quo haeredes instituet filios suos eorum quae habuerit, non poterit dare jus primogeniturae filio dilectae ante filium exosae primogenitum. |
17. But he shall acknowledge the son of the hated for the first-born, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the first-born is his. | 17. Sed primogenitum filium exosae agnoscet, ut det ei mensuram duorum ex omnibus quae habuerit: ipse enim principium fortitudinis ejus, ipsius est jus primogeniturae. |
14. Vide vol. 2. p. 70.
15.
Deuteronomy 20
Deuteronomy 20:5-8 | |
5. And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. | 5. Quum bellandum erit, alloquentur praefecti populum, dicendo, Quis est vir qui aedificavit domum novam, et non dedicavit eam? abeat, et revertatur ad domum suam, ne forte moriatur in praelio, et alius dedicet eam. |
6. And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. | 6. Et quis est vir qui plantavit vineam, et non fecit eam communem? abeat et revertatur ad domum suam: ne forte moriatur in praelio, et alius communem eam faciat. |
7. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. | 7. Et quis est vir qui despondit mulierem, et non accepit eam? abeat et revertatur domum suam ne forte moriatur in praelio, et alius eam accipiat. |
8. And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and faint-hearted? let him go and return unto his house, lest his brethren’s heart faint as well as his heart. | 8. Addent praefecti alloqui populum, dicendo, Quis est vir timidus et mollis corde? abeat, et revertatur domum suam, ne dissolvatur cor fratrum ejus, sicut cor illius. |
5. See margin of A.V., ver. 6. See on Leviticus 19:23, vol. 2. p. 49. “Et cela est de l’equite commune, a laquelle se rapporte le Huitieme Commandement;” and this is a part of that common equity to which the Eighth Commandment has reference. — Fr.
Deuteronomy 25
Deuteronomy 25:5-10 | |
5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her. | 5. Quum habitaverint fratres pariter, et mortuus fuerit unus ex ipsis, nec fuerit ei filius, non abnubet uxor mortui viro extraneo: cognatus ejus ingredietur ad eam, et capiet eam sibi in uxorem, et affinitatem contrahet cum ea. |
6. And it shall be, that the first-born which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel. | 6. Atque ita primogenitus quem peperit, surget nomine fratris ejus defuncti: ne deleat nomen ejus ex Israele. |
7. And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband’s brother. | 7. Quod si noluerit vir ille accipere affinem suam, tunc ascendet ipsa ad portam ad seniores, et dicet, Renuit affinis meus suscitare fratri suo nomen in Israele, nec vult affinitatem contrahere mecum. |
8. Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her; | 8. Tunc accersent illum seniores urbis illius, et loquentur cum eo: et ubi steterit, ac dixerit, Non placet accipere eam: |
9. Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house. | 9. Accedet postea cognata ejus ad ipsum in oculis seniorum, et solvet calceamentum ejus a pede ipsius, et spuet in faciem ejus: loqueturque, ac dicet, Sic fiet viro qui non aedificaverit domum fratris sui. |
10. And his name shall be called in Israel, The house of him that hath his shoe loosed. | 10. Et vocabitur nomen ejus in Israel, Domus discalceati. |
5.
Since we now understand the intention of the law, we must also observe that the word brethren does not mean actual brothers, but cousins, and other kinsmen, whose marriage with the widows of their relative would not have been incestuous; otherwise God would contradict Himself. But these two things are quite compatible, that no one should uncover the nakedness of his brother, and yet that a widow should not marry out of her husband’s family, until she had raised up seed to him from some relation. In fact, Boaz did not marry Ruth because he was the brother of her deceased husband, but only his near kinsman. If any should object that it is not probable that other kinsmen should dwell together, I reply that this passage is improperly supposed to refer to actual living together, as if they dwelt in the same house, but that the precept is merely addressed to relations, whose near residence rendered it convenient to take the widows to their own homes; for, if any lived far away, liberty was accorded to both to seek the fulfillment of the provision elsewhere. Surely it is not probable that God would have authorized an incestuous marriage, which He had before expressed His abomination of. Nor can it be doubted, as I have above stated, but that the like necessity was imposed upon the woman of offering herself to the kinsman of her former husband; and although there was harshness in this, still she seemed to owe this much to his memory, that she should willingly raise up seed to the deceased; yet, if any one think differently, I will not contend the point with him. If, however, she were not obliged to do so, it was absurd that she should voluntarily obtrude herself: nor was there any other reason why she should bring to trial the kinsman, from whom she had suffered a repulse, except that she might acquire the liberty of marrying into another family. Yet it is not probable that he was to be condemned to an ignominious punishment, without being admitted to make his defense, because sometimes just reasons for refusal might be alleged. This disgrace, therefore, was only a penalty for inhumanity or avarice. By giving up his shoe, he renounced his right of relationship, and gave it up to another: for, by behaving so unkindly towards the dead, he became unworthy of reaping any of the advantages of his relationship.
The Ninth Commandment
Exodus 20
Exodus 20:16 | |
16. Thou shalt not bear false witness against thy neighbor. | 16. Non dices adversus proximum tuum falsum testimonium (vel, non loqueris contra proximum tuum ut testis mendacii.) |
Deuteronomy 5
Deuteronomy 5:20 | |
20. Neither shalt thou bear false witness against thy neighbor. | 20. Non dices in proximum tuum falsum testimonium. |
God here makes a provision for every man’s character and good name, lest any should be undeservedly weighed down by calumnies and false accusations. The same synecdoche exists here, which I have pointed out in the previous Commandments, for God comprises many things under a single head. With reference to the words, inasmuch as
Addition in Fr., “Or revenons a la substance.” “Hatred stirreth up strifes; but love covereth all sins.” — A.V. The latter clause, in C.’s quotation, is probably rather intended to be the necessary converse of the latter part of the proverb than a paraphrastic rendering of the first, which it does not appear that the words will bear.
The Exposition of the Commandment
Exodus 23
Exodus 23:1, 2, 7 | |
1. Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. | 1. Non suscipies vocem mendacii, neque adjicias manum tuam impio ut sis testis mendax. |
2. Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment. | 2. Non eris post multos ad mala, neque respondebis in causa, ut declines post multos ad pervertendum. |
7. Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked. | 7. A sermone mendacii longe aberis: nec occides innocentem et justum: quia non justificabo impium. |
1. “De s’accoupler avecques les malins et les menteurs pour diffamer le prochain;” of associating themselves with the malicious and with liars to defame their neighbor. — Fr.
If it be thought preferable to restrict the second verse to judges, it would be a Supplement to the Sixth Commandment as well as the Eighth, viz., that none should willingly give way to the unjust opinions of others, which might affect either the means or the life of an innocent person. But, inasmuch as the error of those who are too credulous is reproved by it, whence it arises that falsehood prevails, and calumniators throw what is clear into obscurity, it finds a fit place here. “Ceste sentence doit estre comprinse aussi bien sous les faux tesmoignages;” this declaration ought to be comprised under the head of false testimony. — Fr.
7.
Leviticus 19
Leviticus 19:16, 17 | |
16. Thou shalt not go up and down as a tale-bearer among thy people; neither shalt thou stand against the blood of thy neighbor: I am the Lord. | 16. Non incedes obtrectator in populis tuis, nec stabis contra sanguinem proximi tui: ego Jehova. |
17. Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. | 17. Corripiendo corripies proximum tuum, neque excitabis super eum crimen. |
16. “Delator aut susurro.” — Lat. “The original properly signifies a trader, a pedlar, and is here applied to one who travels up and down dealing in slanders and detractions, as a merchant does in wares, possessing himself of the secrets of individuals and families, and then blazing them abroad, usually with a false colouring as to motives and a distortion of facts.” — Bush. “Some explain “In thee are men that carry tales (margin, men of slanders) to shed blood.” — A.V.
17.
Supplement to the Ninth Commandment
Deuteronomy 19
Deuteronomy 19:16-21 | |
16. If a false witness rise up against any man, to testify against him that which is wrong; | 16. Quum steterit testis mendax contra aliquem, ut testificetur contra eum verbum perversum: |
17. Then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges which shall be in those days: | 17. Tunc stabunt duo illi homines quibus est lis, coram Jehova, id est coram sacerdotibus et judicibus qui fuerint in diebus illis. |
18. And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; | 18. Et inquirent judices diligenter, et si testis ille est testis mendax, mendacium testificatus est contra fratrem suum: |
19. Then shall ye do unto him as he had thought to have done unto his brother: so shalt thou put the evil away from among you. | 19. Facietis ei, quemadmodum cogitavit facere fratri suo, et auferes malum e medio tui. |
20. And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. | 20. Et qui remanserint, audient ac timebunt, nec addent facere ultra malum simile huic in medio tui. |
21. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. | 21. Neque parcet oculus tuus: animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede. |
16.
Tenth Commandment
Exodus 20
Exodus 20:17 | |
17. Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor’s. | 17. Non concupisces domum proximi tui, non concupisces uxorem proximi tui, neque servum ejus, neque ancillam ejus, neque bovem ejus, neque asinum ejus, neque quicquam eorum quae sunt proximi tui. |
ITS REPETITION
Deuteronomy 5
Deuteronomy 5:21 | |
21. Neither shalt thou desire thy neighbor’s wife, neither shalt thou covet thy neighbor’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbor’s. | 21. Neque concupisces uxorem proximi tui, neque concupisces domum proximi tui, agrum ejus, aut servum ejus, aut ancillam ejus, bovem ejus, aut asinum ejus: neque quicquam eorum quae sunt proximo tuo. |
Exodus 20:17. “Mala voluntas.” — Lat. “Toutes mauvaises affections.” — Fr. “Derant qu’ils ayent gagne pour venir en propos delibere;” before they have gone so far as to arrive at a deliberate purpose. — Fr. See the first decree of the Fifth Session of the Council of Trent, together with C.’s remarks amongst his Tracts. — Calvin Society edition, vol. 3. pp. 78-88.
The Sum of the Law
Deuteronomy 10
Deuteronomy 10:12, 13 | |
12. And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul, | 12. Nunc ergo Israel, quid Jehova Deus tuus petit a te, nisi ut timeas Jehovam Deum tuum, ut ambules in omnibus viis ejus, ut diligas eum, colasque Jehovam Deum tuum in toto corde tuo, et tota anima tua? |
13. To keep the commandments of the Lord, and his statutes, which I command thee this day for thy good? | 13. Custodiendo praecepta Jehovae, et statuta ejus, quae ego praecipio tibi hodie, ut bene sit tibi. |
Deuteronomy 6
Deuteronomy 6:5 | |
5. And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. | 5. Diliges Jehovam Deum tuum toto corde tuo, tota anima tua, et tota fortitudine tua. |
Deuteronomy 10:12.
“charity, out of a pure heart and of a good conscience, and of faith unfeigned,” (
since even then it had its false interpreters, who, he says, had “turned aside unto vain jangling,” when they swerved from that object. Now, as it is contained in two Tables, so also Moses reduces it to two heads, that we should love God with all our heart, and our neighbor as ourselves; for, although he does not unite the two in one passage, yet Christ, by whose Spirit he spoke, ought to suffice to explain to us his intention, ( “Que la somme de bien vivre est d’honorer Dieu, et converser justement avec les hommes;” that the sum of a good life is to honor God, and to demean ourselves justly towards men. — Fr.
Paul, indeed, seems to add a third clause, when he says, that
“the grace of God hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,” (
but this “En d’aucuns passages;” in some passages. — Fr. “Ce n’est pas tant pour ensevelir la religion, et ce qui concerne la premiere table, que pour en rendre tesmoignage par fruits;” it is not so much to bury religion, and what concerns the first table, as to give testimony of it by its fruits. — Fr. Faith. — A.V. “Faith ( says C. Harm. of Evang., vol. 3. 90,) is nothing else than strict integrity; not to attempt anything by cunning, or malice, or deceit, but to cultivate towards all that mutual sincerity which every man wishes to be pursued towards himself.” See also Inst., book 2. ch. 8. sect. 52.
For the same reason, Paul calls charity the fulfillment of the Law, (
“we cleanse ourselves from all filthiness of the flesh and spirit,” (
and
“all the law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself,” (
that is to say, because our piety cannot otherwise make itself clear by certain proof, unless we behave justly and harmlessly towards men. “Innoxie” — Lat. “En bonne simplicite” — Fr.
“my goodness extendeth not to thee, but to the saints that are in the earth, in whom is all my delight,” “Voluntas mea.” — Lat.
for how will any one boast, (as John says,) that he loves God, whom he does not see, if he loveth not his brother with whom he is familiarly united? (
“this Commandment have we from him, That he who loveth God love his brother also.” (
Before, however, I say any more of these two precepts, we must observe the end of the Law as it is described by Moses; “Now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and all thy soul?” For, although he further eulogizes the Law, because it prescribes nothing which nature does not itself dictate to be most certain and most just, and which experience itself does not shew us to be more profitable, or more desirable than anything else, still, at the same time, he reminds us what is the means by which it is to be kept. “Quel est le moyen de bien garder la Loi, quand on saura ou elle nous mene;” what is the means of properly keeping the Law, when we know whither it leads us. — Fr. “O love the Lord, all ye his saints.” — A.V. See C.’s version, Calvin Society’s edition. “Misericordes ejus, i.e., quotquot sensistis bonitatem ejus.” — Vatablus in Poole’s Synopsis.
The perfection which is here required shews with sufficient clearness how far we are from a thorough obedience to the Law. We are commanded to love God with all our heart, and soul, and strength. However much we strive, our efforts are weak and imperfect, unless the love of God has possession of all our senses, and all our desires and thoughts are altogether devoted to Him, whilst all our endeavors are also directed to Him alone. But every one is abundantly convinced by his own experience, in how many ways our minds are carried away to vanity; how many corrupt affections creep over us; how difficult it is for us to restrain and overcome the evil motions of our flesh. Surely the very best wrestler, with all his strivings, is hardly able to make advances in this spiritual warfare; and if it be a great attainment not to faint altogether, certainly none will dare to boast that he comes near the mark which is set before us in the Law. In short, whenever worldly snares and foolish appetites insinuate themselves upon us, we must so often feel that some part of our soul is empty of the love of God, since otherwise nothing repugnant to it would penetrate there. The word heart here, The word “An heart to perceive.” — A.V. The last sentence omitted in Fr.
Leviticus 19
Leviticus 19:18 | |
18. Thou shalt love thy neighbor as thyself. | 18. Diliges proximum tuum sicut to ipsum. |
18. “Les docteurs Papistes.” — Fr. See ante on Leviticus 19:18, p. 23.
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; since we have On Leviticus 19:33, ante p. 118. Added from Fr.
The Use of the Law
Inasmuch as in the Law the difference between good and evil is set forth, it is given for the regulation of the life of men, so that it may be justly called the rule of living well and righteously. This object of the Law is known to almost all men, because all confess without controversy that God here prescribes what is right, lest we should wander all our lifetime in uncertainty; for since His will is the perfect law of righteousness, it can alone direct us to the mark. The knowledge of good and evil is indeed imprinted by nature on men, whereby they are rendered inexcusable; nor has any amount of barbarism ever so extinguished this light as that no form of law should exist. But, since the main principle of righteousness is to obey God, it was by special privilege that He deposited with His elect people the rule of living aright as a pledge of His adoption. Hence the declarations which so often occur in the writings of Moses: I command thee to keep and to do, etc. But, since we are “carnal, sold under sin,” ( “Ceux doncques qui ne cherchent en la Loy, sinon de savoir, comment on doit servir a Dieu, s’abusent, etc.;” those, therefore, who only search in the law to know how we ought to serve God, deceive themselves, etc. — Fr.
“The law (says Paul) is holy, and the commandment holy and just and good: but sin, that it might appear sin, worketh death in me by that which is good.” (
What he elsewhere says, that “the law worketh wrath,” ( “Or ici les esprits fantastiques s’escarmouchent en demandant.” — Fr. “The letter killeth.” — A.V.
Further, because Paul seems to abrogate the Law, as if now-a-days it did not concern believers, we must now see how far this is the case. And, first, indeed, it is easy to perceive that he does not treat of the Law in the abstract, but sets it forth invested with those of its qualities, wherein it is opposed to the Gospel; for, inasmuch as his controversy was with those who interpreted it amiss, he could not help contrasting the Law with the Gospel, as if they were in opposition to each other: not that they were really so, if their respective doctrine be dexterously applied to its proper object, but because such a conflict arose from the absurd mixture, which the false apostles introduced. They asserted that men are justified by the works of the Law, and, if this were admitted, the righteousness of faith was destroyed, and the Gospel fell to the ground. They, moreover, restored the yoke imposed on the ancient people, as if no liberty had been obtained by the blood of Christ. In this discussion it was necessary for Paul to advert only to that which is peculiar to Moses, and distinct from Christ; for although Christ and Moses perfectly accord in the substance of their doctrine, still, when they are compared with each other, it is fitting to distinguish what is peculiar to each. In this respect Paul calls the Law “the letter,” “By the term letter he means outward preaching, of such a kind as does not reach the heart; and, on the other hand, by spirit he means living doctrine, of such a nature as worketh effectually ( “Comme par un a, b, c, de petits enfans.” — Fr. “Et que ceux, qui le meprisent comme superflu, sont aussi a condamner comme trop delicats;” and that those who despise it as superfluous are to be condemned as too fastidious. — Fr.
Sanctions of the Law
contained in the Promises and Threats
We now come to the conclusion of the Exposition of the Law, wherein we are to treat of the sanctions of it contained both in the promises and threats. For, although God might in His own right simply require what He pleased, yet such is His kindness to men, that He chose to entice them by promises to obey Him freely. Since, therefore, we are naturally attracted by the hope of reward, we are slow and lazy, until some fruit appears. Consequently God voluntarily promises, in order to arouse them from their sloth, that if men obey His Law, He will repay them. Nor is this an ordinary act of liberality that He prefers to agree with us for the payment of a recompense, rather than simply to command by His sovereignty. For we must bear in mind the declaration of Christ, that when we have fulfilled the whole Law, we still deserve nothing; since God claims for Himself our entire services. ( “Sur ceste paction, que Dieu en a faite;” but upon that agreement which God has made to give it. — Fr. Bishop Davenant, after quoting William Archbishop of Paris, Aquinas, and Durandus, to the same effect, says, “To these may be added Scotus, Gregory, Occam, Gabriel, (Biel,) Alfonsus, and very many others of the better class of writers among the Romanists, who avowedly maintain that the works of the righteous, wrought by the assistance of grace, do not on that account acquire any intrinsic worthiness for life eternal; but that, as regards this reward, it depends entirely upon the gracious acceptance and promise of God.” — Disputatio de Justitia. Allport’s Transl., vol. 2. p. 70.
We now perceive how the authority of the Law was confirmed by the promises; but because we are not only indolent but also refractory, He added on the other side threats which might inspire terror, both to subdue the obstinacy of the flesh and to correct the security in which we are too apt to indulge. It will be expedient now to treat of both.
Leviticus 18
Leviticus 18:5 | |
5. Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them: I am the Lord. | 5. Custodite statuta mea, et judicia mea, quae homo si faciat, rivet in ipsis. |
5. “This some understand only of temporal life and prosperity in this world, Origen, Tostat. Oleaster, Vatablus; and make this to be the meaning, — that, as the transgressors of the Law were to die, so they which kept it should preserve their life, Thom. Aquin. 1. 2. q. 100, a. 12; but I prefer rather Hesychius’ judgment, — Per quas oeterna vita hominibus datur,” etc. — Willet Hexapla, in loco. There appears to be unusual discrepancy on this point between the commentators, whether Romanist or Protestant. Bush and Holden apply it to temporal life. Bonar says, “If, as most think, we are to take, in this place, the words ‘live in them,’ as meaning ‘eternal life to be got by them,’ the scope of the passage is, that so excellent are God’s laws, and every special minute detail of these laws, that if a man were to keep these always and perfectly, the very keeping would be eternal life to him. And the quotations in
Deuteronomy 27
Deuteronomy 27:11-26 | |
11. And Moses charged the people the same day, saying, | 11. Praecepitque Moses populo eo die, dicendo: |
12. These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin. | 12. Hi stabunt ad benedicendum populo super montem Garizim, quando transieris Jordanem, Simon, et Levi, et Juda, et Issachar, et Joseph, et Benjamin: |
13. And these shall stand upon mount Ebal to curse; Reuben, Gad, and Ashur, and Zebulun, Dan, and Naphtali. | 13. Isti vero stabunt ad maledictionem in monte Ebal, Ruben, Gad, et Aser, et Zebulon, Dan et Nephthali. |
14. And the Levites shall speak, and say unto all the men of Israel with a loud voice, | 14. Loquentur autem Levitae, ac dicent ad omnem virum Israel voce excelsa: |
15. Cursed be the man that maketh any graven or molten image, an abomination unto the Lord, the work of the hands of the craftsman, and putteth it in a secret place: and all the people shall answer and say, Amen. | 15. Maledictus vir ille qui fecerit sculptile, et conflatile, abominationem Jehovae, opus manuum artificis, et posuerit in abscondito: et respondebunt universus populus, ac dicent, Amen. |
16. Cursed be he that setteth light by his father or his mother: and all the people shall say, Amen. | 16. Maledictus qui vilipenderit patrem suum, aut matrem suam: et dicet universus populus, Amen. |
17. Cursed be he that removeth his neighbor’s land-mark: and all the people shall say, Amen. | 17. Maledictus qui transfert terminum proximi sui, et dicet universus populus, Amen. |
18. Cursed be he that maketh the blind to wander out of the way: and all the people shall say, Amen. | 18. Maledictus qui aberrare facit caecum in via: et dicet universus populus, Amen. |
19. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow: and all the people shall say, Amen. | 19. Maledictus qui pervertit judicium peregrini, pupilli, et viduae: et dicet universus populus, Amen. |
20. Cursed be he that lieth with his father’s wife; because he uncovereth his father’s skirt: and all the people shall say, Amen. | 20. Maledictus qui coierit cum uxore patris sui, quia discooperuit oram patris sui, et dicet universus populus, Amen. |
21. Cursed be he that lieth with any manner of beast: and all the people shall say, Amen. | 21. Maledictus qui coierit cum quovis animali, et dicet universus populus, Amen. |
22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother: and all the people shall say, Amen. | 22. Maledictus qui coierit cum sorore sua, filia patris sui, vel filia matris suae, et dicet universus populus, Amen. |
23. Cursed be he that lieth with his mother-in-law: and all the people shall say, Amen. | 23. Maledictus qui coierit cum socru sua: et dicet universus populus, Amen. |
24. Cursed be he that smiteth his neighbor secretly: and all the people shall say, Amen. | 24. Maledictus qui percusscrit proximum suum abscondite: et dicet universus populus, Amen. |
25. Cursed be he that taketh reward to slay an innocent person: and all the people shall say, Amen. | 25. Maledictus qui acceperit munus, ut percutiat plaga animae sanguinem innocentem: et dicet universus populus, Amen. |
26. Cursed be he that confirmeth not all the words of this law to do them: and all the people shall say, Amen. | 26. Maledictus qui non stabilierit verba Legis istius faciendo illa: et dicet universus populus, Amen. |
11. “Comme correspondantes.” — Fr. “It was also customary on some occasions to dance round the altars whilst they sung the sacred hymns, which consisted of three stanzas or parts; the first of which, called strophe, was sung in turning from east to west; the other, named antistrophe, in returning from west to east: then they stood before the altar and sung the epode, which was the last part of the song.” — Potter’s Antiq. of Greece, Book II. chap. 4. “The six nobler tribes answered amen to the blessings; the six more ignoble to the curses, viz., four who descended from the children of the hand-maids, i.e., Gad, Asher, Dan, and Naphtali, to whom Reuben is added, because he had defiled his father’s bed incestuously; and Zebulun, because he was the youngest son of Leah. So Raban and Theod., q. 34.” — Corn. a Lapide, in loco. “De six a six.” — Fr.
In order that the sanction might have more solemnity, God chose that the Levites should dictate the words as if He Himself spoke from heaven; for, since they were appointed to be the expounders of the Law, as it behooved them faithfully to repeat what God had dictated out of His own mouth, so they were heard with greater attention and reverence.
15. Added from Fr. “Howbeit, though Moses appointed these to bless, yet he expresseth not the blessings; by such silence leading his prudent reader to look for them by another, which is Christ.
16. He assumes, what is scarcely tenable, that “Des hommes.” — Fr.
26.
“Cursed is every one that continueth not in all things which are written in the book of the law to do them,” (
but there is no difference in the sense, since all are here condemned without exception, who have not confirmed the Law of God, so as to fulfill to the uttermost whatever it contains. Whence if is clear that, in whatever respect the deficiency betrays itself, it brings men under the curse; and to this the Israelites are commanded to assent, so as to acknowledge that they were all without exception lost, since they were involved in the curse. And now-a-days, also, it is necessary that we should all to a man be struck with the same despair, in order that, embracing the grace of Christ, we should be delivered from this melancholy state of guilt; since he was made accursed for us, that He might redeem us from the curse of the Law. (
Deuteronomy 11
Deuteronomy 11:26-32 | |
26. Behold, I set before you this day a blessing and a curse; | 26. Vide, ego pono coram vobis hodie benedictionem et maledictionem: |
27. A blessing, if ye obey the commandments of the Lord your God, which I command you this day: | 27. Benedictionem, si obedieritis praeceptis Jehovae Dei vestri, quae ego praecipio vobis hodie: |
28. And a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. | 28. Maledictionem vero, si non obedieritis praeceptis Jehovae Dei vestri, sed recesseritis e via quam ego praecipio vobis hodie, ut ambuletis post deos alienos quos non novistis. |
29. And it shall come to pass, when the Lord thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal. | 29. Quumque introduxerit te Jehova Deus tuus in terram quam tu ingrederis ut possideas eam, tunc dabis benedictionem super montem Garizim, et maledictionem super montem Ebal. |
30. Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh? | 30. Annon sunt trans Jordanem post viam ad occasum solis vergentem in terra Chananaei, qui habitant in planitie e regione Gilgal, juxta campestria Moreh? |
31. For ye shall pass over Jordan, to go in to possess the land which the Lord your God giveth you, and ye shall possess it, and dwell therein. | 31. Vos enim transituri estis Jordanem, ut pergatis ad possidendam terram quam Jehova Deus vester dat vobis, et haereditabitis eam, et habitabitis in ea. |
32. And ye shall observe to do all the statutes and judgments which I set before you this day. | 32. Custodite ergo ad faciendum omnia statuta, et judicia, quae ego pono ante faciem vestram hodie. |
26. Added in Fr., “Plusieurs fois.” Added in Fr., “Disant que c’est luy qui commande apres Dieu;” saying that it is he who commands after God.
29. The Latin word used by C. is a legal one, ratihabitio, explained by Du Cange by “confirmatio, occurring more than once in the Digest, and in more modern writers.” — Adelung’s Gloss. Man., in voce.
These “Ebal and Gerizim are two closely adjoining mountains, separated by a narrow valley, about a furlong in breadth, in which stands the town of Naplous, the ancient Shechem. This beautiful valley, covered with olive woods and corn fields, has Mount Gerizim on the south, and Mount Ebal on the north. The two mountains are, according to Buckingham, nearly equal in altitude, neither of them exceeding seven or eight hundred feet above the level of the valley, but much more above the level of the sea, as the whole country here is considerably elevated.” — Illustrated Comment on
30.
Leviticus 26
Leviticus 26:3-13 | |
3. If ye walk in my statutes, and keep my commandments, and do them; | 3. Si in decretis meis ambulaveritis, et praecepta mea servaveritis, et feceritis ea: |
4. Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. | 4. Dabo pluvias vestras tempore suo, dabitque terra fructum suum, et arbores agrorum dabunt fructum suum. |
5. And your thrashing shall reach unto the vintage, and the vintage shall reach unto the sowing-time; and ye shall eat your bread to the full, and dwell in your land safely. | 5. Apprehendetque vobis tritura vindemiam, et vindemia apprehendet sementem: comedetisque panem vestrum ad saturitatem, et habitabitis confidenter in terra vestra. |
6. And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will rid evil beasts out of the land, neither shall the sword go through your land. | 6. Dabo namque pacem in terra, et dormietis, neque erit exterrens: auferamque bestias malas e terra, et gladius non transibit per terram vestram. |
7. And ye shall chase your enemies, and they shall fall before you by the sword. | 7. Et persequemini inimicos vestros, cadentque coram vobis gladio. |
8. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword. | 8. Persequentur quinque ex vobis centum, et centum ex vobis decem millia persequentur: et corruent inimici vestri coram vobis gladio. |
9. For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. | 9. Vertam enim me ad vos, et crescere faciam vos, atque multiplicabo vos, stabiliamque pactum meum vobiscum. |
10. And ye shall eat old store, and bring forth the old because of the new. | 10. Et comedetis vetus inveteratum, et vetus propter novum educetis. |
11. And I will set my tabernacle among you, and my soul shall not abhor you. | 11. Et ponam tabernaculum in medio vestri, neque abominabitur vos anima mea. |
12. And I will walk among you, and will be your God, and ye shall be my people. | 12. Ambulabo autem in medio vestri, eroque vobis in Deum, et vos eritis mihi in populum. |
13. I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bond-men; and I have broken the bands of your yoke, and made you go upright. | 13. Ego Jehova Deus vester qui eduxi vos de terra Aegypti, ne essetis illis servi: et confregi lora jugi vestri, et incedere feci vos erecta facie. |
ITS REPETITION
3.
The restriction of the recompense, which is here mentioned, to this earthly and transitory life, is a part of the elementary instruction of the Law; for, just as the spiritual grace of God was represented to the ancient people by shadows and images, so also the same principle applied also both to rewards and punishments. Reconciliation with God was represented to them by the blood of cattle; there were various forms of expiation, but all outward and visible, because their substance had not yet appeared in Christ. For the same reason, therefore, because so clear and familiar an acquaintance with eternal life, and the final resurrection, had not yet been attained by the Fathers, as now shines forth in the Gospel, God for the most part shewed forth by external proofs that He was favorably disposed to His people or offended with them. Because now-a-days God does not openly take vengeance on sins as of old, fanatics infer that He has almost changed His nature; nay, on this pretense, the Manicheans “Through him (Manes) Christianity was to be set free from all connection with Judaism.” — Neander’s Church Hist., (Rose’s Transl.,) vol. 2. p. 145. “The theological error which naturally and immediately flowed from these principles, (i.e., the principles of Dualism,) was the entire rejection of the authority of the Old Testament. In respect to this question, Manes was compelled by his adoption of the oriental philosophy to reject the theosophy of the Jews.” — Waddington’s Hist. of the Church, vol. 1 p. 154. “Comme Core, Dathan, et Abiram.” — Fr.
“denying ungodliness and worldly lusts, to live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God, and our Savior Jesus Christ.” (
I admit, indeed, the truth of what Paul teaches, that “godliness” even now has “the promise of the life that now is, as well as of that which is to come,” (
“a manifest token of the righteous judgment of God, that they may be counted worthy of the kingdom of God for which they also suffer, seeing it is a righteous thing with God to recompense,” etc. (
In short, let us no more wonder that the Israelites were only attracted and alarmed by temporal rewards and punishments, than that the land of Canaan was to them a symbol of their eternal inheritance, in which, nevertheless, they confessed themselves strangers and pilgrims; from whence the Apostle correctly concludes, that they desired a better country. ( “This discussion, which would have been most useful at any rate, has been rendered necessary by that monstrous miscreant Servetus, and some madmen of the sect of the Anabaptists, who think of the people of Israel as they would do of some herd of swine, absurdly imagining that the Lord gorged them with temporal blessings here, and gave them no hope of a blessed immortality.” — Institutes, B. 2. ch. 10. sect. 1. Cal. Soc. Trans., vol. 1. p. 501.
4. The oversight of ten for five here is scarcely worth noticing.
9. Literally, “I will turn myself to you.” This last sentence omitted in Fr.
11.
“God’s mercy (he says) shall follow me all the days of my life, and I will dwell in the house of the Lord, to length of days.” See Margin A.V.
And elsewhere, when he had said that they are happy, to whom God abundantly supplies all things (needful, Added from Fr.
“Happy is that people, whose God is the Lord.”
(
Finally, He recalls to their recollection that He had been their Deliverer, that they may assuredly gather from what was past, that the flow of His grace would be continuous, if only they themselves do run the course unto which He had called them.
Deuteronomy 28
Deuteronomy 28:1-14 | |
1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: | 1. Et erit, si audiendo audieris vocem Jehovae Dei tui, ut custodias ad faciendum omnia praecepta ejus quae ego paecipio tibi hodie: tunc constituet to Jehova Deus tuus superiorem onmibus gentibus terrae. |
2. And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. | 2. Et venient super to omnes benedictiones istae, apprehendentque te, si modo obedieris voci Jehovae Dei tui. |
3. Blessed shalt thou be in the city, and blessed shalt thou be in the field. | 3. Benedictus eris in urbe ipsa, et benedictus eris in agro. |
4. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. | 4. Benedictus fructus ventris tui, et fructus terrae tuae, et fructus jumenti tui, foetus boum tuorum et greges ovium tuarum. |
5. Blessed shall be thy basket and thy store. | 5. Benedictum canistrum tuum, et conspersio tua. |
6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. | 6. Benedictus eris in tuo ingressu, et benedictus eris in egressu tuo. |
7. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways. | 7. Dabit Jehova hostes trios qui insurrexerint in te, percussos coram te, per viam unam egredientur ad te, et per septem vias fugient coram te. |
8. The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee. | 8. Mandabit Jehova tecum benedictionem in horreis tuis, et in omni ad quod miseris manum tuam: et benedicet tibi in terra quam Jehova Deus tuus dat tibi. |
9. The Lord shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways. | 9. Statuet te Jehova sibi in populum sanctum, quemadmodum juravit tibi, quum custodieris praecepta Jehovae Dei tui, et ambulaveris in viis ejus. |
10. And all people of the earth shall see that thou art called by the name of the Lord, and they shall be afraid of thee. | 10. Tunc intelligent omnes populi quod nomen Jehovae invocatum sit super te, et timebunt sibi a te. |
11. And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. | 11. Et abundare faciet to Jehova in bonum fructu ventris tui, et fructu jumenti tui, et fructu terrae tuae, super terram quam juravit Jehova patribus tuis se daturum tibi. |
12. The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow. | 12. Aperiet Jehova tibi thesaurum suum optimum, coelum, ut det pluviam terrae tuae in tempore suo, et benedicat omni operi marius tuae, et mutuabis gentibus multis, tu vero non accipies mutuum. |
13. And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them: | 13. Ponetque te Jehova in caput, et non in candam, erisque duntaxat sursum, et non deorsum: quando obedieris praeceptis Jehovae Dei tui, quae ego praecipio tibi hodie ut custodias et facias. |
14. And thou shalt not go aside from any of the words which I command thee this day, to the right hand or to the left, to go after other gods to serve them. | 14. Neque recesseris ab omnibus verbis quae ego praecipio vobis hodie, ad dextram aut ad sinistram, eundo post deos alienos ut colatis eos. |
1.
9. “Leur election.” — Fr. “And all the people of the earth shall see that those are called by the name of the Lord.” — A.V. “And all peoples of the earth shall see that the name of Jehovah is called upon thee,” i.e., “thou art called by his name.” — Ainsworth.
12.
“Neither is he that planteth anything, neither he that watereth, but God that giveth the increase.” (
God would not, indeed, have “Que nous demeurions assis, et lesjambes croissees comme des faineans;” that we should remain seated, with our legs crossed, like do-nothings. — Fr.
After having spoken of the whole Law, and forbidden that they should turn aside to the right or the left, He adverts to the principal point, i.e., that they should not revolt to strange gods. Wherefore, the sum comes to this, that, in order that God may continue to shew us the favor which He has begun towards us, we ought on our sides to be altogether submissive to His rule. This indeed He demands of us by His word, and enables us to perform it by the power of His Spirit; not, it is true, fully to do our duty, but to strive to reach the goal; and, whereas we are far from attaining perfection, His indulgence supplies what is wanting in us.
Here, however, a difficult question arises, — If all prosperity proceeds from the peculiar blessing which God vouchsafes to His servants, whence is it that many of His despisers have children, easy and happy circumstances, abundance of the fruits of fire earth, enjoyment and luxury, honors and power? I answer, that the happy condition of life, which He assigns to His servants, does not prevent Him from diffusing His bounty promiscuously over the whole human race. He is truly called in See margin A.V., “Merciful, or bountiful in all his works.”
“Oh, how great is thy goodness, which thou hast laid up
for them that fear thee!” (
For since all without exception enjoy all the supports of life, God’s goodness, which thus contends with the wickedness of men, shines forth universally even towards the ungodly, so that He does not cease to cherish and preserve those whom He has created, although they be unworthy. He therefore does good to the ungodly, because He is their Creator; besides, in order to keep the minds of believers in suspense in expectation of the final judgment, He now suffers many things to be confusedly mixed together, and hides His judgment in the darkness of night, as it were, or at least under clouds; whilst He also so tempers His patience towards the reprobate, as that, in this confusion of which I have spoken, some signs of His anger and favor are manifested. Thus, although the government of the world is not yet reduced to a perfect rule, still God shews by it that He is both the avenger of sins and the rewarder of righteousness, and some sparks are seen through the darkness; whilst the faithful, although they do not attain to the full enjoyment of the blessing promised them, nevertheless taste of it as far as is expedient. But to the ungodly, although they abound with all sorts of good things, not a single drop of God’s goodness is dispensed; for unless a sense of God’s paternal favor is awakened by His blessing, the blessing itself ceases to exist; nay, the more they gorge themselves, they attain to a deadly fatness; and God purposely lifts them up, that He may cast them down more heavily from their high estate. In a word, they are fed, as the Prophet says, No reference is here given in the original. The allusion might be to
It must be concluded, therefore, that the blessings which God here promises to His servants are seasoned by Him with spiritual salt, lest they should be tasteless; whilst the reprobate, who are destitute of a sense of His grace, are also deprived altogether of all His blessings. There still, however, remains a difficulty, because the felicity here spoken of does not always, nor equally fall to the lot of God’s servants; nay, even under the Law they were sharply tried by many troubles and adversities. I answer, that since none, not even the most holy, was ever a perfect keeper of the Law, since none was ever free from all transgression, it is no cause of surprise that they only partially enjoyed the promised blessings; inasmuch as they were not fit recipients (capaces) of their fullness; and, if it sometimes happens that they are chastised more severely than the ungodly, neither in this is there any absurdity, since God usually begins His judgment at His own house. (
Deuteronomy 7
Deuteronomy 7:9-15 | |
9. Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand generations; | 9. Scias quod Jehova Deus tuus, est Deus, Deus fidelis, custodiens pactum et misericordiam diligentibus se, et custodientibus praecepta sua, usque ad mille generationes: |
10. And repayeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face. | 10. Et rependens odio habenti ipsum, in faciem ejus, ut perdat eum: neque tardabit, odio habenti ipsum, in faciem ejus rependet ei. |
11. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. | 11. Custodias ergo praecepta, et statuta, et judicia quae ego praecipio tibi hodie, ut ea facias. |
12. Wherefore it shall come to pass, if ye hearken to these judgments, and keep and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers. | 12. Et erit, propterea quod audieritis judicia ista, et custodieritis, feceritisque ea: custodiet Jehova Deus tuus tibi pactum, et misericordiam de quo juravit patribus tuis. |
13. And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee. | 13. Diliget quoque te, et benedicet tibi, multiplicabitque te: benedicet namque fructui ventris tui, et fructui terrae tuae, frumento tuo, et musto tuo, et oleo tuo, foetui boum tuorum, et gregibus ovium tuarum, in terra quam juravit patribus tuis se daturum tibi. |
14. Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle. | 14. Benedictus eris prae cunctis populis: non erit in te infoecundus, neque infoecunda, neque in jumentis tuis. |
15. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. | 15. Auferetque a te Jehova omnem morbum, et onmes aegritudines Aegypti pessimas quas nosti: non ponet illas in te, sed ponet eas in omnibus qui te oderint. |
9. “Heb. And thou shalt know.” — Ainsworth. “Et scies.” — V. See on Deuteronomy 5:9, 10, vol. 2. p. 110, et seq.
When it is required of believers that they should love God before they keep His Commandments, we are thus taught that the source and cause of obedience is the love wherewith we embrace God as our Father. With respect to the “thousand generations,” it is better that we should refer to the Second Commandment, because it is a point which cannot be hurried over in a few words.
10. Added in Fr., “Mais seulement que Dieu punira les delinquans;” but only that God will punish the transgressors.
Those who expound the passage that God confers kindnesses on the wicked, whilst they are living in this world, The question is as to the word
12.
In conclusion, Moses enumerates some of the proofs of God’s favor, such as fecundity, and an abundance of the fruits of the earth. It is questionable whether by what is added at the end respecting the diseases of Egypt, he means the boils which were generated by the scattered ashes, ( “Certain diseases, peculiar to Egypt, are meant; such as various diseases of the skin, as the scab, elephantiasis, plague, etc. Pliny, Nat. Hist., 26., calls Egypt the mother of such diseases. Even at the present day, there are in Egypt several peculiar diseases, especially ophthalmia, variolous diseases, and plague.” — Rosenmuller. Hengstenberg also, in his “Egypt and the Books of Moses,” has an article on this subject, p. 454, confirmative of the above. He quotes Wagner as calling Egypt, in his Natural History of Man, “a great focus of the diseases in universal history.”
Deuteronomy 12
Deuteronomy 12:28 | |
28. Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou does that which is good and right in the sight of the Lord thy God. | 28. Custodi, et audi omnia verba ista quae ego praecipio tibi, ut bene sit tibi et fillis tuis post te usque in saeculum, quum feceris quod bonum est et rectum in oculis Jehovae Dei tui. |
Here, again, God invites the obedience of the people by the promise of reward; not that the hope of reward at all avails in itself to arouse men, but because He would thus keep all under the conviction of their just condemnation: for how will it help them to answer that they are not sufficient to perform what God requires, when it appears that they are thus wretched through their own fault? But, as has been said before, it is profitable by indulgence to believers that the reward of obedience should be promised them when they have kept the Law, since their innumerable defects are not imputed to them. Still this doctrine remains sure, that if men devote themselves to the keeping of the Law, God, although He owes them nothing, will nevertheless faithfully reward them.
Leviticus 26
Leviticus 26:14-45 | |
14. But if ye will not hearken unto me, and will not do all these commandments; | 14. Si autem non audieritis me, neque feceritis omnia praecepta ista. |
15. And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: | 15. Et, si decreta mea spreveritis, et judicia mea abominata fuerit anima vestra, ita ut non faciatis omnia praecepta mea, et irritum faciatis pactum meum: |
16. I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain; for your enemies shall eat it. | 16. Etiam ego faciam hoc vobis: constituam super vos terrorem, tabem, et febrem, consumentia oculos, et dolore afficientia animam, seretisque frustra semen vestrum: nam comedent illud inimici vestri. |
17. And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. | 17. Dabo praeterea iram meam in vos, et trademini coram inimicis vestris, dominabunturque vobis qui odio habent vos: fugietisque, nec erit persequens vos. |
18. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. | 18. Quod si usque ad haec non audieritis me, addam corripere vos septuplo propter peccata vestra. |
19. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. | 19. Conteramque superbiam fortitudinis vestrae, ac dabo coelum vestrum sicut ferrum, et terram vestram sicut aes. |
20. And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. | 20. Et consumetur frustra fortitudo vestra, neque dabit terra vestra fructum suum, et arbores regionis non dabnut fructum suum. |
21. And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you, according to your sins. | 21. Si autem ambulaveritis mecum fortuito, et nolueritis audire me, addam super vos plagam septuplo secundum peccata vestra. |
22. I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high-ways shall be desolate. | 22. Immittamque in vos bestiam agri, et orbabit vos, et succidet jumentum vestrum, ac diminuet vos, et desolabuntur viae vestrae. |
23. And if ye will not be reformed by me by these things, but will walk contrary unto me; | 23. Quod si per haec non recipiatis doctrinam meam, sed ambulaveritis mecum fortuito: |
24. Then will I also walk contrary unto you, and will punish you yet seven times for your sins. | 24. Ambulabo etiam ego vobiscum fortuito, et percutiam vos quoque septuplo propter peccata vestra: |
25. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. | 25. Atque inducam super vos gladium ultorem ultionis foederis: ubi congregati eritis ad urbes vestras, tunc mittam pestilentiam in medium vestri, ac trademini in manum inimici. |
26. And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. | 26. Dum confregero vobis baculum panis, coquent decem mulieres panem vestrum in clibano uno, reddentque panem vestrum in pondere: comedetis autem, et non saturabimini. |
27. And if ye will not for all this hearken unto me, but walk contrary unto me; | 27. Quod si in hoc non audieritis me, sed ambulaveritis mecum fortuito: |
28. Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. | 28. Incedam vobiscum in ira fortuito, et corripiam vos etiam ego septuplo propter peccata vestra. |
29. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. | 29. Comedetisque carnem filiorum vestrorum, et carnem filiarum vestrarum comedetis. |
30. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. | 30. Atque dissipabo excelsa vestra, et succidam imagines vestras: ponamque cadavera vestra super cadavera idolorum vestrorum, et abominabitur vos anima mea. |
31. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odorous. | 31. Daboque urbes vestras in desolationem, ac desolabo sanetuaria vestra, neque odorabor odorem quietis vestrae. |
32. And I will bring the land into desolation; and your enemies which dwell therein shall be astonished at it. | 32. Desolabo, inquam, ego terram, ita ut obstupescant super eam inimici vestri qui habitabunt in ea. |
33. And I will scatter you among the heathen, and will draw out a sword after you; and your land shall be desolate, and your cities waste. | 33. Vos autem dispergam in gentes, et evaginabo post vos gladium: eritque terra vestra desolata, et urbes vestrae erunt destructae. |
34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. | 34. Tunc perficiet (vel, oblectabitur) terra sabbatha sua cunctis diebus quibus desdata fuerit: vos autem eritis in terra inimicorum vestrorum: tunc, inquam, requiescet terra, et perficiet sabbatha sua. |
35. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. | 35. Omnibus diebus quibus desolata fuerit, requiescet: quia non requievit in sabbathis vestris, dum habitaretis in ea. |
36. And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. | 36. Qui autem remanserint ex vobis, inducam teneritudinem in cor eorum in terris inimicorum suorum, et persequetur eos sonus folii impulsi, et fugient fuga gladii, cadentque nemine persequente. |
37. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. | 37. Impingent autem alter in alterum tanquam a facie gladii, nullo persequente: neque erit vobis resistentia coram inimicis vestris. |
38. And ye shall perish among the heathen, and the land of your enemies shall eat you up. | 38. Et peribitis inter Gentes, et absumet vos terra inimicorum vestrorum. |
39. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. | 39. Et qui remanserint ex vobis, dissolventur propter iniquitatem suam in terris inimicorum vestrorum, atque etiam propter iniquitates patrum suorum, cum eis dissolventur. |
40. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; | 40. Donec confiteantur iniquitatem suam, et iniquitatem patrum suorum, juxta praevaricationem suam qua praevaricati sunt in me: et etiam quod ambulaverint mecum fortuito: |
41. And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: | 41. Quod etiam ego ambulaverim cum illis fortuito, et induxerim eos in terram inimicorum suorum: tuncque humilietur cor eorum incircuncisum, ac propitient pro iniquitate sua. |
42. Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. | 42. Tunc recordabor pacti mei cum Jacob, et etiam pacti mei cum Isaac, et insuper pacti mei cum Abraham recordabor, terrae quoque memor ero. |
43. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity; because, even because they despised my judgments, and because their soul abhorred my statutes. | 43. Terra interim deseretur ab eis, et perficiet sabbatha sua quae desolata est ab illis, et ipsi exsolvent mulctam suam, eo quod, inquam, judicia mea spreverint, et decreta mea abominata sit anima eorum. |
44. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. | 44. Et tamen etiam hoc modo quum ipsi fuerint in terra inimicorum suorum, non reprobavi eos, neque abominatus sum eos, ut consumerem eos, irritum faciendo pactum meum cum eis: ego enim Jehova Deus eorum. |
45. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. | 45. Sed recordabor propter eos pacti priorum, ego qui eduxi eos e terra Aegypti in oculis Gentium, ut essem illis in Deum: ego Jehova. |
14.
15.
18. “Applied to men, it signifies superior honor, virtue; excellency, lustre; or pride, arrogance, haughtiness.” Taylor’s Concordance, in voce,
21. “Fortuito.” — Lat. A noun from
25.
26. “Mais de la parole sortant de la bouche de Dieu, comme s’il inspiroit au pain la faculte de nous sustenter;” but by the word proceeding out of the mouth of God, as if He inspired the bread with the power of supporting us. — Fr.
“Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it;” (
for he points out scarcity of food as one of God’s scourges, and the inability to profit by their abundance, as another; and with this Micah also accords, for after he has said, “Thou shalt eat, but not be satisfied,” he adds,
“Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.” (
But Moses, in order that the curse may be more apparent, says that there shall be abundance of bread; and also that there shall be no deception practiced in kneading and baking it; for that two C. is here at issue with the commentators in general. The usual view is that stated by Bush: “There shall be such a scarcity of bread that one ordinary oven shall answer for the baking of ten, that is a great many families; whereas in common circumstances one oven would serve (or rather be required) for one family.” Dr. Kitto supposes that “ten families, represented by their females, clubbed their dough together, and the produce being no more than an ordinary supply for one family, it was baked in one oven instead of each family, as usual, making a separate baking. Afterwards the cakes thus baked were proportioned by weight to the respective contributors, so precious was the bread. This is implied in the words, ‘shall deliver you your bread again by weight;’ which shews that the bread was previously theirs, and had been baked for them, not that it was sold to them by weight.”
29. Added from Fr. “Jeremie recite que cest acte monstreux est advenu de son temps;” Jeremiah relates that this monstrous act occurred in his own times. — Fr. See Josephus’ Jewish War, B. 7. c. 2.
When He again declares that He “will cast their carcases upon those of their idols,” He shews by the very nature of the punishment that their impiety would be manifest; for apostates take marvelous delight in their superstitions, until God openly appears as the avenger of His service. But that their idols should be cast into a common heap with the bones of the dead, was as if the finger of God pointed out His abomination of their false worship. And then, because their last resource was in sacrifices, He declares that they should be of no avail for atonement; for, in the expression, “savour of peace,” “Savour of your sweet odours.” — A.V. “Odoris pacifici.” — Lat. “D’odeur paisible, ou de repos.” — Fr.
34.
39.
40. “Fortuito.” — Lat. See ante on verse 21, p. 234.
Finally, in order to prove the reality of their conversion, all dissembling is excluded by the humbling of their hearts; for it is as if God would reject their prayers, until in sincere and heart-felt humility they should seek for pardon. This humiliation is contrasted with security as well as with contumacy and pride; and it is also compared with circumcision, where the heart is called uncircumcised before it is subdued and reduced to obedience. For, whereas circumcision was a mark of distinction between the people of God and heathen nations, it must needs have been also a sign of regeneration. “Un Sacrament de regeneration.” — Fr.
Others elicit a very different meaning from the words “And they then accept the punishment of their iniqulty,”
43. i.e., in ,”
When He promises that He will remember His covenant “for their sakes,” He does not mean for their merit, or because they have acquired such a favor for themselves; but for their profit or salvation, in that the recollection of the Covenant shall extend even to them. Their deliverance (from Egypt) is also added in confirmation of the Covenant, as though He had said that He would be the more disposed to forgive them, not only because He always perseveres in His faithfulness to His promises, but because He would maintain His goodness towards them, and carry it on even to the end. Thus we see He refers the cause of His mercy only to Himself.
Deuteronomy 28
Deuteronomy 28:15-68 | |
15. But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes, which I command thee this day, that all these curses shall come upon thee, and overtake thee. | 15. Et erit, si non obedieris voci Jehovae Dei tui, ut custodias faciendo omnia praecepta ejus, et statuta ejus quae ego praecipio tibi hodie, venient super te onmes maledictiones istae, et apprehendent te. |
16. Cursed shalt thou be in the city, and cursed shalt thou be in the field. | 16. Maledictus eris in urbe, et maledictus in agro. |
17. Cursed shall be thy basket and thy store. | 17. Maledictum canistrum tuum, et conspersio tua. |
18. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. | 18. Maledictus fructus ventris tui, et fructus terrae tuae, foetus boum tuorum, et greges ovium tuarum. |
19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. | 19. Maledictus eris in ingressu, et maledictus in egressu. |
20. The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. | 20 Mittet Jehova in te maledictionem, contritionem, (vel, tumultum,) et perditionem, (vel, increpationem,) in omnibus ad quae applicueris manum tuam, et feceris: donec delearis, et pereas velociter, propter malitiam operum tuorum quibus dereliquisti me. |
21. The Lord shall make the pestilence cleave unto thee, until he have consumed thee from off the land whither thou goest to possess it. | 21. Adhaerere faciet Jehova tibi pestilentiam, donec consumat te de terra ad quam tu ingrederis ut possideas eam. |
22. The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with all extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish. | 22. Percutiet te Jehova phthisi, et febri, et ardore, et aestu, et gladio, et ariditate, et rubigine: et persequentur te donec pereas. |
23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. | 23. Eruntque coeli tui qui sunt supra caput tuam, aerei: et terra, quae est subter te, ferrea. |
24. The Lord shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed. | 24. Dabit Jehova pluviam terrae tuae pulverem et cinerem: et e coelis descendet super te, donec disperdaris. |
25. The Lord shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them; and shalt be removed into all the kingdoms of the earth. | 25. Dabit te Jehova caesum coram inimicis tuis: per viam unam ingredieris ad illum, et per septem vias fugies coram eo: erisque in commotionem omnibus regnis terrae. |
26. And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away. | 26. Erit praterea cadaver tuum esca omni volucri coeli et animali terrae, nec erit qui absterreat. |
27. The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. | 27. Percutiet te Jehova ulcere Aegypti, et morbis ani, et scabie, et prurigine, quibus non possis curari. |
28. The Lord shall smite thee with madness, and blindness, and astonishment of heart: | 28. Percutiet te Jehova amentia et caecitate, et stupore cordis. |
29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways; and thou shalt be only oppressed and spoiled evermore, and no man shall save thee. | 29. Palpabisque in meridie, quemadmodum palpat caecus in caligine, neque secundabis vias tuas: et eris tantummodo oppressus, et direptus omnibus diebus, nec erit servator. |
30. Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof. | 30. Uxorem desponsabis, et vir alius dormiet cum ea: domum aedificabis, et non habitabis in ea: vineam plautabis, nec vindemiabis eam. |
31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them. | 31. Bos tuus mactabitur in oculis tuis: et non comedes ex eo: asinus tuus rapietur a facie tua, nec revertetur ad te: pecudes tuae tradentur inimicis tuis, nec erit servatot. |
32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long; and there shall be no might in thine hand. | 32. Filii tui et filiae tuae tradentur populo alteri, et oculi tui videbunt, ac deficient propter illos, tota die: nec erit fortitudo in manu tua. |
33. The fruit of thy land, and all thy labors, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway: | 33. Fructum terrae tuae, et omnem laborem tuum comedet populus quem non noveras: et eris tantummodo oppressus, et confractus omni tempore: |
34. So that thou shalt be mad for the sight of thine eyes which thou shalt see. | 34. Et obstupesces propter ea quae videbunt oculi tui. |
35. The Lord shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head. | 35. Percutiet te Jehova ulcere pessimo in genibus et in coxis, ita ut non possis curari, a planta pedis tui usque ad verticem tuum. |
36. The Lord shall bring thee, and thy king, which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. | 36. Abducet Jehova te et regem tuum quem constitues super te, ad gentem quam non nosti tu et patres tui: colesque ibi deos alienos, lignum et lapidem. |
37. And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee. | 37. Et eris in stuporem, et parabolam, et fabulam, omnibus populis ad quos deducet te Jehova. |
38. Thou shalt carry much seed out into the field, and shalt gather but little in: for the locust shall consume it. | 38. Semen multum educes ad agrum, et parum colliges: quia absumet illud locusta. |
39. Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes: for the worms shall eat them. | 39. Vineas plantabis, et coles: et vinum non bibes, neque colliges: quia devorabit illud vermis. |
40. Thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil: for thine olive shall cast his fruit. | 40. Olivae erunt tibi in omni termino tuo, at oleo non unges te, quia decidet oliva tua. |
41. Thou shalt beget sons and daughters, but thou shalt not enjoy them: for they shall go into captivity. | 41. Filios et filias generabis, et non erunt tibi: quia ibunt in captivitatem. |
42. All thy trees, and fruit of thy land, shall the locust consume. | 42. Omnem arborem tuam, et fructum terrae tuae absumet locusta. |
43. The stranger that is within thee shall get up above thee very high, and thou shalt come down very low. | 43. Peregrinus qui est in medio tui ascendet super to superne, superne: et tu descendes inferne, inferne. |
44. He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail. | 44. Ipse mutuabit tibi, et tu non mutuabis ei: ipse erit in caput, et tu eris in caudam. |
45. Moreover, all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee. | 45. Venient autem super te omnes maledictiones istae, teque persequentur, et apprehendent te, donec disperdaris: eo quod non obedieris voci Jehovae Dei tui, custodiendo praecepta ejus, et statuta ejus quae praecepit tibi. |
46. And they shall be upon thee for a sign, and for a wonder, and upon thy seed for ever. | 46. Et erunt in te in signum et in portentum, et in semine tuo usque in saeculum. |
47. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; | 47. Propterea quod non colueris Jehovam Deum tuum in laetitia, et in hilaritate cordis, propter abundantiam omnium rerum. |
48. Therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. | 48. Et servies inimicis tuis quos immiserit Jehova contra te in fame, et siti, et nuditate, et penuria omnium rerum, ponetque jugum ferreum super collum tuum, donec disperdat te. |
49. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; | 49. Adducet Jehova adversum to gentem e longinquo, ab extremo terrae sicuti volat aquila, gentema cujus non intelliges linguam: |
50. A nation of fierce countenance, which shall not regard the person of the old, nor shew favor to the young: | 50. Gentem duram facie, quae non attollet faciem suam ad senem, nec puero parcet. |
51. And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. | 51. Et devorabit fructum jumenti tui, et fructum terrae tuae, donec disperdaris: non relinquet tibi frumentum, mustum, et oleum, foetus boum tuorum, nec greges ovium tuarum, donec perdat te. |
52. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land; and he shall besiege thee in all thy gates, throughout all thy land, which the Lord thy God hath given thee. | 52. Et obsidebit te in omnibus urbibus tuis, donec concidant muri tui excelsi et muniti, quibus tu confidis, in tota terra tua: obsidebit inquam te in omnibus urbibus tuis, in tota terra tua quam tibi dedit Jehova Deus tuus. |
53. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee: | 53. Et comedes fructum ventris tui, carnem filiorum tuorum et filiarum tuarum, quos dederit tibi Jehova Deus tuus, in obsidione, et coartatione qua coartabit te inimicus tuus. |
54. So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave: | 54. Viri teneri et delicati apud te valde, oculus invidebit fratri suo, et uxori sinus sui, et reliquis filiis suis, quos residuos fecerit, |
55. So that he will not give to any of them of the flesh of his children whom he shall eat; because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. | 55. Ne det illis de carne filiorum suorum quos comedet: eo quod nihil ei relictum fuerit in obsidione, et coartatione qua coartabit te inimicus tuus in omnibus urbibus tuis. |
56. The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, | 56. Tenerae apud te et delicatae, quae non tentavit plantam pedis sui firmare super terram, prae deliciis et teneritudine, invidebit oculus viro sinus sui, filio et filiae suae. |
57. And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates. | 57. Dum secundinas suas quae egressae fuerint e pedibus suis, et filios suos quos pepererit, comedet clam prae egestate omnium rerum in obsidione, et coartatione qua coartabit te inimicus tuus in urbibus tuis. |
58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God; | 58. Nisi custodieris ut facias omnia verba Legis hujus quae scripta sunt in hoc libro, ad timendum nomen gloriosum istud et terribile, Jehovam Deum tuum: |
59. Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. | 59. Admirabiles reddet Jehova plagas tuas, et plagas seminis tui, plagas magnas et certas, (vel, constantes,) et morbos malos et certos, (vel, constantes.) |
60. Moreover, he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee: | 60. Convertesque in teomnes morbos Aegypti, a quibus timuisti tibi, et adhaerebunt tibi. |
61. Also every sickness, and every plague, which is not written in the book of this law, them will the Lord bring upon thee, until thou be destroyed. | 61. Omnem morbum, et omnem plagam quae non est scripta in libro Legis hujus, inducet Jehova super te, donec tu perdaris. |
62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the Lord thy God. | 62. Et relinquemini pauci numero pro eo quod eratis sicut stellae coeli in multitudinem: quia non obedisti voci Jehovae Dei tui. |
63. And it shall come to pass, that, as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought: and ye shall be plucked from off the land whither thou goest to possess it. | 63. Et erit praeterea, quemadmodum laetatus est Jehova super vos benefaciendo vobis, et multiplicando vos: sic laetabitur Jehova super vos, perdendo et delendo vos: evelleminique e terra ad quam ingredimini ut possideatis eam. |
64. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. | 64. Et disperget to Jehova in omnes populos, ab uno extremo terrae usque ad alterum extremum terrae, colesque ibi deos alienos quos non nosti tu, neque patres tui, lignum et lapidem. |
65. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind: | 65. Neque in gentibus ipsis requiesces, neque erit requies plantae pedis tui: dabit item illic Jehova tibi cor pavidum, et defectum oculorum, et moerorem animi. |
66. And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: | 66. Et erit vita tua suspensa tibi e regione, ac pavebis nocte et die, neque credes vitae tuae. |
67. In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. | 67. Mane dices, Quis dabit vesperam? et in vespera dices, Quis dabit mane? prae pavore cordis tui quo pavebis, et prae visione oculorum tuorum quam videbis. |
68. And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bond-men and bond-women, and no man shall buy you. | 68. Reducetque te Jehova in Aegyptum navibus per viam de qua dixi tibi, Non addes adhuc ut videas illam: et vendetis vos illic inimicis vestris in servos et in ancillas: et non erit qui emat. |
15.
19.
21.
He then unfolds in more distinct detail what He had before adverted to with respect to the curse on the produce of the land. And, first, He names two blights of the corn, which destroy it just as it is ripening, and snatch the bread, as it were, out of men’s mouths; for dryness “Ariditas.” — Lat. “Blasting.” — A.V.; “i.e., (says Ainsworth,) of corn and fruit with a dry wind, “Un certain signe de son ire;” a certain sign of His wrath. — Fr.
23. See C. in loco. Calvin Society’s edit., vol. 1. p. 118.
It is not superfluous that He should expressly speak of the “heaven over our head,” and the earth that is “under our feet,” for He thus indicates that His weapons are prepared both above and below to execute His vengeance, so as to assail the people on all sides. Another Prophet confirms this, although only in a brief allusion:
“Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit; and I called for a drought,” etc. (
Another mode of expression is then used to make the same thing more sure, viz., that the rain should be turned into “powder and dust;” still this clause may be explained in two ways, either that the rain shall no more fertilize the ground than as if it were ashes; or that, instead of rain, dust should fall, as though God would dry up the rich soil by scattering ashes on it.
25.
What follows, that they should be “for See Margin, A.V. “In commotionem.” — Lat. The first exposition, approved by C., is that of S.M. and Malvenda, who refers to This reference is omitted altogether in Fr.
26.
27.
28. C gives no references here. It is probable that the passage, which he most had in his mind, was “L’apprehension commune des hommes;” the ordinary apprehension of men. — Fr.
30.
35.
36. “The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, Under his shadow we shall lie among the heathen.” —
37.
38. “Que la main de Dieu est toute evidente;” that God’s hand is quite evident. — Fr.
43.
“the rich ruleth over the poor, and the borrower is servant
to the lender.” (
The Israelites, therefore, must have felt that God was contrary to them, when they were suppliants to their own guests, especially since He had promised that He would so enrich them that they should lend to others. This revolution of affairs, then, plainly convinced them of their iniquities. Meanwhile, it must be observed that poverty as well as wealth is in God’s hands, and that whilst the latter is a proof of God’s favour the former is reckoned amongst His curses; still, however, in such a manner that God often chastises His own children with want, or proves and exercises their patience without ceasing to be their Father, whilst he bestows abundance upon the reprobate, wherewith they may gorge themselves to their own destruction. God’s blessing, however, shines forth in the elect, as far as it is expedient for them; nor is it said in vain in the Psalm, “Wealth and riches are in the house (of the just,”) in order that he may lend and be bountiful. (
45.
Their ingratitude is also reproved as well as their contempt of the Law, because they served not God “with joyfulness and gladness of heart,” when He had been so abundantly generous to them; for it is the fault of a corrupt and malignant nature, that it should not be possible to bring it to serve God joyfully, when He invites us by His liberality. But Moses takes it for granted that, since God will prevent the Israelites with His favor, before He proceeds to inflict punishments upon them, they will be guilty of this brutal sin, not to allow themselves to be liberally sustained by Him.
49.
“Lo, I will bring a nation upon you from far, O house of Israel; it is a mighty nation, a nation whose language thou howest not, neither understandest what they say.” (
On the other hand, when Isaiah promises them deliverance, he mentions this among the chief of their blessings, that the Jews should “not see a fierce people,” that they should not hear
“a people of deeper speech than they could perceive, of a stammering tongue “Cui lingua stridet absque intelligentia.” — Lat. “Lesquels grondent sans intelligence.” — Fr.
For, as I have elsewhere said, the Prophets were careful to take their form of expression from Moses, lest the Jews should, according to their custom, proudly despise the threats which God had interwoven with His Law.
Lest the distance of their countries should lull them into security, He says that they should be like eagles in swiftness, so as suddenly to overwhelm them, just as God often compares the ministers of His wrath to the whirlwind and the storm. Jeremiah has also imitated this similitude, where he declares that the slaughter which the Jews in their false imagination had supposed to be far away from them, should come suddenly upon them. (
Moses adds, that this nation shall be “strong of face, See margin, A.V.
52.
53.
58. So V. The translation, “He shall separate, or shall make distinct from all others, because they shall be greater and worse,” is that of Oleaster, quoted in Poole’s Synopsis. Root
He again mentions “the diseases of Egypt,” not those which they had themselves suffered in Egypt, but those under which they had seen the Egyptians laboring. He says, therefore, that the severity of God against unbelievers, of which they had been spectators, should fall upon their own heads, if they should be followers of their ungodliness; for it was natural that they should tremble at the judgments of God, whereof they had been eye-witnesses; and not only so, but at which they had trembled for fear.
61.
62. “A une pongnee de gens;” to a handful of people. — Fr.
63.
64.
Since the fear of spiritual punishments but lightly affects ungodly men, Moses magnifies in many words what the Israelites would else have carelessly passed over. Especially he points out what dreadful torments of anxiety would affect the wicked, when he says that their life should hang in suspense, as it were, before their eyes, so that they should fear day and night. An amusing device is related of Dionysius, This well-known story of Dionysius of Syracuse and his courtier Damocles, is beautifully told by Cicero. — Tusc. Quoest. 5. 21. “Pour reciter ceste felicite, qu’il avoit tant preschee;” to make a rehearsal of this felicity, which he had so greatly praised. — Fr.
By the words, “the sight of thine eyes,” I have no doubt but that Moses designates those spectres “Toutes illusions, fantasmes, et espouvantails, qui nous menacent de la mort;” all illusions, phantoms, and horrors, which threaten us with death. — Fr.
68. There appears to be some oversight here. The Latin is “littus, quod planitiem Moah respicit;” and the Fr. sufficiently removes any difficulty which the latter word would present, by simply translating it “pour les jetter en la plaine de Moab;” i.e., to put them ashore on the plain of Moab. Now, the only shores of the plain of Moab would be formed by the Dead Sea, and this would, of course, be inapplicable in the circumstances referred to. The very impossibility of crossing the desert in ships, clearly proves that the word way must not be understood as indicating the line of route. Thus Holden paraphrases the words: “Thou shalt be taken there in ships, and not by the way in which I appeared and spake to thee;” and Dathe’s translation is, “Navibus Jova vos deportari sinet in Aegyptum, quam terram nunquam a vobis revisendam dixerat.” The wonderful fulfillment of the prophecy is thus well summed up by Dr. Kitto: “This was accomplished on several occasions. It is related both by Aristeas and Josephus, that in the time of Ptolemy Philadelphus, there were vast numbers of Hebrew slaves in Egypt, and that the king himself bought above 100,000 of them from their masters, and set them free. Egypt, indeed, was the great slave-mart of ancient times; and several of the conquerors and oppressors of the Jews sent at least a portion of their captives thither to be sold. Titus had 90,000 captives after Jerusalem was taken. Those above seventeen years of age were sent to different parts of the Roman empire to labor on the public works, besides great numbers who perished in compulsory combats with wild beasts. Those under seventeen were doomed to be sold for slaves; but in such deep contempt and detestation was the nation held, that few were willing to buy them; and the Jews who remained at large, were too few and poor to be able to redeem their brethren. The market was also glutted with their numbers, so that they were sold at a mere nominal price, — sometimes thirty for a small piece of money. Those who remained unpurchased were sent into confinement, where they perished by hundreds and by thousands together, from neglect and hunger. Egypt received a large proportion of these slaves, who were probably sent thither in ships, as the Romans had a fleet in the Mediterranean, and this was a much easier and safer way of transporting them than by land across the desert. The same things precisely took place on the final desolation of Israel by Hadrian, who may be said to have consummated their doom by decreeing, with the concurrence of the Roman Senate, that no Jew should ever, on pain of death, enter the land of his fathers.” — Illust. Comment. in loco.
Finally, he shews how melancholy their condition would be, since they would desire to sell themselves to their enemies, and would find none to buy them on account of their vileness.
Deuteronomy 4
Deuteronomy 4:25-31 | |
25. When thou shalt beget children, and children’s children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the Lord thy God, to provoke him to anger; | 25. Quum genueris filios et nepotes, et senueritis in terra illa, corruperitis autem vos, et feceritis sculptile, imaginem cujuscunque rei atque feceritis malum in oculis Jehovae Dei vestri, irritando illum, |
26. I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. | 26. Testor contra vos hodie coelum et terram, quod pereundo peribitis cito e terra ad quam pergendo transituri estis Jordanem, ut possideatis eam: non protrahetis dies in ea: quia disperdendo disperdemini. |
27. And the Lord shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the Lord shall lead you. | 27. Ac disperget vos Jehova inter populos, et relinquemini homines pauci numero in gentibus ad quas deducet vos Jehova. |
28. And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. | 28. Servietisque ibi diis, operi manuum hominum, ligno et lapidi, quae non vident, nec audiunt, nec comedunt, nec odorantur. |
29. But if from thence thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart, and with all thy soul. | 29. Quod si requisieris inde Jehovam Deum tuum, tum invenies, si requisieris eum toto corde tuo, et tota anima tua. |
30. When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shalt be obedient unto his voice; | 30. Quum fuerit tibi angustia, invenerintque te omnia ista, in novissimis diebus si reversus fueris ad Jehovam Deum tuum, et parueris voci ejus: |
31. (For the Lord thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers, which he sware unto them. | 31. (Quia Deus misericors est Jehova Deus tuus) non derelinquet te, neque disperdet te, neque oblivisectur pacti patrum tuorum de quo juravit illis. |
25. “Abnepotes,” — Lat.; i.e., their grandchild’s grandchildren. “When he calls heaven and earth to witness, he calls all things which are in heaven and in earth, by metonomy; and especially angels and men, who are properly called witnesses. Thus Theodoret. So the Poet says: Vos aeterni ignes, and non violabile numen for the Platonists thought that the heavenly fires, i.e., the stars, were animated by their intelligences, or guardian angels, whom they worshipped as inferior gods.” — Corn. a Lapide in loco. De Lyra’s note is, “i.e., every intellectual creature existing in heaven and earth, since none but an intellectual creature can properly bear witness.”
Tester; (Virg.Aen., 2. 154;)
When he calls heaven and earth to witness God’s vengeance, it is as much as to say, that it will as clearly appear as the heaven and earth appear before our eyes; and after he has said that they shall perish, he also declares in what manner, viz., that God would scatter them hither and thither, and reduce them to a small number. What follows might seem absurd, inasmuch as it ought not to be reckoned among their punishments that they should serve idols among strangers, whereas they had already worshipped them of their own accord in their own land; but this difficulty is easily solved, and in two ways, either that banishment was a just reward to them in order that there they might indulge to their full these impure dispositions; and thus there will be an antithesis between the nations of the heathen and the Holy Land, as though God had said that He would not; suffer them to profane the latter by their superstitions; or else, that then, the veil being as it were removed, they should be ashamed when they should be compelled to serve dead idols. Nor can it be questioned but that then they were wounded in spirit by the same disgusting practices in which they had before taken pleasure; and I (See ante on Deuteronomy 28:36, p. 254.) have stated elsewhere that I prefer this latter sense. Meanwhile, he reproaches them for their stupidity in adoring “Des marmousets sans sens;” senseless puppets. — Fr.
29. Addition in Fr., “car s’il avoit une pleine perfection requise;” for if entire perfection were here required.
30.
“no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness to them that are exercised thereby.”
(
Lest, therefore, they should be provoked to wrath by God’s stripes, he reminds them of their usefulness to them, because they would never turn to God unless aided by this remedy. He tells them that, after they shall have been afflicted by the curses of God, if they sought after Him, they should find Him: and further, he gives them grounds for hope both in God’s nature and in His covenant. He assures them that God will be willing to be appeased, because He is by nature merciful; but he adds another confirmation of this, which is more certain and familiar, viz., because God had adopted them by a perpetual covenant.
Deuteronomy 29
Deuteronomy 29:10-28 | |
10. Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, | 10. Vos adstatis hodie omnes vos eoram Jehova Deo vestro, principes vestri tribuum vestrarum, seniores vestri, et praefecti vestri, omnes viri Israel: |
11. Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water; | 11. Parvuli vestri, uxores vestrae, et peregrini tui qui habitant in medio castrorum tuorum, a caesore lignorum tuorum usque ad haurientem aquas tuas: |
12. That thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day; | 12. Ut transeas in pactum Jehovae Dei tui, et in jusjurandum ejus quod Jehova Deus tuus pangit tecum hodie: |
13. That he may establish thee today for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. | 13. Ut statuat te hodie sibi in populum, et ipse sit tibi in Deum, quemadmodum loquutus est tibi, et quemadmodum juravit patribus tuis, Abraham, Isaac, et Jacob. |
14. Neither with you only do I make this covenant and this oath; | 14. Neque vobiscum solis pango pactum istud, et jusjurandum istud. |
15. But with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day: | 15. Sed cum eo qui est hic nobiscum stans hodie coram Jehova Deo nostro, et cum eo qui non est hic nobiscum hodie. |
16. (For ye know how we have dwelt in the land of Egypt, and how we came through the nations which ye passed by; | 16. Vos enim nostis quomodo habitavimus in terra Aegypti, et quomodo transivimus per medium gentium quas transistis: |
17. And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them:) | 17. Et vidistis abominationes earum, et idola earum, lignum, et lapidem, argentum et aurum, quae sunt apud illas. |
18. Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; | 18. Ne forte sit inter vos vir, aut mulier, aut familia, aut tribus, cujus cor avertat sese hodie a Jehova Deo vestro, et abeat ad colendum Deos gentium harum: ne forte sit in vobis radix fructificans venenum et absinthium. |
19. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: | 19. Sitque quum ipse audierit verba maledictionis hujus, ut benedicat sibi in corde suo, dicendo, Pax erit mihi, etiamsi in cogitatione cordis mei ambulavero: ut addat ebriam sitienti. |
20. The Lord will not spare him; but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. | 20. Non placebit Jehovae parcere illi, sed tunc fumabit furor Jehovae, et zelus ejus in eum virum: et recubabit in eo omnis maledictio quae scripta est in libro isto, et delebit Jehova nomen ejus de sub coelo. |
21. And the Lord shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law. | 21. Et separabit eum Jehova in malum ab universis tribubus Israelis, juxta omnes maledictiones pacti scripti in libro Legis hujus. |
22. So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the Lord hath laid upon it; | 22. Et dicet generatio postera, filii vestri qui surgent post vos, et alienigena qui veniet e terra longinqua, quum viderint plagas terrae hujus, et morbos quibus aegrotare fecerit Jehova in ea: |
23. And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which the Lord overthrew in his anger, and in his wrath; | 23. Sulphur, et sal, combustionem in toto solo ejus, ut non seratur, neque germinet, neque ascendat in ea ulla herba, ut in subversione Sodomiae, Gomorrhae, Admae, et Seboiim, quas subvertit Jehova in excandescentia sua et ira sua: |
24. Even all nations shall say, Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger? | 24. Dicent, inquam, omnes gentes, Quare fecit sic Jehova terrae huic? quae est ira excandescentiae hujus magnae? |
25. Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them when he brought them forth out of the land of Egypt: | 25. Et dicent, Eo quod dereliquerunt pactum Jehovae Dei patrum suorum, quod pepigit cum eis, quum educeret eos e terra Aegypti: |
26. For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them: | 26. Et abeuntes coluerunt deos alienos, incurvaveruntque se eis: deos, inquam, quos non noverant, et qui nihil impertiti fuerant illis: |
27. And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: | 27. Et irata est excandescentia Jehovae in terram ipsam, ut induceret super eam omnem maledictionem scriptam in hoc libro: |
28. And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. | 28. Extirpavitque eos Jehova e terra ipsorum in ira, et indignatione, et excandescentia magna, et projecit eos in terram aliam, sicut hodie. |
10. “Stipulator.” — Lat. “Un notaire stipulant.” — Fr. “Peres de famille.” — Fr. “Calones, et lixas.” — Lat. “Les buscherons, porteurs de bagages, et gouiats;” the wood-carriers, baggage-porters, and soldiers’-boys. — Fr. “Quatre cens ans;” four hundred years. — Fr.
It would have been, therefore, very disgraceful not to embrace eagerly and ardently so signal a pledge of his love. Nevertheless, the question here arises, how the little children could have passed into covenant, when they were not yet of a proper age to learn (its contents; Added from Fr. “Luy sont consacrez par le baptesme, pour estre siens;” are consecrated to Him by baptism, to be His own. — Fr.
16.
The conclusion of verse 18, “ Amongst others, De Lyra, whose gloss is, “Some one corrupted by idolatry, who should further corrupt others by his wicked persuasions.” Dathe says, “It is a proverbial expression, and its meaning is: lest there should be any rebel against the primary law of worshipping one God, and he should think within himself the things which follow in the next verse.” “The word
19. Addition in Fr., “par maniere de dire.”
From this passage, therefore, let us learn that nothing is worse than to hope for peace, whilst we wage war with God; and to promise ourselves that He will let us alone, when we provoke Him by the impetuosity of our lusts.
The conclusion of the verse, “to add the drunken to the thirsty,” is variously explained on account of its ambiguity. Lat., “Ut addat ebriam sitienti.” A.V., “To add drunkenness to thirst;” Margin, “The drunken to the thirsty.” So Ainsworth, “To add the drunken, to wit, the drunken soul to the thirsty, or the moist to the dry, meaning to add sin unto sin in abundance, as in “Que ceux, qui augmentent le mal, mettent l’huile en la cheminee;” that those who augment an evil put oil into the chimney. — Fr. A.V., “a wealthy (margin, moist) place.” See Cal. Soc. Comment. on Psalms, vol. 2. p. 473.
20. “Car ceux qui sous ombre d’eschapper son jugement s’abandonnent ‘a pecher, luy font ce dishonneur de le despouiller de son empire;” for those who abandon themselves to sin under cover of escaping His judgment, do him this dishonor of despoiling him of his empire. — Fr. “Le verbe que nous avons translate condescendre, signifie venir a gre. Ainsi Moyse exclud toutes graces de Dieu;” the verb which we have translated condescend, (the Lord will not condescend to spare him,) signifies to consent. Thus Moses shuts out all the graces of God. — Fr.
Further, in order the better to express that God will be irreconcilable to such great perversity, he declares that He will exterminate from the earth those who have so wantonly exulted in iniquity; and finally adds, that He will give them up to be accursed (in anathemata,) so that they shall no longer hold a place among the people of Israel. Now, it is a much more grievous thing to be cut off from the elect people, and to be set apart unto evil, as it is here said, than to be deprived of natural life.
22. Addition in Fr., “Comme Sainct Jude aussi declare, que la foudre dont elles ont este abysmees, est figure du feu eternal;” as St. Jude also declares, that the thunderbolt whereby they were destroyed, is a type of the eternal fire.
Moses amplifies the crime of their rebellion, when he says, that forsaking the God of their fathers, God their deliverer, God who had made a covenant with them, they had gone and served strange and unknown gods, from See margin, A.V. — “Who had not given to them any portion,” v, 26. “Sa parole;” His word. — Fr.
In the meantime, let us learn from this passage anxiously to inquire who is the true God, and what is His will; because there is no true religion without knowledge; and again, if He convicted His ancient people of wicked ingratitude on account of their deliverance, that we also are now much more inexcusable, unless we constantly abide in the faith of our eternal Redeemer.
Deuteronomy 30
Deuteronomy 30:1-10, 15-20 | |
1. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, | 1. Erit autem, quum evenerint tibi omnia verba haec, benedictio et maledictio quas proposui tibi, et reduxeris ad cor tuum in cunctis gentibus ad quas expulerit te Jehova Deus tuus: |
2. And shalt return unto the Lord thy God, and shalt obey his voice, according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; | 2. Et conversus fueris ad Jehovam Deum tuum, obedierisque voci ejus per omnia ut ego praecipio tibi hodie, tu et filii tui toto corde tuo, et tota anima tua: |
3. That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return, and gather thee from all the nations whither the Lord thy God hath scattered thee. | 3. Tunc reducet Jehova Deus tuus captivitatem tuam, et miserebitur tui: et conversus congregabit to de cunctis populis ad quos disperserit te Jehova Deus tuus. |
4. If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee. | 4. Si fuerit expulsus tuus in extremo coeli, illinc congregabit te Jehova Deus tuus, et illinc accipiet te: |
5. And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. | 5. Reducetque te Jehova Deus tuus ad terram quam possederant patres tui, ac possidebis eam: benefacietque tibi, et multiplicabit te magis quam patres tuos. |
6. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. | 6. Et circuncidet Jehova Deus tuus cor tuum, et cor seminis tui, ut diligas Jehovam Deum tuum toto corde tuo, et tota anima tua, propter vitam tuam. |
7. And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee. | 7. Dabit autem Jehova Deus tuus omnes maledictiones istas super inimicos tuos, et super odio habentes te, et qui persequuti sunt te. |
8. And thou shalt return, and obey the voice of the Lord, and do all his commandments, which I command thee this day. | 8. Tu ergo revertaris, et obedias voci Jehovae, et fadas omnia praecepta ejus quae ego praecipio tibi hodie. |
9. And the Lord thy God will make time plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers; | 9. Et abundare te faciat Jehova Deus tuus in omni opere manuum tuarum, in fructu ventris tui, et in fructu jumenti tui, et in fructu terrae tuae, in bonum: quoniam convertetur Jehova ut laetetur super te in bonum quemadmodum laetatus est super patres tuos: |
10. If thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes, which are written in this book of the law, and if thou turn unto the Lord thy God with all thine heart, and with all thy soul. | 10. Si tamen obedieris voci Jehovae Dei tui, custodiendo praecepta ejus, et statuta ejus scripta in hoc libro Legis: quum conversus fueris ad Jehovam Deum tuum toto corde tuo, et tota anima tua. |
15. See, I have set before thee this day life and good, and death and evil; | 15. Vide, proposui tibi hodie vitam, et bonum, mortem et malum. |
16. In that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments, and his statutes, and his judgments, that thou mayest live and multiply: and the Lord thy God shall bless thee in the land whither thou goest to possess it. | 16. Quando ego praecipio tibi hodie ut diligas Jehovam Deum tuum, ut ambules in viis ejus, et custodias praecepta ejus et statuta ejus, et judicia ejus: ut vivas, et multipliceris, benedicatque tibi Jehova Deus tuus in terra ad quam ingrederis ut possideas eam. |
17. But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; | 17. Qued si averterit se cor tuum, et non audieris, et impulsus adoraveris Deos alienos, coluerisque eos: |
18. I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land whither thou passest over Jordan to go to possess it. | 18. Denuntio vobis hodie, pereundo peribitis, non prorogabitis dies super terram ad quam transmisso Jordane pergis, ut possideas eam. |
19. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live; | 19. Testor contra vos hodie coelum et terram, quod vitam et mortem proposui, benedictionem et maledictionem: deligas ergo vitam, ut vivas tu, et semen tuum. |
20. That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; (for he is thy life, and the length of thy days;) that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. | 20. Diligendo Jehovam Deum tuum, obediendo voci ejus, adhaerendo ei: ipse enim est vita tua, et longitudo dierum tuorum, ut habites super terram quam juravit Jehova patribus tuis, Abrahm, Isaac et Jacob se daturum illis. |
1. “Residuum semen.” — Lat. “La semence, que Dieu se reserve;” the seed which God reserves to Himself. — Fr.
Still, Moses does not only enjoin the Israelites to profit by the corrections of God, but also to reflect upon His blessings whereby they might be led to serve Him with pleasure. For this comparison was of no slight avail in illustration of the judgments of God. “A donner lustre a la gloire de Dieu;” to give lustre to the glory of God. — Fr. See margin, A.V., “Call them to mind.” — A.V. “And thou shalt cause them to return to thine heart, or reduce, bring again to thine heart, i.e., call to mind, consider seriously; so in Added from Fr. See ante on Deuteronomy 4:29, p. 271.
4.
“The Lord doth build up Jerusalem; he gathereth together the outcasts of Israel.”
With this intent, the adverb “from thence” is twice repeated, lest they should imagine that the distance of place would be any impediment to the fulfillment of what God had promised.
We have seen elsewhere that it was not without reason that their dwelling in the land of Canaan was magnified as a peculiar blessing, because it behooved that, until the time of Christ’s coming, the hope of an eternal inheritance should be cherished in their minds by an earthly and visible symbol.
6.
“Behold, the days come that I will make a new covenant with the house of Israel, and the house of Judah, not according to the covenant that I made with their fathers,. . which covenant they brake,. . but. . I will put my law in their inward parts, and write it in their hearts.” (
Moses now declares the same thing in different words, that, lest the Israelites, according to their wonted instability, should fall back from time to time into new rebellions, a divine remedy was needed, i.e., that God should renew and mould their hearts. In short, he reminds them that this would be the chief advantage of their reconciliation, that God should endow them with the Spirit of regeneration. There is a metaphor in this word circumcise; for Moses alludes to the legal sign of consecration, whereby they were initiated into the service of God. The expression, therefore, is equivalent to his saying, God will create you spiritually to be new men, so that, cleansed from the filth of the flesh and the world, and separated from the unclean nations, you should serve Him in purity. Meanwhile, he shews that, whatever God offers us in the Sacraments, depends on the secret operation of His Spirit. Circumcision was then the Sacrament of repentance and renewal, as Baptism is now to us; but “the letter,” as Paul calls it, (
Although Moses seems to make a division of the matter between men and God, so as to ascribe to them the beginning of repentance, and to make Him the author of perseverance (only, Added from Fr.
8. “Return thou therefore,” etc. — Lat.
15. Addition in Fr., “comme d’un tourbillon;” as by a whirlpool.
19. See ante on Deuteronomy 4:26, p. 270. “S’adonnent a observer la Loy, et pource qu’ils n’en peuvent venir a bout, qu’ils ne soyent toujours redevables, que leur fautes leurs soyent gratuitement pardonnees;” should devote themselves to the keeping of the Law; and because they could never attain its end, so as not to be always indebted to it, that their faults should be gratuitously pardoned. — Fr.
Return to the History
Exodus 31
Exodus 31:1-11 | |
1. And the Lord spake unto Moses, saying, | 1. Loquutus est Jehova ad Mosen, dicendo: |
2. See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: | 2. Vide, vocavi ex nomine Besaleel filium Uri, filii Hur, e tribu Jehuda: |
3. And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, | 3. Et replevi eum Spiritu Dei, sapientia et intelligentia, scientia et onmi arte, |
4. To devise cunning works, to work in gold, and in silver, and in brass, | 4. Ad excogitandum quicquid fabrefieri potest ex auro, et argento, et aere: |
5. And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. | 5. Et in arte gemmaria, ad replendum, et in arte lignaria, ut operetur in omni opere. |
6. And I, behold, I have given with him Aholiab the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee; | 6. Et ego ecce constitui cum eo Aholiab filium Ahisamach e tribu Dan, et in corde omnis sapientis corde, dedi sapientiam, ut faciant quaecunque praecepi tibi: |
7. The tabernacle of the congregation, and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the tabernacle, | 7. Tabernaculum Ecclesiae, et arcam testimonii, et propitiatorium quod est super eam, et omnia vasa tabernaculi, |
8. And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, | 8. Et mensam et vasa ejus: et candelabrum mundum, et omnia vasa ejus, et altare suffimenti, |
9. And the altar of burnt-offering with all his furniture, and the laver and his foot, | 9. Et altare holocausti, et omnia vasa ejus, et concham et basin ejus, |
10. And the clothes of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest’s office, | 10. Et vestes ministerii, et vestes sanctitatis ipsi Aharon sacerdoti, et vestes filiorum ejus, ut sacerdotio fungantur. |
11. And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do. | 11. Et oleum unctionis, et suffimentum aromaticum pro sanctuario juxta onmia quae praecepi tibi facient. |
2.
Although God had omitted nothing which related to the form of the tabernacle, but had accurately prescribed every thing that was to be done, still the actual difficulty of the work might have overwhelmed both Moses and the whole people with despair; for this was no ordinary work, or one on which the most skillful artificers might exercise their ingenuity, but a marvelous structure, the pattern of which had been shewn on the Mount, so that it might seem incredible that any mortals should be able by their art to compass what God had commanded. Besides, they had been entirely engaged in servile tasks in Egypt, such as would extinguish all intellectual vigor, and prevent them from aspiring to any liberal arts. Hence we gather that all, who obediently follow God’s voice, are never destitute of His aid. In all our difficulties, then, let this prayer encourage us to proceed: Augustin. Confess. 10. 40. “Et tota spes mea non nisi in magna valde misericordia tua. Da quod jubes, et jube quod vis.” See also ibid., Section 45, 7. Edit. Bened., Tom. 1. pp. 184, 186, 191; et Tom. 10. 851 A.
To “call by name,” is equivalent to rendering eminent, so that Moses signifies that Bezaleel should be something extraordinary, as being endowed with a peculiar gift. Thus Cyrus is said in
6. Addition in Fr., “Laquelle estoit la premiere en dignite;” which was the highest in dignity.
A kind of contradiction at first sight appears, when it is added immediately afterwards that God had put wisdom in the hearts of all that were wise-hearted; for, if they already excelled in intelligence, what was the object of this new inspiration? Hence it has been commonly supposed, that the special grace of God was only given in aid of that ability which we naturally possess. But rather are we taught by this passage that, when anything grows in us, and our endowments manifest themselves more conspicuously, our progress is only derived from the continued operation of the Spirit. God had already conferred acuteness and intelligence on the artificers in question; yet their dexterity was only, as it were, the seed; and He now promises that He will give them more than had previously appeared. I know that the words may be thus explained, — Whosoever shall be fit and proper for the work, have therefore been endowed with intelligence, because God has inspired it by His secret influence; but the other exposition is more simple. What follows as to the various parts of the tabernacle has been already treated of elsewhere.
Exodus 35
Exodus 35:20-35 | |
20. And all the congregation of the children of Israel departed from the presence of Moses. | 20. Egressi sunt universus coetus filiorum Israel a facie Mosis, |
21. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord’s offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. | 21. Veneruntque vir quem extulit cor suum, qui liberalis fuit spiritu suo: attuleruntque oblationem ad opus tabernaculi conventionis, et ad omne opus ejus, et ad vestes sanctitatis. |
22. And they came, both men and women, as many as were willing-hearted, and brought bracelets, and ear-rings, and rings, and tablets, all jewels of gold: and every man that offered, offered an offering of gold unto the Lord. | 22. Venerunt viri et mulieres, quicunque liberalis fuit corde, attulerunt fibulas, et inaures, et annulos, et armillas, quodlibet vas aureum, et omnis vir qui attulit levationem auri Jehovae. |
23. And every man with whom was found blue, and purple, and scarlet, and fine linen, and goat’s hair, and red skins of rams, and badgers’ skins, brought them. | 23. Praeterea onmis vir apud quem inveniebatur hyacinthus, purpura, coccus, byssus, et pili caprarum, et pelles arietum rubricatae, et pelles taxorum, haec attulerunt. |
24. Every one that did offer an offering of silver and brass, brought the Lord’s offering: and every man with whom was found shittim-wood, for any work of the service, brought it. | 24. Omnis tollens levationem argenti et aeris, obtulerunt levationem Jehovae: et omnis apud quem inveniebantur ligna sittim, pro universo opere ministerii attulerunt. |
25. And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen. | 25. Praeterea omnis mulier intelligenti corde, manibus suis neverunt, et attulerunt quod nendo operatae fuerant, hyaciuthum, purpuram, coccum et byssum. |
26. And all the women, whose hearts stirred them up in wisdom, spun goats’ hair. | 26. Omnes quoque mulieres quas excitavit cor ipsarum, intelligenter neverunt pilos caprinos. |
27. And the rulers brought onyx-stones, and stones to be set, for the ephod, and for the breastplate; | 27. Principes quoque attulerunt lapides onychinos, et gemmas inserendas in ephod et pectorali: |
28. And spice, and oil for the light, and for the anointing oil, and for the sweet incense. | 28. Aromata etiam et oleum pro luminari, et pro oleo unctionis, et pro incenso aromatico. |
29. The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring, for all manner of work which the Lord had commanded to be made by the hand of Moses. | 29. Omnis vir et mulier qui liberales fuerunt corde suo ad offerendum pro cuncto opere quod mandaverat Jehova fieri per manum Mosis, obtulerunt filii Israel donum voluntarium Jehovae. |
30. And Moses said unto the children of Israel, See, the Lord hath called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: | 30. Tunc ait Moses ad filios Israel, Videte, vocavit Jehova nomine Besaleel filium Uri, filii Hur, de tribu Juda: |
31. And he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; | 31. Et implevit cum Spiritu Dei, in sapientia et intelligentia, in scientia et omni artificio, |
32. And to devise curious works, to work in gold, and in silver, and in brass, | 32. Ad excogitandum ingeniosa opera, ut faciat in auro, argento et aere: |
33. And in the cutting of stones, to set them, and in carving of wood, to make any manner of cunning work. | 33. Et in artificio gemmarum; ut illas includat in artificio ligni, ut faciat quodcunque opus ingeniosum. |
34. And he hath put in his heart that he may teach, both he and Aholiab the son of Ahisamach, of the tribe of Dan. | 34. Et posuit in corde ejus ut doceat, ipse et Aholiab filius Ahisamach, e tribu Dan. |
35. Them hath he filled with wisdom of heart, to work all manner of work of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any work, and of those that devise cunning work. | 35. Replevit eos sapientia cordis, ut faciant omne opus artificis, et phrygionis, et acupictoris, ex hyacintho, et purpura, et vermiculo cocci, et bysso, et textura, facientes omne opus, et excogitantes inventiones. |
20. See vol. 2. p. 143, and note.
The sum of this relation is, that whatever was necessary for the building of the tabernacle was liberally contributed. It must be observed that they had departed from the presence of Moses: for we gather from this circumstance that, having severally retired to their tents, they had considered apart by themselves what they should give. Hence their liberality is deserving of greater praise, because it was premeditated; for it often happens that when a person has been bountiful from sudden impulse, he afterwards repents of it. When it is added that “they came, every one,” it is a question whether he means that the minds of the whole people were prompt and cheerful in giving, or whether he indirectly rebukes the stinginess and sordidness of those who meanly neglected their duty. In whichever way we choose to take it, Moses repeats what we have seen before, that the offerings were not extorted by force or necessity, but that they proceeded from voluntary and cordial feelings. I thus construe the words, “They came, every one, as his heart stirred each of them up,” as if he had said that they were not compelled by any law imposed upon them, but that every one was his own lawgiver, of his own good-will. This passage is absurdly twisted by the Papists in proof of free-will; as if men were incited by themselves to act rightly and well; for Moses, even while praising their spontaneous feelings, does not mean to exclude the grace of the Spirit, whereby alone our hearts are inclined to holy affections; but this stirring up is contrasted with the unwillingness by which ungodly men are withheld and restrained. Those, therefore, whom the Spirit rules, He does not drag unwillingly by a violent and extrinsic impulse, as it is called, but He so works within them upon their will, that believers stir up themselves, and they voluntarily follow His leadings. So that when it is added, “whose spirit was liberal in himself,” “Every one, whom his spirit made willing.” — A.V.
22. Addition in Fr., “Pour s’en defaire;” to deprive themselves of them.
30.
By “the wisdom of heart,” both in the men and women, which is so often mentioned here, understand activity of mind: for not only is the seat of the affections called the heart, but also the power and faculty of the intellect as it is called: thus in “To perceive.” — A.V. See ante, vol. 1. p. 390, and vol. 2. p. 441.
31. Added from Fr.
Exodus 36
Exodus 36:1-38 | |
1. Then wrought Bezaleel and Aholiab, and every wise-hearted man, in whom the Lord put wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, according to all that the Lord had commanded. | 1. Fecit ergo Beseleel et Aholiab, et omnis vir sapiens corde, quibus dederat Jebova sapientiam et intelligentiam, ut scirent facere omne opus ministerii sanctuarii, quaecunque praeceperat Jehova. |
2. And Moses called Bezaleel and Aholiab, and every wise-hearted man, in whose heart the Lord had put wisdom, even every one whose heart stirred him up to come unto the work to do it: | 2. Nam vocavit Moses Beseleel et Aholiab, omnemque virum sapientem corde, cujus cordi indiderat Jehova sapientiam, et omnem cujus cor excitaverat ipsum ut accederet ad opus ad faciendum illud. |
3. And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free-offerings every morning. | 3. Tuleruntque a facie Mosis omnem oblationem quam attulerant filii Israel ad opus ministerii sanctuarii: illi autem afferebant ad eum adhuc oblationem spontaneam quotidie. |
4. And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made; | 4. Venerunt itaque omnes sapientes qui faciebant omne opus sanctuarii, singuli ab opere quod faciebant: |
5. And they spake unto Moses, saying, the people bring much more than enough for the service of the work which the Lord commanded to make. | 5. Et loquuti sunt ad Mosen, dicendo: Plus affert populus afferendo quam opus sit ad ministerium pro opere faciendo quod praecepit Jehova fieri. |
6. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing. | 6. Praecepit ergo Moses ut proclamarent in castris, dicendo: Vir et mulier ne quid addant ultra ad oblationem sanctitatis. Itaque prohibitus est populus ab offerendo. |
7. For the stuff they had was sufficient for all the work to make it, and too much. | 7. Materia enim erat ad sufficientiam eis pro toto opere ad faciendum illud, et superabundabat. |
8. And every wise-hearted man, among them that wrought the work of the tabernacle, made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them. | 8. Et fecerunt omnis sapiens corde inter facientes opus, tabernaculum e decem cortinis, quae erant ex bysso retorta, et hyacintho, et purpura, et vermiculo cocci, ex Cherubin opere phrygionico fecit illas. |
9. The length of one curtain was twenty and eight cubits, and the breadth of one curtain four cubits; the curtains were all of one size. | 9. Longitudo cortinae unius erat octo et viginti cubitorum, et quatuor cubitorum latitudo cortinae unius, mensura erat omnibus cortinis. |
10. And he coupled the five curtains one unto another; and the other five curtains he coupled one unto another. | 10. Postea conjunxit quinque cortinas alteram cum altera, et quinque alias cortinas conjunxit alteram cum altera. |
11. And he made loops of blue on the edge of one curtain, from the selvedge in the coupling; likewise he made in the uttermost side of another curtain, in the coupling of the second. | 11. Fecit et laqueolos hyacinthinos in ora cortinae unius, in extremo in conjunctione: sic fecit in ora cortinae extrema in conjunctione secundae. |
12. Fifty loops made he in one curtain, and fifty loops made he in the edge of the curtain which was in the coupling of the second: the loops held one curtain to another. | 12. Quinquaginta laqueolos fecit; in cortina una, et quinquaginta laqueolos fecit in extremo cortinae secundae, quae erat in conjunctione secunda: oppositi erant laqueoli alter alteri. |
13. And he made fifty taches of gold, and coupled the curtains one unto another with the taches: so it became one tabernacle. | 13. Fecit et quinquaginta uncinos aureos, et conjunxit cortinas alteram cum altera uncinis, et ita factum est tabernaculum unum. |
14. And he made curtains of goats’ hair for the tent over the tabernacle: eleven curtains he made them. | 14. Fecit insuper cortinas e caprarum pilis in tentorium super tabernaculum. |
15. The length of one curtain was thirty cubits, and four cubits was the breadth of one curtain: the eleven curtains were of one size. | 15. Longitudo cortinae unius triginta cubitorum, et quatuor cubitorum latitudo cortinae unius, mensura una erat undecim cortinis. |
16. And he coupled five curtains by themselves, and six curtains by themselves. | 16. Conjunxit quinque cortinas seorsum, et sex cortinas seorsum. |
17. And he made fifty loops upon the uttermost edge of the curtain in the coupling, and fifty loops made he upon the edge of the curtain which coupleth the second. | 17. Fecit etiam laqueolos quinquaginta in ora cortinae extrema, in conjunctione: quinquaginta item laqueolos fecit in ora cortinae, in conjunctione secunda. |
18. And he made fifty taches of brass to couple the tent together, that it might be one. | 18. Fecit praeterea uncinos aereos quinquaginta ad conjungendum tentorium, ut esset unum. |
19. And he made a covering for the tent of rams’ skins dyed red, and a covering of badgers’ skins above that. | 19. Fecit insuper operimentum tentorio e pellibus arietum rubricatis, et operimentum e pellibus taxorum superne. |
20. And he made boards for the tabernacle of shittim-wood, standing up. | 20. Fecit et tabulas tabernaculo e lignis sittim stantes. |
21. The length of a board was ten cubits, and the breadth of a board one cubit and a half. | 21. Decem cubitorum erat longitudo tabubae, cubiti vero et dimidii latitudo tabulae. |
22. One board had two tenons, equally distant one from another: thus did he make for all the boards of the tabernacle. | 22. Duo cardines erant tabulae uni instar scalarum gradus dispositi, alter e regione alterius: sic fecit omnibus tabulis tabernaculi. |
23. And he made boards for the tabernacle: twenty boards for the south side, southward. | 23. Fecit inquam tabulas tabernaculo, viginti tabulas ad latus, austri ad meridiem. |
24. And forty sockets of silver he made under the twenty boards: two sockets under one board for his two tenons, and two sockets under another board for his two tenons. | 24. Et quadraginta bases argenteas fecit sub viginti tabulis, duas bases sub tabula una pro duabus clastraturis ejus, et duas bases sub tabula altera pro duabus clastraturis ejus. |
25. And for the other side of the tabernacle, which is toward the north corner, he made twenty boards, | 25. In latere vero tabernaculi secundo, nempe in latere aquilonari, fecit viginti tabulas. |
26. And their forty sockets of silver: two sockets under one board, and two sockets under another board. | 26. Et quadraginta bases earum argenteas, duas bases sub tabula una, et duas bases sub tabula altera. |
27. And for the sides of the tabernacle westward he made six boards. | 27. In latere autem tabernaculi ad occidentem fecit sex tabalas. |
28. And two boards made he for the corners of the tabernacle in the two sides. | 28. Duas tabulas fecit angulis tabernaculi in duobus lateribus. |
29. And they were coupled beneath, and coupled together at the head thereof, to one ring: thus he did to both of them in both the corners. | 29. Et erant quasi gemellae inferne, et pariter quasi gemellae in summitate ejus, in circulum unum: sic fecit utrique in duobus angulis. |
30. And there were eight boards; and their sockets were sixteen sockets of silver, under every board two sockets. | 30. Fuerunt itaque octo tabulae, et bases earum argenteae sedecim, bases binae sub qualibet tabula. |
31. And he made bars of shittim-wood; five for the boards of the one side of the tabernacle, | 31. Fecit et vectes e lignis sittim, quinque pro tabulis unius lateris tabernaculi: |
32. And five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the sides westward. | 32. Et quinque vectes pro tabulis alterius lateris tabernaculi, et quinque vectes pro tabulis lateris tabernaculi, in lateribus duobus ad occidentem. |
33. And he made the middle bar to shoot through the boards from the one end to the other. | 33. Fecit item vectem medium, ut transiret per medium tabularum, ab extremo ad extremum. |
34. And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold. | 34. Tabulas antem texit auro, et annulos earum fecit ex auro, per quos trajicerentur vectes: et texit vectes auro. |
35. And he made a vail of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work. | 35. Fecit etiam velum ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta: opere phrygionico fecit illud, cum figuris cherubim. |
36. And he made thereunto four pillars of shittim-wood, and overlaid them with gold; their hooks were of gold: and he cast for them four sockets of silver. | 36. Et fecit illi quatuor columnas de lignis sittim, et texit eas auro: uncini autem earum erant aurei: et fudit eis quatuor bases argenteas. |
37. And he made an hanging for the tabernacle-door of blue, and purple, and scarlet, and fine twined linen, of needle-work; | 37. Fecit quoque velum ad ostium tabernaculi ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta, opere phrygionico. |
38. And the five pillars of it with their hooks; and he overlaid their chapiters and their fillets with gold: but their five sockets were of brass. | 38. Et columnas ejus quinque, et uncinos earum: texitque capita earum, et fila ea cingentia auro, bases autem earum quinque aereas. |
1.
2.
3. “Qui gardent leurs mains pures et nettes;” who keep their hands pure and clean — Fr.
What follows represents, as by a lively image, as we have said, how faithfully they executed whatever God had prescribed, so as not to vary from it even in the smallest thread.
Exodus 37
Exodus 37:1-29 | |
1. And Bezaleel made the ark of shittim-wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it. | 1. Fecit etiam Beseleel arcam e lignis sittim: duorum cubitorum et dimidii longitudo ejus: cubiti et dimidii latitudo ejus: cubiti quoque et dimidii altitudo ejus. |
2. And he overlaid it with pure gold within and without, and made a crown of gold to it round about. | 2. Et texit eam auro mundo intrinsecus, et extrinsecus: fecitque ei coronam auream in circuitu. |
3. And he cast for it four rings of gold, to be set by the four corners of it; even two rings upon the one side of it, and two rings upon the other side of it. | 3. Et fudit ei quatuor annulos aureos ad quatuor angulos ejus, duos videlicet annulos in latere ejus uno, et duos annulos in latere ejus altero. |
4. And he made staves of shittim-wood, and overlaid them with gold. | 4. Fecit et vectes e lignis sittim, et texit eos auro. |
5. And he put the staves into the rings by the sides of the ark, to bear the ark. | 5. Induxitque vectes in annulos in lateribus arcae ad portandum arcam. |
6. And he made the mercy-seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof. | 6. Fecit et propitiatorium ex auro mundo: duorum cubitorum et dimidii longitudo ejus, cubiti et dimidii latitudo ejus. |
7. And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy-seat; | 7. Fecit quoque duos Cherubim ex auro, ductiles fecit eos in duabus extremitatibus propitiatorii. |
8. One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy-seat made he the cherubims on the two ends thereof. | 8. Cherub unum ab extremo hinc, et cherub alterum ab extremo inde: ex propitiatorio fecit cherubim in duabus extremitatibus ejus. |
9. And the cherubims spread out their wings on high, and covered with their wings over the mercy-seat, with their faces one to another; even to the mercy-seat-ward were the faces of the cherubims. | 9. Cherubim autem extendebant alas sursum versus, tegentes alis suis propitiatorium et facies eorum altera ad alteram: ad propitiatorium facies Cherubim. |
10. And he made the table of shittim-wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. | 10. Fecit et mensam e liguis sittim: duorum cubitorum longitudo ejus, et cubiti latitudo ejus, cubiti autem et dimidii altitudo ejus. |
11. And he overlaid it with pure gold, and made thereunto a crown of gold round about. | 11. Et texit eam auro puro, fecitque ei coronam auream in circuitu. |
12. Also he made thereunto a border of an handbreadth round about; and made a crown of gold for the border thereof round about. | 12. Fecit quoque ei clausuram palmi per circuitum: et fecit coronam auream clausurae illi per circuitum. |
13. And he cast for it four rings of gold, and put the rings upon the four corners that were in the four feet thereof. | 13. Fudit ei etiam quatuor annulos aureos, quos posuit in quatuor angulis qui erant in quatuor pedibus ejus. |
14. Over against the border were the rings, the places for the staves, to bear the table. | 14. Contra clausuram illam erant annuli per quos traducerentur vectes ad portandam mensam. |
15. And he made the staves of shittim-wood, and overlaid them with gold, to bear the table. | 15. Fecit etiam vectes e lignis sittim, quos texit auro ad portandam mensam. |
16. And he made the vessels which were upon the table, his dishes, and his spoons, and his bowls, and his covers to cover withal, of pure gold. | 16. Et fecit vasa quae erant super mensam, scutellas ejus, et cochlearia ejus, et crateras ejus, et opercula quibus libabatur, ex auro mundo. |
17. And he made the candlestick of pure gold: of beaten work made he the candlestick; his shaft, and his branch, his bowls, his knops, and his flowers, were of the same: | 17. Fecit et candelabrum ex auro puro, ductile fecit candelabrum, hastile ejus, et calamus ejus, scyphi ejus, sphaerulae ejus, et flores ejus ex ipso erant. |
18. And six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: | 18. Porro sex calami egrediebantur e lateribus ejus, tres calami candelabri ex latere ipsius uno, et tres calami candelabri ex latere ejus altero. |
19. Three bowls made after the fashion of almonds in one branch, a knop and a flower; and three bowls made like almonds in another branch, a knop and a flower: so throughout the six branches going out of the candlestick. | 19. Tres calices in speciem nucis amygdalinae deformati erant in calamo uno, sphaerula et flos: et tres calices in speciem nucis amygdalinae deformati in calamo altero, sphaerula et flos: sic sex calamis egredientibus e candelabro. |
20. And in the candlestick were four bowls made like almonds, his knops and his flowers: | 20. Et in candelabro erant quatuor calices in speciem nucis deformati, sphaerulae ejus, et flores ejus. |
21. And a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches growing out of it. | 21. Et erat sphaerula sub duobus calamis ex ipso, et sphaerula altera sub duobus calamis ex ipso, et sphaerula tertia sub duobus calamis ex ipso: sic sex calamis egredientibus ex ipso. |
22. Their knops and their branches were of the same: all of it was one beaten work of pure gold. | 22. Sphaerulae eorum et calami eorum ex ipso fuerunt: totum erat ductile unum ex auro puro. |
23. And he made his seven lamps, and his snuffers, and his snuff-dishes, of pure gold. | 23. Fecit et lucernas ejus septem, et forcipes ejus, et receptacula ipsius, ex auro puro. |
24. Of a talent of pure gold made he it, and all the vessels thereof. | 24. Et talento puri auri fecit ipsum, et omnia vasa ejus. |
25. And he made the incense-altar of shittim-wood: the length of it was a cubit, and the breadth of it a cubit, (it was four-square,) and two cubits was the height of it; the horns thereof were of the same. | 25. Fecit etiam altare incensi e lignis sittim: cubitus longitudo ejus: et cubitus latitudo ejus, quadratum: duo autem cubiti altitudo ejus: ex ipso erant cornua ejus. |
26. And he overlaid it with pure gold, both the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about. | 26. Et texit illud auro puro, tectum ejus scilicet et parietes ejus in circuitu, et cornua ejus, fecitque ei coronam auream per circuitum. |
27. And he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to bear it withal. | 27. Duos similiter annulos aureos fecit ei sub corona ejus in duobus angulis ejus, in duobus lateribus ejus, per quos trajicerentur vestes ad portandum illud ipsis. |
28. And he made the staves of shittim-wood, and overlaid them with gold. | 28. Et fecit vectes ipsos e lignis sittim, et texit eos auro. |
29. And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary. | 29. Fecit et oleum unctionis, sanctitatem, et suffimentum aromaticum purum, opere unguentarii. |
If the repetition, which might appear to be superfluous in these chapters, should be wearisome to us, let us reflect on the intention of the Holy Spirit, who, in narrating the execution of the work, uses almost the identical words wherein He had previously set forth the commands of God, viz., that we may understand that Moses, and the artificers themselves, did not vary in the smallest point from the rule prescribed to them. God had commanded the Ark of the Covenant to be made, together with its cover; and Moses relates how it was completed, so that the artificers did not omit even its very minutest detail. He ordered a table to be made for the offering of bread, and not a single syllable is neglected. As to the candlestick there was the same scrupulous obedience, so that they did not alter it in any part. In the altar of incense there was no kind of dissimilarity between the command and the work; and, finally, the composition of the oil exactly corresponds with the command. There is no question, then, but that Moses commends obedience, as it is the foundation of true piety, and at the same time reminds us that there was no exercise of the imagination in the whole service of the tabernacle, because there is nothing more opposite to the purity of religion than to do anything which is not enjoined.
Exodus 38
Exodus 38:1-31 | |
1. And he made the altar of burnt-offering of shittim-wood: five cubits was the length thereof, and five cubits the breadth thereof, (it was foursquare,) and three cubits the height thereof. | 1. Fecit quoque altare holocausti e lignis sittim, quinque cubitorum latitudo ejus, et quinque cubitorum latitudo ejus, quadratum: et trium cubitorum altitudo ejus. |
2. And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass. | 2. Et fecit cornua ejus in quatuor angulis ejus, ex ipso erant cornua ejus, et texit illud aere. |
3. And he made all the vessels of the altar, the pots, and the shovels, and the basons, and the flesh-hooks, and the fire-pans: all the vessels thereof made he of brass. | 3. Fecit insuper omnia vasa altaris, lebetes scilicet, et scopas, et crateras, et tridentes, et receptacula: omnia vasa ejus fecit aerea. |
4. And he made for the altar a brasen grate of net-work, under the compass thereof, beneath unto the midst of it. | 4. Fecit praeterea altari cribrum opere reticulato aeneum sub ambitu ejus inferne usque ad medium ejus. |
5. And he cast four rings for the four ends of the grate of brass, to be places for the staves. | 5. Fudit item quatuor annulos in quatuor extremitatibus cribro aeneo, in quos inducerentur vectes. |
6. And he made the staves of shittim-wood, and overlaid them with brass. | 6. Et fecit vectes e lignis sittim, quos texit aere. |
7. And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards. | 7. Introduxitque vectes ipsos in annulos illos per latera altaris ad ferendum illud illis: vacuum tabularum fecit illud. |
8. And he made the laver of brass, and the foot of it of brass, of the looking-glasses of the women assembling, which assembled at the door of the tabernacle of the congregation. | 8. Fecit similiter concham aeneam, et basim ejus aeneam ex speculis mulierum convenientium, quae conveniebant ad ostium tabernaeuli conventionis. |
9. And he made the court: on the south side southward, the hangings of the court were of fine twined linen, an hundred cubits: | 9. Fecit postremo atrium ad plagam austri ad meridiem: cortinae atrii e bysso retorta centum cubitorum. |
10. Their pillars were twenty, and their brasen sockets twenty: the hooks of the pillars and their fillets were of silver. | 10. Columnae earum viginti, et bases earum viginti ex aere: capitella columnarum, et fila eas cingentia, ex argento. |
11. And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty: the hooks of the pillars and their fillets of silver. | 11. Et ad plagam aquilonis cortinae centum cubitorum: columnae earum viginti, et bases earum viginti ex aere: capitella columnarum, et fila eas cingentia, ex argento. |
12. And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten: the hooks of the pillars and their fillets of silver. | 12. Ad plagam vero occidentis cortinae quinquaginta cubitorum: columnae earum decem, et bases earum decem: capitella columnarum, et fila eas cingentia, ex argento. |
13. And for the east side eastward, fifty cubits. | 13. Et ad plagam orientis ad ortum cortinae quinquaginta cubitorum. |
14. The hangings of the one side of the gate were fifteen cubits, their pillars three, and their sockets three. | 14. Cortinae quindecim cubitorum erant in uno latere: columnae earum tres et bases earum tres. |
15. And for the other side of the court-gate, on this hand and that hand, were hangings of fifteen cubits, their pillars three, and their sockets three. | 15. Et in latere altero hinc et inde portae atrii, cortinae quindecim cubitorum: columnae earum tres, et bases earum tres. |
16. All the hangings of the court round about were of fine twined linen: | 16. Omnes cortinae atrii per circuitum erant ex bysso retorta. |
17. And the sockets for the pillars were of brass; the hooks of the pillars and their fillets of silver; and the overlaying of their chapiters of silver: and all the pillars of the court were filled with silver. | 17. Bases vero columnarum ex aere: capitella columnarum, et fila eas cingentia, ex argento: et operimenta capitellorum earum ex argento: ipsae etiam omnes columnae atrii cinctae erant argento. |
18. And the hanging for the gate of the court was needle-work, of blue, and purple, and scarlet, and fine twined linen; and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court. | 18. Velum autem portae atrii opere phrygionis ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta: cujus longitudo erat viginti cubitorum, altitudo vero in latitudine quinque cubitorum ad cortinas atrii. |
19. And their pillars were four, and their sockets of brass four; their hooks of silver, and the overlaying of their chapiters and their fillets of silver. | 19. Et columnae earum quatuor, basesque earum quatuar ex aere, uncini earum ex argento: et operimenta capitellorum earum, et fila eas cingentia, ex argento. |
20. And all the pins of the tabernacle, and of the court round about, were of brass. | 20. Omnes veto clavi tabernaculi et atrii in circuitu erant ex aere. |
21. This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest. | 21. Ista sunt numerata tabernaculi, tabernaculi, inquam, testimonii, quae numerata sunt ad jussum Mosis, per manum Ithamar filii Aharon sacerdotis, in ministerium Levitarum. |
22. And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses. | 22. Besaleel autem filius Uri filii Hur, de tribu Jehudah, fecit omnia illa quae praeceperat Jehova Mosi. |
23. And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen. | 23. Et cum eo Aholiab filius Ahisamach, de tribu Dan, artifex, et acupictor et phrygio, in hyacintho, et purpura, et vermiculo cocci, et bysso. |
24. All the gold that was occupied for the work, in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary. | 24. Universum aurum insumptum in ipso opere, id est in toto opere sanctuarii (fuit autem aurum oblationis) fuit novem et viginti talentorum, et septingentorum triginta siclorum, secundum siclum sanctuarii. |
25. And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary: | 25. Et argentum numeratorum in coetu erat centum talenta et mille septingenti septuaginta quinque sicli, secundum siclum sanctuarii. |
26. A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand, and three thousand, and five hundred and fifty men. | 26. Semissis in singula capita, id est dimidium sicli, secundum siclum sanctuarii omnibus transeuntibus ad numeratos, ab eo qui natus erat viginti annos et supra, in sexcentis tribus millibus quingentis et quinquaginta. |
27. And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket. | 27. Fueruntque centum talenta argenti ad fundandas bases sanctuarii, et bases veli: centum bases ex centum talentis, talentum pro basi. |
28. And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them. | 28. Et ex mille septingentis septuaginta quinque siclis fecit epistylia columnis, et texit capita ipsarum, et texit eas. |
29. And the brass of the offering was seventy talents, and two thousand and four hundred shekels. | 29. Aes autem oblationis fuit septuaginta talentorum, et duorum millium, et quadringentorum siclorum, |
30. And therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brasen grate for it, and all the vessels of the altar, | 30. Et fecit ex eo bases ostii tabernaculi conventionis, et altare aereum, et cribrum ejus aereum, omniaque vasa altaris. |
31. And the sockets of the court round about, and the sockets of the court-gate, and all the pins of the tabernacle, and all the pins of the court round about. | 31. Et bases atrii per circuitum, et bases portae atrii, praeterea omnes palos tabernaculi, omnesque palos atrii per circuitum. |
1. All the difficulties connected with this matter are set at rest by our increased acquaintance with Egyptian Antiquities. C., and almost all the earlier commentators, were evidently possessed with the idea that the mirrors of the women were literally looking-glasses; and hence arose the various solutions which are here given, and others which might be added. Sir G. Wilkinson, in his “Popular Account of the Ancient Egyptians,” tells us; — “One of the principal objects of the toilet was the mirror. It was of mixed metal, chiefly copper, most carefully wrought and highly polished; and so admirably did the Egyptians succeed in the composition of metals, that this substitute for our modern looking-glass was susceptible of a lustre which has even been partially revived at the present day, in some of those discovered at Thebes, though buried in the earth for many centuries. The same kind of metal-mirror was used by the Israelites, who doubtless brought them from Egypt.” — Vol. 2. p. 346. “Entre les bagages superflus des femmes.” — Fr. C. here affords the reader a curious proof that he composed this note with S.M. under his eye, by employing Munster’s word labrum for the Hebrew
21. “These are the counted-things.” — Lat. So also Ainsworth. “Afin que les Levites sceussent ce qu’ils devoyent avoir en garde;” in order that the Levites might know what they ought to have in charge. — Fr.
22. See on Exodus 30:12, vol. 1. p. 482.
Exodus 39
Exodus 39:1-43 | |
1. And of the blue, and purple, and scarlet, they made clothes of service, to do service in the holy place, and made the holy garments for Aaron; as the Lord commanded Moses. | l. Ex hyacintho autem, et purpura, et vermiculo cocci fecerunt vestes ministerii ad ministrandum in sanctuario: fecerunt item vestes sanctitatis, quae erant Aharonis, quemadmodum praeceperat Jehova ipsi Mosi. |
2. And he made the ephod of gold, blue, and purple, and scarlet, and fine twined linen. | 2. Fecit et ephod ex auro, hyacintho, et purpura, et vermiculo cocci, et bysso retorta. |
3. And they did beat the gold into thin plates, and cut it into wires, to work it in the blue, and in the purple, and in the scarlet, and in the fine linen, with cunning work. | 3. Extenderuntque bracteas aureas, et inciderunt fila, ut texerent in medio hyacinthi, et in medio purpurae, et in medio vermiculi cocci, et in medio byssi, opere phrygionico. |
4. They made shoulder-pieces for it, to couple it together: by the two edges was it coupled together. | 4. Oras fecerunt ei copulantes sese, et in duabus extremitatibus ejus conjungebantur. |
5. And the curious girdle of his ephod, that was upon it, was of the same, according to the work thereof, of gold, blue, and purple, and scarlet, and fine twined linen; as the Lord commanded Moses. | 5. Et cingulum ephod quod erat super illud, ex ipso erat juxta opus suum, ex auro, hyacintho, et purpura, et vermiculo cocci, et bysso retorta, quemadmodum praeceperat Jehova Mosi. |
6. And they wrought onyx-stones inclosed in ouches of gold, graven, as signets are graven, with the names of the children of Israel. | 6. Et aptaverunt lapides onychinos circundatos palis aureis, sculptos sculpturis annuli cum nominibus filiorum Israel. |
7. And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the Lord commanded Moses. | 7. Posuitque illos in lateribus ephod, ut essent lapides memoriae filiis Israel, quemadmodum praeceperat Jehova Mosi. |
8. And he made the breastplate of cunning work, like the work of the ephod; of gold, blue, and purple, and scarlet, and fine twined linen. | 8. Fecit et pectorale opere phrygionis, sicut opus ephod, ex auro, hyacintho, et purpura, et vermiculo cocci, et bysso retorta. |
9. It was four-square; they made the breastplate double: a span was the length thereof, and a span the breadth thereof, being doubled. | 9. Quadratum erat, duplicatum fecerunt pectorale: palmus longitudo ejus, palmusque latitudo ejus: duplicatum. |
10. And they set in it four rows of stones; the first row was a sardius, a topaz, and a carbuncle: this was the first row. | 10. Impleverunt autem in eo quatuor ordines lapidum, ordo autem talis erat, sardius, topazius, et carbunculus, erat ordo primus. |
11. And the second row, an emerald, a sapphire, and a diamond. | 11. Ordo vero secundus, smaragdus, sapphirus, et jaspis. |
12. And the third row, a ligure, an agate, and an amethyst. | 12. Ordo praeterea tertius, lyncurius, achates, et amethystus. |
13. And the fourth row, a beryl, an onyx, and a jasper: they were inclosed in ouches of gold in their inclosings. | 13. Postremo quartus ordo, chrysolitus, onychinus, et beryllus circundati palis aureis in plenitudinibus suis. |
14. And the stones were according to the names of the children of Israel, twelve, according to their names, like the engravings of a signet, every one with his name, according to the twelve tribes. | 14. Porro lapides illi juxta nomina filiorum Israel erant, duodecim, juxta nomina eorum, sculpturae sigilli, quilibet juxta nomen suum, secundum duodecim tribus. |
15. And they made upon the breastplate chains at the ends, of wreathen work of pure gold. | 15. Fecerunt et super pectorale catenas terminationis opere plectili ex auro puro. |
16. And they made two ouches of gold, and two gold rings, and put the two rings in the two ends of the breastplate. | 16. Fecerunt etiam duas palas aureas, et duos annulos aureos: posueruntque duos illos annulos in duabus extremitatibus pectoralis. |
17. And they put the two wreathen chains of gold in the two rings on the ends of the breastplate. | 17. Et inseruerunt duas catenas aureas duobus illis annulis qui erant in extremitatibus pectoralis. |
18. And the two ends of the two wreathen chains they fastened in the two ouches, and put them on the shoulder-pieces of the ephod, before it. | 18. Duas autem extremitates duarum catenarum inseruerunt duabus illis palis, posueruntque eas in oris ephod a fronte ipsius. |
19. And they made two rings of gold, and put them on the two ends of the breastplate, upon the border of it, which was on the side of the ephod inward. | 19. Fecerunt item duos annulos aureos, quos posuerunt in duabus extremitatibus pectoralis, in ora ejus quae erat in latere ephod intrinsecus. |
20. And they made two other golden rings, and put them on the two sides of the ephod underneath, toward the fore-part of it, over against the other coupling thereof, above the curious girdle of the ephod. | 20. Fecerunt praeterea duos alios annulos aureos, quos posuerunt in duabus oris ephod inferne,a fronte ipsius, e regione conjunctionis ejus, supra balteum ephod. |
21. And they did bind the breastplate by his rings unto the rings of the ephod with a lace of blue, that it might be above the curious girdle of the ephod, and that the breastplate might not be loosed from the ephod; as the Lord commanded Moses. | 21. Et ligaverunt pectorale ab annulis suis ad annulos ipsius ephod, filo hyacinthino, ut esset supra balteum ipsius ephod, neque separaretur pectorale ab ephod: quemadmodum praeceperat Jehova ipsi Mosi. |
22. And he made the robe of the ephod of woven work, all of blue. | 22. Fecit insuper pallium ipsi ephod opere textoris, totum hyacinthinum. |
23. And there was an hole in the midst of the robe, as the hole of habergeon, with a band round about the hole, that it should not rend. | 23. Et foramen pallii in medio ejus, sicut foramen loricae labrum erat in orificio ipsius per circuitum, ne frangeretur. |
24. And they made upon the hems of the robe pomegranates of blue, and purple, and scarlet, and twined linen. | 24. Feceruntque in fimbriis pallii malogranata ex hyacintho, et purpura, et vermiculo cocci, et bysso retorta. |
25. And they made bells of pure gold, and put the bells between the pomegranates, upon the hem of the robe, round about between the pomegranates: | 25. Fecerunt et tintinnabula exauro puro, posueruntque tintinnabula illa in medio malogranatorum, in fimbriis pallii per circuitum, in medio, inquam, malogranatorum. |
26. A bell and a pomegranate, a bell and a pomegranate, round about the hem of the robe to minister in; as the Lord commanded Moses. | 26. Tintinnabulum et malogranatum, tintinnabulum et malogranatum in fimbriis pallii in circuitu, ad ministrandum, quemadmodum praeceperat et Jehova ipsi Mosi. |
27. And they made coats of fine linen, of woven work, for Aaron, and for his sons; | 27. Post haec fecerunt tunicas ex bysso opere textorio ipsi Aharon et filiis ejus: |
28. And a mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine twined linen; | 28. Mitram quoque ex bysso, et decora galerorum ex bysso, et foeminalia linee ex bysso retorta: |
29. And a girdle of fine twined linen, and blue, and purple, and scarlet, of needle-work; as the Lord commanded Moses. | 29. Balteum praeterea ex bysso retorta, et hyacintho, ex purpura, et vermiculo cocci, opere phrygionis, quemadmodum praeceperat Jehova ipsi Mosi. |
30. And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, Holiness to the Lord. | 30. Fecerunt postremo laminam coronae sanctificationis ex auro, scripseruntque in ea scriptura caelaturarum annuli, Sanctitas ipsi Jehovae. |
31. And they tied unto it a lace of blue, to fasten it on high upon the mitre; as the Lord commanded Moses. | 31. Et inseruerunt in eam filum hyacinthinum, ut poneretur super tiaram superne, quemadmodum praeceperat Jehova Mosi. |
32. Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the Lord commanded Moses, so did they. | 32. Perfectum est igitur totum opus tabernaculi conventionis: et fecerunt filii Israel juxta omnia quae praeceperat Jehova ipsi Mosi, sic fecerunt. |
33. And they brought the tabernacle unto Moses, the tent, and all his furniture, his taches, his boards, his bars, and his pillars, and his sockets; | 33. Attuleruntque tabernaculum illud ad Mosen, tabernaculum et omnia vasa ejus, circulos ejus, tabulas ejus, vectes ejus, et columnas ejus, et bases ejus. |
34. And the covering of rams’ skins dyed red, and the covering of badgers’ skins, and the vail of the covering; | 34. Opertorium quoque ex pellibus arietum rubricatis, et opertorium ex pellibus taxorum, et velum operimenti. |
35. The ark of the testimony, and the staves thereof, and the mercy-seat; | 35. Arcam testimonii, et vectes ejus, et propitiatorium, |
36. The table, and all the vessels thereof, and the shew-bread; | 36. Mensam, omnia vasa ejus, et panem facierum, |
37. The pure candlestick, with the lamps thereof, even with the lamps to be set in order, and all the vessels thereof, and the oil for light; | 37. Candelabrum purum, lucernas inquam ordinationis, et omnia vasa ejus, et oleum luminaris, |
38. And the golden altar, and the anointing oil, and the sweet incense, and the hanging for the tabernacle-door; | 38. Et altare aureum, et oleum unctionis, et suffimentum aromaticum, et aulaeum pro ostio tabernaculi. |
39. The brasen altar, and his grate of brass, his staves, and all his vessels; the laver and his foot; | 39. Altare aereum, et cribrum ejus aereum, vectes ejus, et omnia vasa ejus, et concham, et basim ejus. |
40. The hangings of the court, his pillars, and his sockets, and the hanging for the court-gate, his cords, and his pins, and all the vessels of the service of the tabernacle, for the tent of the congregation; | 40. Cortinas atrii, et columnas ejus, et aulaeum pro porta atrii, et funes ejus, et palos ejus, et omnia vasa ministerii tabernaculi, tabernaculi conventionis. |
41. The clothes of service to do service in the holy place; and the holy garments for Aaron the priest, and his sons’ garments, to minister in the priest’s office. | 41. Vestes ministerii ad ministrandum in sanctuario, vestes sanctas ipsi Aharon sacerdoti, et vestes filiorum ejus, ad fungendum sacerdotio. |
42. According to all that the Lord commanded Moses, so the children of Israel made all the work. | 42. Juxta omnia quae praeceperat Jehova Mosi, sic fecerunt filii Israel universum opus. |
43. And Moses did look upon all the work, and, behold, they had done it as the Lord had commanded, even so had they done it: and Moses blessed them. | 43. Videns vero Moses universum opus, quod prorsus fecissent illud quemadmodum praeceperat Jehova, benedixit illis. |
1.
32.
Exodus 24
Exodus 24:1-18 | |
1. And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab and Abihu, and seventy of the elders of Israel; and worship ye afar off. | 1. Et dixit ad Mosen, Ascende ad Jehovam tu et Aharon, Nadab et Abihu, et septuaginta e senioribus Israel, et adorabitis procul. |
2. And Moses alone shall come near the Lord; but they shall not come nigh, neither shall the people go up with him. | 2. Solus autem Moses perveniet ad Jehovam: ipsi vero non pervenient, nec populus ascendet cum eo. |
3. And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do. | 3. Venit ergo Moses, et narravit populo omnia verba Jehovae, omniaque judicia, Et respondit totus populus una voce, ac dixerunt, Quaecunque verba loquutus est Jehova, faciemus. |
4. And Moses wrote all the words of the Lord, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. | 4. (Seripserat autem Moses omnia verba Jehovae): surgensque mane aedificavit altare sub monte, et duodecim statuas secundum duodecim tribus lsrael. |
5. And he sent young men of the children of Israel, which offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord. | 5. Misitque juniores filiorum Israel, qui immolaverunt holocausta, et sacrificaverunt sacrificia prosperitatum ipsi Jehovae, vitulos. |
6. And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. | 6. Accepit Moses dimidium sanguinis, et posuit in crateribus: dimidium vero sanguinis sparsit super altare. |
7. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. | 7. Sumpsit deinde librum foederis, et legit in auribus populi: qui dixerunt, Quaecunque dixit Jehova, faciemus, et obediemus. |
8. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. | 8. Tulit quoque Moses sanguinem, et sparsit super populum, ac dixit, Ecce, sanguis foederis quod pepigit Jehova vobiscum super cunctis his sermonibus. |
9. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel; | 9. Ascendit autem Moses, et Aharon, Nadab et Abihu, et septuaginta e senioribus Israel. |
10. And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire-stone, and as it were the body of heaven in his clearness. | 10. Et viderunt Deum Israel: et sub pedibus ejus erat tanquam opus tabulae sapphiri, et sicut species coeli serenitate. |
11. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. | 11. Et in principes filiorum Israel non extendit manum suam: et viderunt Deum, et comederunt, et biberunt. |
12. And the Lord said unto Moses, Come up to me into the mount, and be there; and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. | 12. Dixitque Jehova ad Mosen, Ascende ad me in montem, et esto ibi; daboque tibi duas tabulas lapideas, et Legem atque praeceptum, quae scripsi ad docendum eos. |
13. And Moses rose up, and his minister Joshua; and Moses went up into the mount of God. | 13. Surrexit itaque Moses et Jehosua minister ejus; et ascendit Moses in montem Dei. |
14. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. | 14. Senioribusque dixit, Manete hic donec revertamur ad vos: et ecce, Aharon et Hur sunt vobiscum: quisquis habuerit causas, accedet ad eos. |
15. And Moses went up into the mount, and a cloud covered the mount. | 15. Tunc ascendit Moses in montem, et operuit nubes montem. |
16. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. | 16. Habitavitque gloria Jehovae; super montem Sinai, et operuit eum nubes sex diebus: vocavitque ipsum Mosen die septimo e medio nubis. |
17. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. | 17. Et aspectus gloriae Jehovae erat tanquam ignis comburens in vertice montis, in oculis filiorum Israel. |
18. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. | 18. Et ingressus est Moses in medium nubis, ascenditque in montem: et fuit Moses in monte quadraginta diebus, et quadraginta noctibus. |
1.
Here, however, (See this subject further discussed on Numbers 11:16, infra.) arises a question respecting the seventy elders; for we shall see elsewhere that the seventy were not chosen till the people had departed from Mount Sinai; whereas mention is made of them here, before the promulgation of the Law, which seems to be by no means consistent. But this difficulty is removed, if we allow, what we gather from this passage, that, even before they came to Mount Sinai, each tribe had appointed its governors (praefectos), who would make up this number, since there were six of every tribe; but that when Moses afterwards desired to be relieved of his burdens, part of the government was transferred “A ceux, qui desia estoyent en degre d’honneur;” to those who were already honourably distinguished. — Fr. “Septante et deux;” seventy-two. — Fr.
2. “Ces trois estats;” these three estates. — Fr.
4. “Had written.” — Lat. “Pillars.” — A.V. “Some think that this altar was set upon twelve stones, such as Elias built,
5. “Ce qui n’est attribuE qu’a ceux qui ont la charge speciale de sacrifier;” which is only applied to those who have the special charge of sacrificing. — Fr.
We have stated elsewhere that the “Peace-offerings.” — A.V. Vide ante, vol. 2. pp. 139 and 333. “In all solemn leagues and covenants, they sacrificed to the gods by whom they swore, offering for the most part either a boar, ram, or goat; sometimes all three; sometimes bulls or lambs instead of any of them. Hence comes the phrase, “Par tel sacrement.” — Fr. See C. in loco. Calvin Soc. edit., p. 74, where, however, I question whether his statement on the word “Comme si le Loy, et les Prophetes, et l’Evangile en estoyent escrits;” as if the Law and the Prophets, and the Gospel were written with it. — Fr.
We must now carefully observe the course of the proceeding. First, Moses states that he read the book before the people; and then adds that the people themselves embraced the covenant proposed to them. Finally, he relates that when the people had professed their obedience, he sprinkled the blood, not without adding his testimony, and that in a loud voice. The context here shews us the true and genuine nature of the Sacraments, together with their correct and proper use; for unless doctrine precede them to be a connecting link between God and man, they will be empty and delusive signs, however honorable may be the encomiums passed on them. But inasmuch as mutual consent is required in all compacts, so, when God invites His people to receive grace, He stipulates that they should give Him the obedience of faith, so as to answer, Amen. Thus nothing can be more preposterous than the invention of dumb sacraments: such as those childish charms which the Papists hawk about as sacraments, without the word of God; whilst, at the same time, it must be added that the word, which gives life to the Sacraments, is not an obscure whisper, like that magical incantation of the Papists, when they blow on the bread and the cup, and which they call the consecration; but it is a clear and distinct voice which is addressed to men, and avails to beget faith in them. Thus Moses here speaks aloud to the people, and reminds them that God enters into covenant with him.
Now, although the profession here recorded might seem to be derived from too great confidence, when the people declare that they will do whatsoever God commands, still it contains nothing amiss or reprehensible; inasmuch as the faithful among them promised nothing, except in reliance on the help of God: and gratuitous reconciliation, if they should sin, was included in it. This was not indeed the proper office of the Law, to incline men’s hearts to the obedience of righteousness; as also under the Law there was no true and real expiation to wash away the guilt of sins; but the office of the Law was to lead men step by step to Christ, that they might seek of Him pardon and the Spirit of regeneration. It is, therefore, unquestionable that the elect of God embraced by faith the substance and truth of the shadows when they voluntarily offered themselves to keep the covenant of God.
9. “Devant que sacrifier;” before sacrificing. — Fr.
There the glory of God was beheld more closely by the elders, that they might afterwards relate to the people what they had seen, and that thus the thing, being proved by competent witnesses, might obtain undoubted credit. For this reason he says, that “they saw the God of Israel,” not in all His reality and greatness, but in accordance with the dispensation which He thought best, and which he accommodated to the capacity of man. The form of God is indeed nowhere described, but the pediment (basis) on which He stood was like a work of sapphire. Ainsworth, “A work of sapphire-brick. Heb., brick of sapphire: whereby is meant sapphire-stone, hewed like brick, wherewith the place under Him was paved. So also the Greek translateth it. Or, it may be Englished, of whiteness of sapphire, i.e., of white sapphire-stone: for brick hath the name in Hebrew of whiteness. The Chaldee translateth, under the throne of his glory was, as it were, a work of precious, stone.” “The Hebrews, (says Willet, in loco,) whom Lyranus and Lippoman follow, — in that the pavement or brick-work was like sapphire, — understand the happy change which was now made for Israel: their servitude in making of brick was turned into glorious liberty, as if a floor should be paved with sapphire instead of brick!”
Finally, on the footstool Infinite Majesty appeared, such as to strike the elders with astonishment, so that they might humble themselves with greater reverence before the incomprehensible glory of God.
11. So Aben-Ezra, in Willet; and Faigius and S. Munster in Poole. Boothroyal says, “This phrase evidently means, ‘He slew them not;’ compare
What follows, as to their eating, I interpret to mean a solemn banquet, which was a part or appendage of a sacrifice, as we have seen on Exodus 18 See ante, vol. 1. pp. 300, 301.
12. “Un document celeste et infallible;” a celestial and infallible document. — Fr. See Augustine, Serm. 155: De verbo Apost. sect. 3, tom. 5. pp. 742, 743, (Edit. Bened.) See also Serm. 8. sect. 14, ibid., p. 48. See also Quaest. in Exodus 25, tom. 3., p. 429; and Quaest. 166., ibid., pp. 471, 472. “Proinde magna oritur quaestio, quomodo illae tabulae, quas erat Moyses Deo utique praesciente fractures, non hominis opus esse dicantur, sed Dei, nec ab homine scriptae, sed digito Dei: posteriores vero tabulae tamdiu mansurae, ac in tabernaculo et templo Dei futurae, jubente quidem Deo, tamen ab homine excisae sint, ab homine scriptae. An forte in illis prioribus gratia Dei significabatur, non hominis opus, qua gratia indigni facti sunt revertentes corde in Aegyptum, et facientes idolum; unde illo beneficio privati sunt, et propterea Moyses tabulas fregit: istis vero tabulis posterioribus significati sunt qui de suis operibus gloriantur; unde dicit Apostolus (
14. “Le mot d’ici;” the word here. — Fr. Added from Fr.
Exodus 31
Exodus 31:18 | |
18. And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God. | 18. Et dedit Deus Most, quum finem fecisset loquendi cum eo in monte Sinai, duas tabulas Testimonii, tabulas lapideas scriptas digito Dei. |
18.
Finally, the Ten Commandments were written on two tables, so that they might never be lost. I have elsewhere stated why they were divided into two tables, viz., because they consist of two parts, the first of which is the rule of piety, whilst the second prescribes how we must live righteously, innocently, and chastely with men. Thus the worship of God comes first in order, and then the duties of charity follow. The tables were of stone, inasmuch as it is usual for enduring monuments to be engraven on brass, or stones. That they were “written with the finger of God,” we must understand to mean that the characters were formed without the hand or skill of men, by the secret virtue of God; nor is it a matter of wonder that a writing should have suddenly been brought into existence at the same will (nutu) of God, whereby the waste and shapeless materials of the world, which they call chaos, were changed so as to be resplendent with astonishing elegance and beauty. This expression, however, is metaphorical, whereby what is only applicable to men is figuratively spoken of God; for God is not corporeal so as to write with His finger; and for Him to act is only to command; as it is said in the Psalms,
“He spake, and all things were made; he commanded, and they were created.” (
Many approve of the allegory, that the Law was written by the Spirit of God on stones, because the hardness of our heart does not receive it without the grace of regeneration; but we must rather hold to the antithesis of Paul, wherein he shews that the Gospel differs from the Law in this respect, because it is written on fleshy hearts, subdued unto obedience, (
Exodus 32
Exodus 32:1-35 | |
1. And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. | 1. Videns antem populus quod moram faceret Moses ad descendendum e monte, tunc congregatus est contra Aharon, et dixerunt ei, Surge, fac nobis Deos qui praecedant nos: huic enim Mosi viro illi qui eduxit nos e terra Aegypti, nescimus quid acciderit. |
2. And Aaron said unto them, Break off the golden ear-rings which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. | 2. Et dixit illis Aharon, Eripite, (vel, detrahite,) inaures aureas, quae sunt in auribus uxorum vestrarum, filiorum vestrorum et filiarum vestrarum, atque afferte. |
3. And all the people brake off the golden ear-rings which were in their ears, and brought them unto Aaron. | 3. Eripuerunt a se igitur totus populus inaures aureas, quae erant in auribus eorum, et attulerunt ad Aharon: |
4. And he received them at their hand; and fashioned it with a graving-tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. | 4. Quas accepit de manu eorum, formavitque illud style, et fecit ex illo vitulum fusilem: et dixerunt, Isti sunt dii tui o Israel, qui eduxerunt te e terra Aegypti. |
5. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. | 5. Quod videns Aharon, tunc aedificavit altare coram eo: et elamavit Aharon, dixitque, Solennitas Jehovae erit cras. |
6. And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings: and the people sat down to eat and to drink, and rose up to play. | 6. Et summo mane surrexerunt sequenti die, atque obtulerunt holocausta, et adduxerunt hostias prosperitatum: seditque populus ut manducaret et biberet, postea surrexerunt ut luderent. |
7. And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: | 7. Loquutusque est Jehova ad Mosen: Vade, descende, corrupit se populus tuus quem eduxisti e terra Aegypti. |
8. They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. | 8. Recesserunt cito de via quam praecepi eis: fecerunt sibi vitulum fusilem, adoraveruntque illum, et sacrificaverunt ei, dixeruntque, Isti dii tui, Israel, qui eduxerunt te e terra Aegypti. |
9. And the Lord said unto Moses, I have seen this people, and, behold, it is a stiff-necked people: | 9. Dixit praeterea Jehova ad Mosen, Vidi populum hunc: et ecce populus durae cervicis est. |
10. Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation. | 10. Nunc igitur dimitte me, ut excandescat furor meus in eos, consumamque eos: te autem faciam in gentem magnam. |
11. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? | 11. Et precatus est Moses faciem Jehovae Dei sui, et dixit, Utquid, O Jehova, exardescet furor tuus in populum tuum quem eduxisti e terra Aegypti in fortitudine magna et manu forti? |
12. Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. | 12. Utquid dicent Aegyptii dicendo, In malum eduxit eos, ut occideret eos in montibus, utque consumeret eos e superficie terrae? convertere ab ira furoris tui, et poeniteat te super malo populi tui. |
13. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven; and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. | 13. Recordare Abraham, Isaac et Israel servorum tuorum, quibus jurasti per teipsum, et dixisti eis, Multiplicabo semen vestrum sicut stellas coeli, et totam terram istam quam dixi dabo semini vestro, et haereditate accipient illam in seculum. |
14. And the Lord repented of the evil which he thought to do unto his people. | 14. Et poenituit Jehovam super malo quod dixerat se facturum populo suo. |
15. And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. | 15. Tunc vertit se Moses, et descendit e monte: erantque dutc tabulae testimonii in mann ejus, tabulae scriptae ab utraque super-ficie sua, hinc et inde erant scriptae. |
16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. | 16. Et tabulae erant opus Dei, scriptura Dei, scriptura erat sculpta in tabulis. |
17. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. | 17. Audiens autem Jehosua vocem populi in vociferatione ejus, dixit ad Mosen, Vox praelii est in castris. |
18. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear. | 18. Qui respondit, Non est vex respendens fortitudini, neque vex respendens infirmitati, sed vocem cantionum ego audio. |
19. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. | 19. Accidit quum appropinquasset ad castra, vidit vitulum et choros: et excanduit iracundia Mosis, abjecitque e manibus suis tabulas, et fregit eas sub monte. |
20. And he took the calf which they had made and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it. | 20. Tulit quoque vitulum quem fecerant, et combussit igni, contrivitque donec redegit in pulverem: et sparsit in superficiem aquarum, et potavit filios Israel. |
21. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? | 21. Et dixit Moses ad Aharon, Quid fecit tibi populus iste, quod induxisti super eum hoc peccatum grande? |
22. And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. | 22. Tunc dixit Aharon, Ne excandescat iracundia domini mei: tu nosti populum quod in malo sit. |
23. For they said unto me, Make us gods which shall go before us: for asfor this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. | 23. Dixerunt autem mihi, Fac nobis deos qui nos praecedant: quia isti Mosi viro qui eduxit nos e terra AEgypti, nescimus quid acciderit. |
24. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. | 24. Quibus respondi, Cui est aurum, private vos. Et dederunt mihi: et projeci in ignem, egressusque est vitulus iste. |
25. And when Moses saw that the people were naked, (for Aaron had made them naked unto their shame among their enemies,) | 25. Vidit autem Moses quod populus discoopertus esset: (nam discooperuerat eum Aharon ad ignominiam inter hostes eorum,) |
26. Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto Him. | 26. Stetit ergo Moses in porta castrorum, et dixit, Quis est Jehovae? Ad me. Et eongregati sunt ad eum omnes filii Levi. |
27. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. | 27. Quibus dixit, Sic dixit Jehova Deus Israel, Ponite quisque gladium suum super femur suum: transite et revertimini a porta ad portam in castris, et occidite quisque fratrem suum, et quisque amicum suum, et quisque propinquum suum. |
28. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. | 28. Fecerunt ergo filii Levi secundum sermonem Mosis: et ceciderunt e populo in die ilia circiter tria millia virorum. |
29. For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day. | 29. Dixerat autem Moses, Consecrate manum vestram hodie Jehovae, nempe quisque in filio suo, et in fratre suo: ut detur hodie vobis benedictio. |
30. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. | 30. Fuit postridie ut diceret Moses populo, Vos peccastis peccato magno: nunc tamen ascendam ad Jehovam, si forte propitiem eum super peccato vestro. |
31. And Moses returned unto the Lord, and said, Oh! this people have sinned a great sin, and have made them gods of gold! | 31. Reversus est itaque Moses ad Jehovam, et dixit: Obsecro: peccavit populus hic peccato magno: feterunt enim sibi deos aureos. |
32. Yet now, if thou wilt forgive their sin —: and if not, blot me, I pray thee, out of thy book which thou hast written. | 32.: Nunc si remiseris peccatum eorum: quod si non, dele me agedum e libro tuo, quem scripsisti. |
33. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. | 33. Et dixit Jehova ad Mosen, qui peccavit mihi, delebo eum e libro meo. |
34. Therefore now go, lead the people unto the place of which I have spoken unto thee. Behold, mine Angel shall go before thee: nevertheless, in the day when I visit, I will visit their sin upon them. | 34. Nunc ergo vade, duc populum ad locum de quo loquutus sum tibi. Ecce, Angelus meus ibit ante te: in die autem visitationis meae etiam visitabo in eos peccatum eorum. |
35. And the Lord plagued the people, because they made the calf which Aaron made. | 35. Et percussit Jehova populum, eo quod fecissent vitulum quem fecerat Aharon. |
1. It will be seen that C. does not give the actual words, but the sense of Stephen. “Mais qui pis est;” but what is worse. — Fr.
Yet, accounting as nothing all these true, and sure, and manifest tokens of God’s presence, they desire to have a figure which may satisfy their vanity. And this was the original source of idolatry, that men supposed that they could not otherwise possess God, unless by subjecting Him to their own imagination. Nothing, however, can be more preposterous; for since the minds of men and all their senses sink far below the loftiness of God, when they try to bring Him down to the measure of their own weak capacity, they travesty Him. In a word, whatever man’s reason conceives of Him is mere falsehood; and nevertheless, this depraved longing can hardly be repressed, so fiercely does it burst out. They are also influenced by pride and presumption, when they do not hesitate to drag down His glory as it were from heaven, and to subject it to earthly elements. We now understand what motive chiefly impelled the Israelites to this madness in demanding that a figure of God should be set before them, viz., because they measured Him by their own senses. Wonderful indeed was their stupidity, to desire that a God should be made by mortal men, as if he could be a god, or could deserve to be accounted such who obtains his divinity at the caprice of men. Still, it is not probable that they were so absurd as to desire a new god to be created for them; but they call “gods” by metonymy those outward images, by looking at which the superstitious imagine that God is near them. And this is evident from the fact, that not only the noun but the verb also is in the plural number; for although they were satisfied with one God, still they in a manner cut Him to pieces by their various representations of Him. Nevertheless, however they may deceive themselves under this or that pretext, they still desire to be creators of God.
Those who suppose that confusion is implied by the word “delayed,” are, in my opinion, mistaken; for, although the word “Why is his chariot so long in coming?” — A.V.
Hence we may understand that hypocrites so fear God as that religion vanishes from their hearts, unless there be some task-master (exactor) standing by them to keep them in the path of duty. They duly obeyed Moses and reverenced his person; but, because they were only influenced by his presence, as soon as they were deprived of it they ceased to fear God. Thus, whilst Joshua was alive, and the other holy Judges, they seemed to be faithful in the exercise of piety, but when they were dead, they straightway relapsed into disobedience.
2. Auferte. — Lat. “The ear-rings now worn in the East are various in form and size. They are generally thick, sometimes fitting close to the ear, and in other instances very large, perhaps three or four inches in diameter, and so heavy as greatly to distend the lobe of the ear, at the same time enlarging in a very disagreeable manner the orifice made for the inserting of the ring.” — Illustrated Commentary in loco. For the ear-rings worn by the Egyptian Ladies, see Sir G. Wilkinson, “Popular Account of the Ancient Egyptians,” vol. 1. p. 145, where he figures a group of them from Thebes evidently talking about their ear-rings; and vol. 2. p. 335, etc.
4.
The Hebrew word Professor Robinson says a graving tool; but more properly to be rendered a bag here. C. alludes to what S.M. tells us, that the Rabbins, wishing to excuse their forefathers, said that there came forth a calf, not wrought by any workmen, but produced by the magical arts, which some of the Egyptians, mixed with the people, now employed to introduce idolatry. — W. Lightfoot has a characteristic note on this: “Expositors cannot tell what to say of their intent, for they cannot think they were such calves, (as to turn the glory of God into a calf,) and yet what else can we say? Jonathan saith, ‘The devil got into the metal, and fashioned it into a calf.’ The devil, indeed, was too much there; but it was in their fancies more than in the metal.” Explan. of divers difficult passages of Scripture. Decad, 1. 4. He elsewhere also refers to the probability, stated below by C., that the idol was made after an Egyptian pattern: “Israel cannot be so long without Moses, as Moses can be without meat. The fire still burneth on the top of Mount Sinai, out of which they had so lately received the Law; and yet so suddenly do they break the greatest commandment of that Law to extremity; — of Egyptian jewels they make an Egyptian idol, because, thinking Moses had been lost, they intended to return for Egypt.” — A handful of gleanings out of Exod., sect. 32.
It was a disgraceful thing to prostrate themselves before a calf, in which there was no connection or affinity with the glory of God; and with this the Prophet expressly reproaches them, that “they changed their glory (i.e., God, in whom alone they should have gloried) into the similitude of an ox that eateth grass.” (
“Come ye, and let us go up to the mountain of the Lord;” (
thus does perverse rivalry provoke unbelievers mutually to excite each other to progress in sin. Still they neither speak ironically nor in mockery of God, nor have any intention of falling away from Him; but they cover their sin against Him under a deceitful pretext, as if they denied that by their new and unwonted mode of worship, they desired to detract from the honor of their Redeemer; but rather that it was thus magnified because they worshipped Himself under a visible image. Thus now-a-days do the Papists boldly obtrude their fictitious rites upon God; and boast that they do more for Him by their additions and inventions than as if they merely continued within the bounds prescribed by Himself. But let us learn from this passage, that whatever colouring superstition may give to its idols, and by whatever titles it may dignify them, they remain idols still; for, however those who corrupt the pure worship of God by their inventions, may pride themselves on their good intentions, they still deny the true God, and substitute devils in His place.
Their conjecture is probable who suppose that, Aaron devised the calf in accordance with Egyptian superstition; for it is well known with what senseless worship that nation honored its god This appears to have been either a slip of the pen, or of the memory. It was not Anubis, but Osiris, “who was worshipped under the form of Apis, the Sacred Bull of Memphis, or as a human figure with a bull’s head, accompanied by the name Apis. Osiris.” — See Sir Gardner Wilkinson’s “Ancient Egyptians,” vol. 4. p. 347; 3d edition. It is a strange notion of R. Salomon Jarchi, that the molten calf was alive; because it is said in
5. Addition in Fr., “Et nage entre deux eaux;” and swam between two waters.
6.
“Thy C. here quotes his own translation, see Calvin Soc. edit., vol. 4. 301, with the Editor’s note. It will be seen that it nearly agrees with the Prayer-book version of the Church of England.
(of the assembling) of thy army.”
What follows as to the people sitting down “to eat and to drink,” many Willet, in loco, attributes the opinion rejected by C. as to their intemperance to Ambrose, and, after him, to Simler. The latter notion, with respect to the word play, seems to be a very common one with the Commentators. Bushe says it implies “not only such sports as singing, dancing, and merry-making in general, but in some cases also a species of conduct which the epithet wanton as correctly defines as any term which we deem it proper to employ. Compare the use of the same original word rendered mock,
7. This seems to be a very general opinion of the Commentators, from Jerome downwards. “Though Calvin mislikes this sense, yet it is warranted by that place,
8.
9.
He assigns as the reason why He should be implacable, that He well knew the desperate and incurable wickedness of the people; for by “stiff-necked,” indomitable obstinacy is metaphorically expressed; and the similitude is taken from stubborn oxen who cannot be brought to submit to the yoke. Now, where such hardness and obstinacy exists, there is no room for pardon. It is indeed an expression which must not be taken literally, that God had learnt by experience that they were a stiff-necked people; but we know that God often assumes human feelings; for unless He should thus come down to us, our minds could never attain to His loftiness. The sum is, that the character of the people was desperate, inasmuch as they had already manifested their inflexible perverseness by many proofs. Still, lest Moses should grieve at the loss of his noble chieftainship, a compensation is promised him; by which trial it appeared that he did not regard his own private interests or advantages.
11.
The particle, “For mischief.” — A.V.By the old interpreter (C. means the V. which renders the word “callide,” craftily. The version of LXX. is Addition in Fr., “et profane.”
What follows, “repent of this evil,” is spoken in accordance with common parlance, for the saints often stammer in their prayers, and, whilst unburdening their cares into the bosom of God, address him in their infirmity as by no means befits His nature; as, for instance, when they ask Him, How long wilt thou sleep? or be forgetful? or shut thine eyes? or hide thy face? But with God repentance is nothing but a change of dealing, wherein He seems to retrace His course, as if He had conceived some fresh design. When, therefore, it is said a little further on that “the Lord repented of the evil,” it is tantamount to saying, that He was appeased; not because He retracts in Himself what He has once decreed, but because He does not execute the sentence He had pronounced. If my readers See on Genesis 6:6, (Calvin Soc. Edit., vol. 1, pp. 248, 249,) the latter part of which passage is quoted by Hengstenberg on the Pentat., vol. 2, p. 373, “On the repentance of God,” with the following remark: “These last words show how very deeply Calvin had gained the right point of view in reference to Anthropomorphisms. In his esteem they formed a glorious ornament of holy writ. How totally different the apologists since the times of Deism! One remarks, on all occasions, how gladly they would dispense with Anthropomorphisms. They try to be satisfied only with that which they cannot alter.” See also C. on Minor Prophets, vol. 1, p. 402; 2, p. 61; 3, pp. 115, 126, 408; and Institutes, Book 1, ch. 17. Section 13, vol. 1, p. 263. (Calvin Soc. editions.)
13.
He also purposely refers to God’s oath, whereby He had more solemnly bound Himself, so that His promise might be more sure and authoritative. The Apostle, in the Epistle to the Hebrews, 6:13, tells us why God swears by Himself; viz., “because he could swear by no greater;” though sometimes to the same effect He swears by His throne in heaven, or His sanctuary.
In fine, it is uncertain whether there is a
15.
Why the Law was divided into two tables has been elsewhere seen, viz., because it first sets forth piety and the worship of God; and, secondly, prescribes the rule of righteous living between man and man, and instructs us in the mutual offices of charity. It was doubtless in testimony of the perfection of their doctrine that they were written on both sides. A fuller revelation was indeed afterwards added; but God would have it clearly understood that He had thus embraced all in ten commandments, so that it was not lawful to add anything; and, This sentence is omitted in Fr.
17.
19. “Mises en nous en l’integrite, qui estoit en notre pere Adam;” implanted in us in the integrity which was in our father Adam. — Fr.
In breaking the tables, however, he seems to have forgotten himself; for what sort of vengeance was this, to deface the work of God? Howsoever detestable the crime of the people was, still the holy covenant of God ought to have been spared. Therefore certain Rabbins, C. found in S. M.’s notes the Rabbinical fancies about the vanishing of the letters, etc. — W. The reference here in the original, and in the French translation, (which always copies such errors, and, alas! they are multitudinous,) is to
20.
21. “Tous juges, et chefs du people;” all judges and rulers of the people. — Fr.
22.
25. The glossa ordinaria gives the three usual opinions as to this statement, viz., either that they were stripped of the ornaments, whereof the idol was made; or that they had manifested their corrupt will, which was previously concealed; or that they had lost the help and protection of God. De Lyra adopts the first. Dathe calls it a very difficult passage; but inclines to the rendering of the LXX.,
Herein the astonishing power of God was manifested, that when Moses had summoned the Levites, and had commanded them openly in the gate to gird themselves with their swords, the other tribes did not all of them mutiny; for it was probable that they were thus to be armed, in order to execute punishment on the criminals. How, then, came it to pass that those, who were conscious of guilt, were quiet, except because the power of God’s Spirit restrained their courage and fury?
The form of the command is also worthy of observation, “Whoso is the Lord’s, let him betake himself to me:” from whence we learn, that if we love religion as it deserves, we must not halt between two sides; but that an ingenuous confession is required of us, so as to range ourselves every one under the banner of God; for, by calling all God’s servants to him, he condemns the cowardice, nay, the treachery, of all who shall stand in indecision.
The question, however, arises, whether the Levites were not implicated in the crime, since they step forward at once to execute his command, like sincere upholders of God’s glory. I answer, that though they were not free from guilt, yet, inasmuch as they yielded to the people under the influence of fear, their sin was lighter than as if they had approved by their consent of the detestable idolatry. But here we perceive the wonderful indulgence of God, who not only pardoned them, but deigned to assert His glory by their instrumentality, and appointed them his ministers for the punishment of a crime, in the toleration of which they had been guilty of base effeminacy and cowardice. Again, it may be asked, how it occurred that of the rest of the multitude not one stirred a foot at the command of Moses? My opinion is, that they were kept back not by contempt or obstinacy, but only by shame; and that they were all inspired with so much alarm, that they waited in astonishment to see what Moseswas about, and how far he would proceed. It is, however, probable that the Levites were called out by name, and this we gather from the result; because they all immediately came forwards, and not one of any other tribe.
27. “Quelques Rabins des Juifs;” some Jewish Rabbins. — Fr. So Aben-Ezra, and R. Salomon. “Qui avoyent mene la danse pour desbaucher les autres, et ausquels le mal devoit estre impute;” who had led the dance to corrupt the others, and to whom the evil must be imputed. — Fr. “Les juges sont en grand souci, par quel bout its commencerout, et qu’ils tremblent jusques a defaillir en le fin de leur office;” the judges are in great anxiety as to what end they shall begin at, and that they are so much alarmed as at length to fail in their duty. — Fr.
29. Amongst others, of the Vulgate. Boothroyd thus defends it: “This verb may either be the second person plural of the imperative, or the third of the preterite, of both the active and passive voices. The Masorets have pointed it in the former, and are followed by our version. By this rendering, the order of the narrative is perverted; for after that command given to the Levites is stated to have been executed, and the number of the slain specified, then we have another command. Render in the preterite, and all is clear and consistent, Ye have consecrated, etc.” A.V., “Even,” which, though different from the ordinary meanings of this particle, is sanctioned by several other texts cited in Noldii Conc. Part., whilst C.’s rendering has no such sanction, nor is it supported by S. M. — W. “Le mot, que j’ay translate voire, signifie en Hebrieu car: mais il est ici entralasse pour plus grande vehemence;” the word, which I have translated namely, signifies in Hebrew for, but is here introduced for the sake of greater vehemence. — Fr.
“He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.”
(
Let us also learn that nothing is less consistent than to punish heavily the crimes whereby mortals are injured, whilst we connive at the impious errors or sacrilegious “Superstitions.” — Fr.
30. So A.V. It will be seen that C. renders the nouns in the ablative case, Ye have sinued by a great sin. See C. on Amos 5:15. — Minor Prophets, Cal. Soc. edit., vol. 2 p. 277.
31. “R. Menacheus on this place saith, “This angel is not the Angel of the Covenant, of whom He spake in the time of favorable acceptance, My presence shall go; for now the holy blessed God had taken away His divine presence from amongst them, and would have led them by the hand of another angel. And Moses’ speech in
His prayer commences with confession; for in such a case of wicked ingratitude nothing remained but freely to acknowledge their guilt, so as to look nowhere else for safety in their state of ruin and despair but to the mercy of God; for hypocrites only inflame His wrath the more by extenuating their offenses. The particle “Formula (says Facciolati) obsecrantis, vel obtestantis: di grazia, deh, per cortesia.” Elsewhere, it would appear, our translators have always rendered A. V., “If.” Noldius, obsecro; equivalent to the rendering towards which C. inclines. — W. “Vray est que le sens est tel, O que tu leur pardonnes: mais cependant il ne parle qu’a demie bouche, comme un homme angoisse, et s’escrie que si Dieu leur pardonne, il a tout gagne;” it is true that this is the sense, O that thou wouldest pardon them! but still he speaks but half his meaning, like a man in anguish, and cries out, that if God would pardon them, he has gained all he wants. — Fr.
What follows may in many respects appear to be absurd; for Moses both imperiously lays down the law to God, and in his eager impetuosity seeks to overthrow, as far as he can, His eternal counsel, and inconsiderately robs him of His justice. Surely all must condemn the pride of this address, Unless thou sparest the offenders, count me not as one of thy servants; nor can there seem to be less of folly in his attempt to bring to nought God’s eternal predestination. Besides, when he desires that he himself should be involved in the same punishment, what is this but to destroy all distinction, that God should rashly condemn the innocent with the transgressors? Nor would I indeed deny that Moses was carried away by such vehemence, that he speaks like one possessed. Still it must be observed, that when believers unburden their cares into God’s bosom, they do not always deal discreetly, nor with well-ordered language, but sometimes stammer, sometimes pour forth “groans which cannot be uttered,” sometimes pass by everything else, and lay hold of and press some particular petition. Assuredly there was nothing less present to the mind of Moses than to dictate to God; nor, if he had been asked, would he have said that what God had decreed respecting His elect before the creation of the world could be overthrown. Again, he knew that nothing was more foreign to the Judge of all the world than to destroy the innocent together with the reprobate. But since his care for the people, whose welfare he knew to be consigned to him by God, had absorbed, as it were, all his senses, nothing else occupies his mind but that they may be saved, whilst he does not entertain a single thought which interferes with this his great solicitude. Hence it is, that arrogating far too much to himself, he throws himself forward as the people’s surety, and forgets that he is predestined to salvation by God’s immutable counsel; and, finally, does not sufficiently consider what would be becoming in God. Nor is Moses the only one who has been thus carried away; but Paul has gone even further, expressing himself thus in writing after full premeditation, “I could wish that myself were accursed from Christ for my brethren.” ( See this difficult subject somewhat more fully discussed by C.himself on Romans 9:3, (Calvin Soc. edit., pp. 335-337,) together with Mr. Owen’s note. If, however, the opinion of many, as stated by Prof. Bush, as to this passage be adopted, and it surely has much show of reason, it is far more easily comprehended than the expression of St. Paul: “There is no intimation in these words of any secret book of the Divine decrees, or of anything involving the question of Moses’ final salvation or perdition. He simply expressed the wish rather to die than to witness the destruction of his people. The phraseology is in allusion, probably, to the custom of having the names of a community enrolled in a register, and, whenever one died, of erasing his name from the number.”
By “the book,” in which God is said to have written His elect, must be understood, metaphorically, His decree. But the expression which Moses uses, asking to be blotted out of the number of the pious, is an incorrect one, since it cannot be that one who has been once elected should be ever reprobated; and those lunatics who, on this ground, overturn, as far as they can, that prime article of our faiith concerning God’s eternal predestination, thereby demonstrate their malice no less than their ignorance. David uses two expressions in the same sense, “blotted out,” and “not written:”
“Let them be blotted out of the book of the living, and not be written with the righteous.” (
We cannot hence infer any change in the counsel of God; but this phrase is merely equivalent to saying, that God will at length make it manifest that the reprobate, who for a season are counted amongst the number of the elect, in no respect belong to the body of the Church. Thus the secret catalogue, in which the elect are written, is contrasted by
“nevertheless (as Paul testifies) this seal standeth sure, The Lord knoweth them that are his.” (
33. It will be seen that C. here, as is often the case, quotes from memory.
34.
His postponement of their punishment is an indirect reproof of the people’s wickedness, as though He had said that they were of so perverse a nature that they would hereafter give many fresh occasions for it. If any object that, whenever God afterwards punished other sins, He did not then take into account this act of idolatry, I reply that it is no new thing with God, when men contract again fresh guilt, to accumulate their punishments, and also to call to judgment many sins together under one general punishment. Besides, we know that God casts the iniquity of the fathers upon the children to the third and fourth generation. Lastly, there is nothing to prevent Him from visiting at another time with temporal punishments the iniquity which He has once pardoned; for wherefore did He then forgive them? Was it not lest the truth of His covenant, should perish? Those, then, whom He thus was unwilling to destroy, He might at His own time call up again for punishment, provided the chastisement were but moderate. Hence let us learn not to flatter ourselves, if ever God suspends His judgment, “L’execution de son jugement;” the execution of His judgment. — Fr.
35.
Exodus 33
Exodus 33:1-23 | |
1. And the Lord said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: | 1. Loquutus autem fuerat Jehova ad Mosen: Vade, ascende hinc tu et populus quem eduxisti e terra AEgypti in terram de qua juravi ipsi Abraham, Isaac, et Jacob, dicendo, Semini tuo dabo eam. |
2. And I will send an Angel before thee; and I will drive out the Canaanite, the Arnorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite; | 2. Et mittam ante to Angelum, et ejiciam Chananaeum, et Amorrhaeum, et Hitthaeum, et Perizaeum, Hivaeum, et Jebusaeum. |
3. Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiff-necked people: lest I consume thee in the way. | 3. Ad terram scilicet fluentem lacte et melle. Non enim ascendam in medio tui (nam populus durae cervicis es) ne forte consumam to in via. |
4. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. | 4. Audiens autem populus verbum hoc malum, luxerunt: nec posuit quisquam ornamentum suum super se. |
5. For the Lord had said unto Moses, Say unto the children of Israel, Ye are a stiff-necked people; I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. | 5. Dixerat enim Jehova ad Mosen, Die filiis Israel, Vos estis populus durae cervicis: momento uno ascendam in medium tui, et consumam te. Nunc ergo depone ornamentum tuum a te, et sciam quid faciam tibi. |
6. And the children of Israel stripped themselves of their ornaments by the mount Horeb. | 6. Et spoliaverunt se filii Israel ornamentis suis a monte Horeb. |
7. And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it The Tabernacle of the Congregation. And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp. | 7. Moses autem accepit tabernaculum, et extendit illud sibi extra castra, procul a castris: (vocaverat autem illud tabernaculum conventionis) et quicunque requirebat Jehovam, egrediebatur ad tabernaculum conventionis quod erat extra castra. |
8. And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent-door, and looked after Moses, until he was gone into the tabernacle. | 8. Praeterea quando egrediebatur Moses ad tabernaculum, assurgebat universus populus: stabantque singuli ad ostium tentorii sui, et aspiciebant post Mosen, donec ingrederetur tabernaculum. |
9. And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses. | 9. Erat autem quando egrediebatur Moses tabernaculum, descendebat columna nubis, stabatque ad ostium tabernaculi, et loquebatur eum Mose. |
10. And all the people saw the cloudy pillar stand at the tabernacle-door: and all the people rose up and worshipped, every man in his tent-door. | 10. Videns vero universus populus columnam nubis stantem ad ostium tabernaculi, assurgebat universus populus, et adorabat quisque ad ostium tentorii sui. |
11. And the Lord spake unto Moses, face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. | 11. Et loquebatur Jehova facie ad faciem, quemadmodum alloquitur quispiam amicum sumn: postea revertebatur ad castra, at minister ejus Jehosua filius Nun juvenis non recedebat e medio tabernaculi. |
12. And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me: yet thou hast said, I know thee by name, and thou hast also found grace in my sight. | 12. Et dixit Moses ad Jehovam, Vide tu dicis mihi, Educ populum hunc, et tu non indicasti mihi quem missurus sis mecum. Atqui tu dixisti, Novi te ex nomine, atque etiam invenisti gratiam in oculis meis. |
13. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight; and consider that this nation is thy people. | 13. Nunc ergo si modo inveni gratiam in oculis tuis, ostende quaeso mihi viam tuam et cognoscam to, atque inventare gratiam in oculis ruts, et vide quod populus tuus sit gens ista. |
14. And he said, My presence shall go with thee, and I will give thee rest. | 14. Et dixit, Facies mea praecedet, et requiescere faciam te. |
15. And he said unto him, If thy presence go not with me, carry us not up hence. | 15. Cui respondit, Nisi facies tua praecedat, ne educas nos hinc. |
16. For wherein shall it be known here that I and thy people have found grace in thy sight? Is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. | 16. Et (certe) qua in re notum erit hic quod invenerim gratiam in oculis tuis ego, et populus tuus? nonne quum ambulaveris nobiscum, et separabimur ego et populus tuus ab omni populo qui est super faciem terrae? |
17. And the Lord said unto Moses, I will do this thing also that thou hast spoken; for thou hast found grace in my sight, and I know thee by name. | 17. Et dixit Jehova ad Mosen, Etiam rem hanc quam dixisti faciam: quia invenisti gratiam in oculis meis, et novi te ex nomine. |
18. And he said, I beseech thee, shew me thy glory. | 18. Adjecitque, Ostende mihi quaso gloriam tuam. |
19. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. | 19. Cui respondit, Ego praeterire faciam omnem decorem meum ante faciem tuam, et vocabo ex nomine Jehovae coram te: et miserebor, cujus miserebor: et clemens ero in quem clemens ero. |
20. And he said, Thou canst not my face: for there shall no man see me, and live. | 20. Dixit praeterea, Non poteris videre faciem meam: quid non videbit me homo, et vivet. |
21. And the Lord said,: Behold, there is a place by me, and thou shalt stand upon a rock: | 21. Dixit postremo Jehova, Ecce, locus apud me, et stabis supra petram. |
22. And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by: | 22. Erit autem quum pertransibit gloria mea, ponam te in spelunca petrae, et protegam te manu mea donec transiero. |
23.And I will take away mine hand, and thou shalt see my back parts; but my face shall not be seen. | 23. Postea removebo manum meam, et videbis posteriors mea, facies vero non videbitur. |
1. See Lat., “Locutus autem fuerat Jehova;” but the Lord had spoken, etc. Prof. Bush says, “The right adjustment of the events of this chapter in the chronological order of the narrative, is a matter attended with some difficulty. From the rendering of our established version, it would seem that what was now said to Moses was posterior in point of time to the incidents recorded in the close of the preceding chapter; but from an attentive consideration and collation of the tenor of the whole, we are persuaded, with Calvin, and other critics of note, that the proper rendering of
Let us now endeavor to elicit the true meaning of the passage. It is plain, that when God bids Moses depart with the people, He utterly renounces the charge which He Himself had hitherto sustained. He only promises that He will cause them to attain the promised inheritance, and not that He will preside over them, will there preserve them in safety, and even cherish them, as a father does his children; in fact, that he will merely fulfill the promise He had made to their fathers. And thus He anticipates their complaints; for they might reply, that consequently His promise would be rendered vain and ineffectual; but by way of anticipation, He says, that although He should renounce them, still He should maintain this truth, because He will cast out the inhabitants of the land of Canaan, so that their abode would be vacant for them. In sum, He repudiates them, that they may no longer count themselves to be His peculiar people, or expect more from Him, than as if they were strangers, He mentions His oath, lest they should accuse Him of faithlessness; as if He had said that He should be discharged from His engagement when they had obtained the land. And thus, whilst depriving them of the hope of salvation, and the grace of adoption, He still asserts the stability and stedfastness of His covenant. I, therefore, understand the word angel in a different sense from that which it has just before, and in many other passages of this book; for, when mention was before made of the angel, the familiar presence of God was denoted by it, nay, it was used interchangeably with the name of God itself. But here God is said to be so about to send the angel, as to separate Himself from the people. “I will not go up (He says) in the midst of thee;” and the reason is subjoined, viz., because it could not be that He could endure any longer their perverse spirits. Again He uses a similitude taken from refractory oxen, which cannot be broken to bear the yoke. The sum is, that because they are so intractable, God cannot perform the office of their guide without straightway destroying them.
4.
God here assumes the character of an angry judge, preparing to inflict vengeance in His wrath, in the words, “I will come up into the midst of thee in a moment, and consume thee;” in order that their alarm may humble them the more, and stir them up to earnest prayer. It was avisible sign of mourning to He in squalidhess and uncleanness, that thus their penitence might be openly testified; for there was no efficacy in the rite and ceremony to propitiate God, except in so far as the inward affection of the mind manifested itself by a true and genuine confession. For we must bear in mind what God requires by Joel, (
After, however, God has inspired them with fear, He allays His anger as it were, and declares that He will consider what He will do with them, in order that they may gather courage to ask for pardon; for, although he does not actually pardon them, He sufficiently arouses them to hope, by giving them some taste of His mercy; for, by seeming to leave them in suspense, it is not with the intention that they should approach Him hesitatingly to ask forgiveness, but that their anxiety may urge them more and more to earnest prayer, and keep them in a state of humility.
7. So the LXX., See vol. 2, p. 297, on Exodus 29:42, where C. gives his reason for translating the words, Tabernaculum conventionis.
7. .
When it is said that “the people rose up, and stood every man at his tent-door,” some improperly, as I conceive, refer it to mere respect to him as a civil magistrate, as if honor was thus paid to their leader; but I rather suppose that:, when at stated hours Moses presented himself before God in the name of all, they partook in his service and worship. Wherefore also they followed him with their eyes, until the cloud covered him. To the same effect this rising up is repeated immediately afterwards, where reference is made to the cloudy pillar. Wherefore I have no question but that both verses must be expounded as relating to spiritual worship. But we have elsewhere shewn how they testified their piety before the visible sign, without worshipping God therein in any gross imagination.
11. “So called (says Ainsworth) in respect of his service, not of years, for he was now above fifty years old, as may be gathered by
12. See ante on Exodus 31:2, p. 291.
14.
This clause, “My face “My presence shall go with thee.” — A.V. “Et au but ou Moyse pretendoit;” and to the object at which Moses aimed. — Fr.
15. “Le mot que, j’ay translate,. Afin que nous soyons glorifiez, signifie aussi estre separez;” the words which I have translated, To the end that we may be glorified, signifies also to be separated. — Fr.
17.
18. This interrogative sentence is entirely omitted in Fr.
19.
“To call in the name of the Lord,” “Proclaim the name of the Lord.” — A. V.
. . . “Voyla, comme aujourd’huy beaucoup de gaudisseurs pour debatre de toutes choses;” behold, how now-a-days many jeerers, to dispute about everything. — Fr. C. discusses the third question, as to the creation of the world, in his Inst., Book I., chap. 14, sec. 1. It is also very neatly met in Pet. Martyr. Loci. Com. C1. I., chap. 12, sec. 2. “Sunt qui quaerant, Cum potuerit Deus longe prius mundum producere, cur tam sero? Est petulans, et procax haec inquisitio, nec humanae curiositati, nisi illam retundendo, satisfieri potest: nam quoeunque puncto temporis ante ficti vel imaginati dedissem tibi factum mundum, tu adhuc conqueri posses id sero fuisse factum, si tuam cogitationem referres ad Dei aeternitatem. Igitur hic pie est agendum, non hac procaci, et temeraria, curiositate.” Addition in Fr., “Seulement pour son plaisir;” only for his pleasure.
Further, the better to convince dissatisfied men of their pride and temerity, He sets forth His mercy and compassion; as much as to say, that He is under obligation to none; and hence that it is an “C’est trop grande presomption;” it is too great a presumption. — Fr.
20.
21.
The fissure or hole in the rock was like a narrow and oblique window, which so far admits the sun’s rays as that one, who is shut up in a deep and obscure place, may receive some advantage from the light, yet never see the sun itself nor enjoy its brightness. Thus we, imprisoned as it were in our bodies, cannot behold God’s glory freely and directly; but He illuminates us obliquely, so that at least we see Him from behind. I do not speak of all, but of the most perfect amongst us, such as Moses was, who, although he obtained the extraordinary privilege which is here recorded, yet could not endure God’s glory through the infirmity of his flesh; and therefore the hand of God was interposed, so that he should only see Him in part. By God’s hand is meant the darkness wherewith He was covered, lest the eyes of Moses should be stretched in curiosity to see further than was lawful. Some “Tertullian referreth these backer or latter parts to the latter times of the Messiah: My glory which thou desirest to see, shall be revealed in the latter times.” — Willet in loco. Owen’s exposition of this passage is worthy of quotation: “The face of God, or the gracious majesty of his Being, his essential glory, is not to be seen of any in this life; we cannot see him as he is. But the glorious manifestation of himself we may behold and contemplate. This we may see as the back parts of God; that shadow of his excellencies which he casteth forth in the passing by us in his works and dispensations. This Moses shall see. And wherein did it consist? Why, in the revelation, and declaration of this name of God.
Exodus 34
Exodus 34:1-10, 27-35 | |
1. And the Lord said unto Moses, Hew thee two tables of stone like unto the first; and I will write upon these tables the words that were in the first tables, which thou brakest. | 1. Et ait Jehova ad Mosen, Dola tibi duas tabulas instar priorum: et scribam in his tabulis verba quae fuerunt in tabulis prioribus quas fregisti. |
2. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. | 2. Esto ergo paratus mane, et ascende mane montem Sinai: stesque mihi illic super verticem ipsius montis. |
3. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. | 3. Nullus ascendat tecum, nec ullus videatur in toro monte, etiam oves ant boves non pascantur in prospectu montis hujus. |
4. And he hewed two tables of stone, like unto the first: and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. | 4. Dolavit ergo duas tabulas lapideas instar priorum: consurgens Moses mane ascendit in montem Sinai, sicut praeceperat ei Jehova, et accepit in manu sua duas tabulas lapideas. |
5. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. | 5. Tunc descendit Jehova in nube, et stetit coram eo illic, et clamavit in nomine Jehova. |
6. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, | 6. Transiens, inquam, Jehova ante eum, clamavit, Jehova, Jehova, Deus misericors et clemens, tardus ad iram, et multus misericordia et veritate: |
7. Keeping mercy for thousands, forgiving iniquity, and transgression, and sin, and that will by no means clear theguilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. | 7. Servans misericordiam millibus, auferens iniquitatem, et transgressionem, et peccatum, et innocentem non faciens, visitaris iniquitatem patrum super filios filiorum in tertios et quartos. |
8. And Moses made haste, and bowed his head toward the earth, and worshipped. | 8. Festinans autem Moses inclinavit se ad terram, et adoravit, |
9. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us, (for it is a stiff-necked people,) and pardon our iniquity and our sin, and take us for thine inheritance. | 9. Dixitque, Si nunc inveni gratiam in oculis tuis, Domine mi, proficiscatur agedum Dominus meus in medio nostri: et quia populus durae cervicis est, propitius sis iniquitati nostrae et peccato nostro, ut possideas nos in hereditatem. |
10. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. | 10. Et dixit, Ecce, ego pereutiam foedus eoram toro populo tuo, et edam miracula quae non sunt creata in universa terra, et in cunctis nationibus: et videbit totus populus in eujus medio es, quod terribile sit opus Jehovae quod facio tecum. |
27. And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel. | 27. Et dixit Jehova ad Mosen, Scribe tibi verba haec: quia secundum verba haec pepigi foedus tecum, et cum Israele. |
28. And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water: and He wrote upon the tables the words of the covenant, the ten commandments. | 28. Fuit autem ibi cum Jehova quadraginta dies, et quadraginta noctes: panem non edit et aquam non bibit: et scripsit in tabulis verba foederis, decem verba. |
29. And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, (when he came down from the mount,) that Moses wist not that the skin of his face shone while he talked with Him. | 29. Factum est autem quum descenderet Moses e monte Sinai, habens duas tabulas testimonii in manu sun: quum ergo descenderet e monte, nesciebat quod resplenduisset cutis faciei suae quando loquutus erat cum eo. |
30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone: and they were afraid to come nigh him. | 30. Viditque Aharon et omnes filii Israel ipsum Mosen, et ecce, splendebat cutis faciei ejus: timueruntque accedere ad eum. |
31. And Moses called unto them: and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them. | 31. Et vocavit filius Moses: reversique sunt ad eum Aharon et omnes principes coetus. Tunc loquutus est Moses ad cos. |
32. And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with him in mount Sinai. | 32. Deinde appropinquarunt omnes filii Israel, et praecepit eis cuncta quae loquutus fuerat Jehova cum eo in monte Sinai. |
33. And till Moses had done speaking with them, he put a vail on his face. | 33. Porro quum finem fecisset loquendi Moses cum eis, posuit velamen super faciem suam. |
34. But when Moses went in before the Lord, to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded. | 34. Quum vero ingrederetur Moses in conspectum Jehovae ad loquendum cum illo, auferebat velamen, donec egrederetur: egressus autem alloquebatur filios Israel quod jussus erat. |
35. And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with Him. | 35. Videbunt igitur filii Israel faciem Mosis, quod resplenderet curts faciei Mosis, et reducebat Moses velamen super factem suam, donec ingrederetur ad loquendum cum co. |
1.
3. “Voyla comment Dieu dispense par bon moyen le cognoissance de sa Parole;” Behold how God dispenses in a good way the knowledge of His Word. — Fr.
5.
The descent of God, which is here recorded, indicates no change of place, as if God, who fills heaven and earth, and whose immensity is universally diffused, altered His position, but it has reference to the perceptions of men, because under the appearance of the cloud God testified that He met Moses. Therefore, according to the usual phrase of Scripture, the sacred name of God is applied to the visible symbol; not that the empty cloud was a figure of the absent Deity, but because it testified His presence according to the comprehension of men.
At the end of the verse, “to call in the name of the Lord,” is equivalent to proclaiming His name, or promulgating what God would make known to His servant. This expression, indeed, frequently occurs with reference to prayers. Some, So the V. “Stetit Moyses eum eo, invocans nomen Domini.” A.V. “Long-suffering;” as also in See C.’s own translation. Calvin Soc. edit., vol. 5, p. 346. Bush gives a very careful note on this clause, which he says is “of exceedingly difficult interpretation,” and declares himself satisfied that the sense which C.condemns is the true one, viz., “‘who will not wholly, entirely, altogether clear,’ i.e., who, although merciful and gracious in his dispositions, strongly inclined to forgive, and actually forgiving in countless cases and abundant measure, is yet not unmindful of the claims of justice. He will not always suffer even the pardoned sinner to escape with entire impunity. He will mingle so much of the penal in his dealings as to evince that his clemency is not to be presumed upon.” “Should ye be utterly unpunished?” “Art thou he, that shall altogether go unpunished?” — A. V. Poole on “The translation of V. is, “Nullusque apud to per se innocens est.”
8. “Qu’ils n’ont point loisir de deliberer de ce qu’ils ont a faire, mais sont du premier coup abatus;” that they have no time to deliberate as to what they should do, but are abashed at once. — Fr. “And take us for thine inheritance.” — A. V. “Inherit, or possess thou us.” — Heb.
10. Thus the LXX.; “The thing.” — A.V.
28. For a fuller development of this argument, see Institutes, Book 4, chap. 12, sec. 20, 21; and Harm. of the Evangelists, vol. 1, p. 208. Calvin Soc. edit.
29. “Till Moses had done speaking with them, he put,” etc. — A. V. Rosenmuller translates it with C.and the LXX., “and, when,” etc. “We need not (says Willet) with Oleaster to transpose the words, ‘he put a vail upon his face, and so finished to speak unto the people;’ but either we may read with Junius,’ While he had finished to speak unto the people, he put a vail:’ or rather to read it in the praeter-pluperfect tense, with the Genevan version, ‘So Moses made an end of communing with them, and he had put a covering upon his face.’”
After Paul has shewn the genuine object of this brightness, viz., that the Law should be glorious, he proceeds further, and shews that it was a presage of the future blindness which awaited the Jews. ( So C.translates the words in his Comment. on 2 Corinthians 3:16,”and when he (i.e., Moses,) shall have turned to the Lord,” and thus defends it: “This passage has hitherto been badly rendered, for both Greek and Latin writers have thought that the word Israel was to be understoon, whereas Paul is speaking of Moses. he had said that a vial is upon the hearts of the Jews when Moses is read. He immediately adds, As soon as he will have turned to the Lord, the vial will be taken away. Who does not that this is said of Moses, that is, of the Law? For as Christ is the end of it, (
A Repetition of the same History
Deuteronomy 9
Deuteronomy 9:7-21, 25-29 | |
7. Remember, and forget not, how thou provokedst the Lord thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord. | 7. Memento, ne obliviscaris quod ad iram provocasti Jehovam Deum tuum in deserto, a die qua egressus es e terra AEgypti, donec ingressi estis ad hunc locum, rebelles fuistis Jehovae. |
8. Also in Horeb ye provoked the Lord to wrath, so that the Lord was angry with you, to have destroyed you. | 8. Nam in Horeb provocastis Jehovam: et excanduit Jehova in vos ad perdendum vos. |
9. When I was gone up into the mount, to receive the tables of stone, even the tables of the covenant which the Lord made with you, then I abode in the mount forty days and forty nights; I neither did eat bread nor drink water: | 9. Quum ascendissem in montem ut acciperem tabulas lapideas, tabulas faederis quod pepigerat Jehova vobiscum, tunc mansi in monte quadraginta noctes, ubi panem non comedi, et aquam non bibi. |
10. And the Lord delivered unto me two tables of stone, written with the finger of God: and on them was written according to all the words which the Lord spake with you in the mount, out of the midst of the fire, in the day of the assembly. | 10. Et dedit mihi Jehova duas tabulas lapideas scriptas digito Dei, et in ipsis erat juxta omnia verba qum loquutus fuerat Jehova in monte e medio ignis, in die conventus. |
11. And it came to pass, at the end of forty days and forty nights, that the Lord gave me the two tables of stone, even the tables of the covenant. | 11. Et factum est a fine quadraginta dierum et quadraginta noc tium, ut daret Jehova mihi duas tabulas lapideas, tabulas foederis. |
12. And the Lord said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image. | 12. Dixit autem mihi Jehova, Surge, descende hinc celeriter: quia corrupit se populus tuus quem eduxisti ex AEgypto: recesserunt cito e via quam praeceperam illis: feterunt sibi conflatile. |
13. Furthermore the Lord spake unto me, saying, I have seen this people, and, behold, it is a stiff-necked people. | 13. Tunc dixit mihi Jehova, Vidi populum hunc, et ecce, populus est durae cervicis. |
14. Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they. | 14. Sine me ut perdam eos, deleamque nomen eorum sub coelo, et faciam to in gentem potentiorem, et majorem illa. |
15. So I turned, and came down from the mount, and the mount burned with fire; and the two tables of the covenant were in my two hands. | 15. Tunc verti me, et descendi e monte (mons autem ipse ardebat igni) et duae tabulae foederis in manibus meis erant. |
16. And I looked, and, behold, ye had sinned against the Lord your God, and had made you a molten calf: ye had turned aside quickly out of the way which the Lord had commanded you. | 16. Et vidi, et ecce, peccaveratis in Jehovam Deum vestrum, foceratis vobis vitulum conflatilem, recesseratis cito de via quam paeceperat Jehova vobis. |
17. And I took the two tables, and cast them out of my two hands, and brake them before your eyes. | 17. Tunc apprehendi duas tabulas, et projeci eas e manibus meis, confregique in oculis vestris. |
18. And I fell down before the Lord, as at the first, forty days and forty nights: I did neither eat bread nor drink water, because of all your sins, which ye sinned, in doing wickedly in the sight of the Lord, to provoke him to anger. | 18. Et procidi coram Jehova sicut prius, quadraginta dies et quadraginta noctes: panem non comedi, et aquam non bibi, propter omne peccatum vestrum quod peccaveratis, impie agendo in oculis Jehovae ad ipsum provocandum. |
19. (For I was afraid of the anger and hot displeasure wherewith the Lord was wroth against you to destroy you.) But the Lord hearkened unto me at that time also. | 19. Timui enim propter excandescentiam et tram qua excanduerat Jehova contra vos ad perdendum vos: et exaudivit me Jehova etiam hac vice. |
20. And the Lord was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time. | 20. Contra Aharon quoque excanduit Jehova vehementer ad perdendum eum, et oravi etiam pro Aharon tempore illo. |
21. And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount. | 21. Porro peccatum vestrum quod feceratis, nempe vitulum, accepi, et combussi ilium igni, et contrivi bene molendo, donec comminutus esset in pulverem: ae projeci pulverem ejus in torrentem qui descendebat e monte illo. |
25. Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; because the Lord had said he would destroy you. | 25. Et procidi coram Jehova quadraginta diebus et quadraginta noctibus, quibus procidi: quia dixerat Jehova se perditurum vos. |
26. I prayed therefore unto the Lord, and said, O Lord God, destroy not thy people, and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand. | 26. Oravi igitur Jehovam, et dixi, Dominator Jehova, ne perdas populum tuum, et haereditatem tuam quam redemisti magnitudine tua, quem eduxisti ex AEgypto manu valida. |
27. Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin; | 27. Memento servorum tuorum, Abrahae, Isaac et Jacob, ne respicias ad duritiem populi hujus, et ad impietatem ejus et peccatum. |
28. Lest the land whence thou broughtest us out say, Because the Lord was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness. | 28. Ne forte dicant in terra, unde eduxisti nos, Propterea quod non potuit Jehova introducere eos in terram quam dixerat illis, vel quia oderat filius, eduxit eos ut interficeret in deserto. |
29. Yet they are thy people, and thine inheritance, which thou broughtest out by thy mighty power, and by thy stretched-out arm. | 29. Ipsi autem sunt populus tuus, et haereditas tua, quam eduxisti fortitudine tua magna, et brachio tuo extento. |
7.
17. Lat. “Fecialis munere;” alluding doubtless to the custom of the Roman Feciales, in throwing a bloody spear into the territories of others as a declaration of war. See Liv. 1:32.
18.
Although he says that “because of their sins” he had not eaten bread nor drunk water, he does not signify that this fast was a sign of grief and mourning, like as Joel invites the people to sackcloth and ashes, and urges them to weeping and fasting for the purpose of testifying their repentance. (
20.
In the next verse, the word sin is not applied to the act; itself, “Il appelle le veau Peche du peuple, pource qu’il avoit este la matiere et object de leur idolatrie;” he calls the calf the Sin of the people, because it had been the matter and object of their idolatry. — Fr.
25.
Deuteronomy 10
Deuteronomy 10:1-5, 10, 11 | |
1. At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood. | 1. In tempore illo dixit mihi Jehova, Dola tibi duns tabulas lapideas similes prioribus, et ascende ad me in montem, et fac tibi arcata ligneam. |
2. And I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark. | 2. Et scribam in tabulis verba quae erant in tabulis prioribus, quas fregisti, et pones eas in arca. |
3. And I made an ark of shittim-wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. | 3. Feci igitur arcata e lignis sittim, ac dolavi duas tabulas lapideas similes prioribus: ascendique in montem habens duas tabulas in manu mea. |
4. And he wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount, out of the midst of the fire, in the day of the assembly: and the Lord gave them unto me. | 4. Tunc scripsit in tabulis juxta scripturam priorem decem verba quae loquutus fuerat Jehova vobiscum in monte, e medio ignis, in die conventus: et dedit illas mihi Jehova. |
5. And I turned myself, and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me. | 5. Conversus autem descendi e monte: posuique tabulas in arca quam feceram: et fuerunt illic, quemadmodum praeceperat mihi Jehova. |
10. And I stayed in the mount, according to the first time, forty days and forty nights; and the Lord hearkened unto me at that time also, and the Lord would not destroy thee. | 10. Ego autem steti in monte secundum dies priores, quadraginta dies, et quadraginta noctes: et ex-audivit me Jehova etiam hac vice, nec voluit Jehova perdere te. |
11. And the Lord said unto me, Arise, take thy journey before the people, that they may go in and possess the land which I sware unto their fathers to give unto them. | 11. Itaque dixit mihi Jehova, Surge, vade, proficiscendo ante populum ut ingrediantur et possideant terram quam juravi patribus eorum me daturum illis. |
1. See Margin, A.V.
Exodus 40
Exodus 40:1-35 | |
1. And the Lord spoke unto Moses, saving, | 1. Loquutus est Jehova ad Mosen, dicendo: |
2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation; | 2. Die mensis primi, prima ejusdem, eriges tabernaculum, tabernaculum conventionis. |
3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. | 3. Et pones ibi arcam testimonii quam teges velo. |
4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof. | 4. Introducesque mensam, et ordinationem ejus: introduces insuper candelabrum, et accendes luernas ejus. |
5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle. | 5. Pones praeterea altare aureum ad suffimentum e regione arcae testimonii: et pones aulaeum ostii tabernaculi. |
6. And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent of the congregation. | 6. Dein pones altare holocausti coram ostio tabernaculi conventionis: |
7. And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein. | 7. Postea pones concham inter tabernaculum conventionis et altare, in qua pones aquam. |
8. And thou shalt set up the court round about, and hang up the hanging at the court-gate. | 8. Postremo pones atrium in circuitu, et aulueum portae atrii. |
9. And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy. | 9. Tunc accipies oleum unctionis, et unges tabernaculum atque omnia vasa qum sunt in eo: sanctificabisque illud et omnia vasa ejus, et erit sanctum. |
10. And thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy. | 10. Unges et altare holocausti, atque onmia vasa ejus: sanctificabisque altare, et erit altare sacrosanctum. |
11. And thou shalt anoint the laver and his foot, and sanctify it. | 11. Unges etiam concham et basira ejus, sanctificabisque illam. |
12. And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water. | 12. Tunc appropinquare facies Aharon et filius ejus ad ostium tabernaculi conventionis, lavabisque cos aqua. |
13. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest’s office. | 13. Et induere facies Aharon vestes sanctas, ungesque eum, et sanctificabis eum, ut sacerdotio fungatur mihi. |
14. And thou shalt bring his sons, and clothe them with coats: | 14. Filios quoque ejus appropinquare facies, et indues eos tunicis. |
15. And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest’s office: for their anointing shall surely be an everlasting priesthood throughout their generations. | 15. Ungesque filius, quemadmodum unxeris patrem eorum: et sacerdotio fungentur mihi, eritque unctio eorum ut sit els in sacerdotium perpetuum per generationes suas. |
16. Thus did Moses: according to all that the Lord commanded him, so did he. | 16. Fecit ergo Moses juxta omnia quae illi praeceperat Jehova, sic fecit. |
17. And it came to pass in the first month, in the second year, on the first day of the month, that the tabernacle was reared up. | 17. Et factum est mense primo, anno secundo, prima mensis, erectum filit tabernaculum. |
18. And Moses reared up the tabernacle, and fastened his sockets, and set up the hoards thereof, and put in the bars thereof, and reared up his pillars. | 18. Erexit igitur Moses tabernaculum, posuitque bases ejus, et tabulas ejus, et vectes ejus, atque erexit columnas ejus. |
19. And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the Lord commanded Moses. | 19. Extendit praeterea tentorium super tabernaculum, et posuit operimentum tentorii super idud superne, quemadmodum praeceperat Jehova, Mosi. |
20. And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy-seat above upon the ark. | 20. Tulitque et posuit testimonium in arca ipsa, posuit quoque vectes super arcata, et propitiatorium super arcata superne. |
21. And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the Lord commanded Moses. | 21. Induxitque aream in tabernaculum, posuitque velum tentorii, et texit arcata testimonii, quemadmodum praeceperat Jehova ipsi Mosi. |
22. And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail. | 22. Posuit et mensam in tabernaculo conventionis ad latus tabernaculi ad aquilonem extra velum. |
23. And he set the bread in order upon it before the Lord; as the Lord had commanded Moses. | 23. Et ordinavit super eam ordinationem panum coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi. |
24. And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. | 24. Posuitque candelabrum in tabernaculo conventionis ex adverso in latere tabernaculi ad meridiem. |
25. And he lighted the lamps before the Lord; as the Lord commanded Moses. | 25. Et accendit lucernas coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi. |
26. And he put the golden altar in the tent of the congregation before the vail: | 26. Posuit etiam altare aureum in tabernaculo conventionis coram velo: |
27. And he burned sweet incense thereon; as the Lord commanded Moses. | 27. Et incendit super illud suffimentum aromaticum, quemadmodum praeceperat Jehova ipsi Mosi. |
28. And he set up the hanging at the door of the tabernacle. | 28. Posuit praeterea aulaeum ostii tabernaculi. |
29. And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt-offering, and the meat-offering; as the Lord commanded Moses. | 29. Et altare holocausti posuit ad ostium tabernaculi, tabernaculi conventionis: et obtulit super illo holocaustum, et minham, quemadmodum praeceperat Jehova ipsi Mosi. |
30. And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal. | 30. Et posuit concham inter tabernaculum conventionis et altare, in qua posuit aquam ad lavandum. |
31. And Moses, and Aaron, and his sons, washed their hands and their feet thereat. | 31. Et lavabant ex ea Moses et Aharon et filii ejus marius suas et pedes suos. |
32. When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses. | 32. Quando ingrediebantur tabernaculum conventionis, et quando accedebant ad altare, lavabant se, sicut praeceperat Jehova ipsi Mosi. |
33. And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court-gate: so Moses finished the work. | 33. Postremo erexit atrium in circuitu tabernaculi et altaris, posuitque aulaeum portae atrii. Itaque, absolvit Moses opus ipsum. |
34. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. | 34. Et operuit nubes tabernaculum conventionis, gloriaque Jehovae replevit tabernaculum. |
35. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. | 35. Neque poterat Moses ingredi tabernaculum conventionis, quia habitabat super illud nubes, et gloria Jehovae replebat tabernaculum. |
Numbers 9
Numbers 9:15, 16 | |
15. And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning. | 15. Quo die erectum fuit tabernaculum, operuit nubes tabernaculum supra rectum testimonii: vespere autem erat super tabernaculum tanquam species ignis usque mane. |
16. So it was alway: the cloud covered it by day, and the appearance of fire by night. | 16. Sic erat jugiter: nubes operiebat ilud, et species ignis noctu. |
Exodus 40:2. See ante. “Lors qu’il a este assis en son droit lieu, et legitime, assavoir au milieu du peuple duquel il avoit este comme estranger;” when it was fixed in its right and legitimate place, that is to say, in the midst of the people, to whom it had been, as it were, a stranger. — Fr. See ante.
9. See on Leviticus 6:25, ante, vol. 2, p. 366.
12. “Aaron, ayant este cree auparavant Sacrificateur.” — Fr. Quaest. in Leviticus 84. Edit. Bened. tom. 3, p. 524.
17.
34.
Whereas before Moses had been concealed and separated from the people by the cloud, its density is now said to have prevented even him from entering; thus, then, ought their reverence and admiration of the place to have been increased, when the greatness of its glory was a hinderance to their holy Prophet. It is probable that by his example not only the rest of the multitude, but all the Levites also, were admonished that they should not endeavor to penetrate further than they were allowed. For, after the possession of the priesthood was transmitted to his brother, he, as well as his descendants, was excluded from that sacred dignity.
Numbers 7
Numbers 7:1-89 | |
1. And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar, and all the vessels thereof, and had anointed them, and sanctified them, | 1. Et fuit quo die finivit Moses erigere tabernaculum, unxit illud et sanctificavit, omniaque utensilia ejus, altare quoque et omnia utensilia ejus, ex quo unxit ca et sanctificavit. |
2. That the princes of Israel, heads of the house of their fathers, (who were the princes of the tribes, and were over them that were numbered,) offered. | 2. Tunc obtulerunt principes Israelis, capita domuum patrum suorum, principes tribuum, hi erant praefecti numeratis. |
3. And they brought their offering before the Lord, six covered waggons, and twelve oxen; a waggon for two of the princes, and for each one an ox: and they brought them before the tabernacle. | 3. Et attulerunt oblationem suam coram Jehova, sex plaustra operta, et duodecim boves, plaustrum pro binis principibus, et bovem in singulos obtulerunt coram tabernaculo. |
4. And the Lord spake unto Moses, saying, | 4. Dixerat autem Jehova ad Mosen, dicendo: |
5. Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. | 5. Accipe ab els, et servient in ministerio tabernaculi conventionis: et dabis ea Levitis, cuique secundun, rationem sui ministerii. |
6. And Moses took the waggons and the oxen, and gave them unto the Levites. | 6. Accepit itaque Moses plaustra et boves, et dedit Levitis: |
7. Two waggons and four oxen he gave unto the sons of Gershon, according to their service: | 7. Duo plaustra, et quatuor boves dedit filiis Gerson secundum rationem ministerii ipsorum. |
8. And four waggons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest. | 8. Et quatuor plaustra et octo boves tradidit filiis Merari secundum rationem ministerii ipsorum sub manu Ithamar filii Aharon sacerdotis. |
9. But unto the sons of Kohath he gave none; because the service of the sanctuary belonging un to them was, that they should bear upon their shoulders. | 9. Filiis veto Cehath nihil dedit: quia ministerium sanctuarii quod illis injunctum erat, humero ferebant. |
10. And the princes offered for dedicating of the altar, in the day that it was anointed, even the princes offered their offering before the altar. | 10. Obtulerunt autem principes pro dedicatione altaris die quo unctum fuit: obtulerunt, inquam, principes oblationem suam coram altari. |
11. And the Lord said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar. | 11. Et dixit Jehova ad Mosen, Singuli principes singulis diebus of ferent oblationem suam ad dedicationem altaris. |
12. And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah. | 12. Obtulit itaque primo die oblationem suam Nahason filius Amminadab de tribu Jehudah. |
13. And his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them were full of fine flour mingled with oil, for a meat-offering: | 13. Fuit autem oblatio ejus patina argentea, centum triginta siclorum pondus ejus: phiala una argentia, septuaginta siclorum, secundum siclum sanctuarii: ambae plenae similaconspersa oleo in minha: |
14. One spoon of ten shekels of gold, full of incense: | 14. Cochlear unum aureum decent siclorum, plenum suffitu: |
15. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 15. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum: |
16. One kid of the goats for a sin-offering: | 16. Hircus caprarum unus pro peccato: |
17. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon the son of Amminadab. | 17. Pro sacrificio autem prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi qumque. Haec fuit oblatio Nahason filii Amminadab. |
18. On the second day Nethaneel the son of Zuar, prince of Issachar, did offer. | 18. Die autem secundo obtulit Nethanel filius Suar princeps Issachar. |
19. He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingld with oil, for a meat-offering: | 19. Obtulit oblationem suam, patinam argenteam unam, centum triginta siclorum pondus ejus: phialam unam argenteam, septuaginta siclorum, secundum siclum sanctuarii, arebas ipsas plenas simila conspersa oleo in minham: |
20. One spoon of gold of ten shekels, full of incense: | 20. Cochlear unum decem siclorum, aureum, plenum suffitu: |
21. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 21. Juvencum unum, fillum armenti, arietem unum, agnum anniculum in holocaustum: |
22. One kid of the goats for a sin-offering: | 22. Et hircum caprarum unum pro peccato: |
23. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nethaneel the son of Zuar. | 23. Et pro sacrificio prosperitatum, boves duos, arietes quinque, hircos quinque, agnos anniculos qninque. Haec est oblatio Nethanel filii Suar. |
24. On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer. | 24. Die tertio princeps filiorum Zebulon, Eliab filius Helon. |
25. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: | 25. Oblatio autem ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham: |
26. One golden spoon of ten shekels,full of incense: | 26. Cochlear unum decem siclorum, auremn, plenum suffitu: |
27. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 27. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum: |
28. One kid of the goats for a sin-offering: | 28. Hircus caprarum unus pro peccato: |
29. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliab the son of Helon. | 29. Et pro sacrificio prosperitatum boves duo, arides quinque, hirci quinque, agni quinque anniculi. Haec fuit oblatio Eliab filii Helon. |
30. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer. | 30. Die quarto princeps filiorum Ruben, Elisur filius Sedeur. |
31. His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: | 31. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham: |
32. One golden spoon often shekels, full of incense: | 32. Cochlear unum decem siclorum, aureum, plenum suffitu: |
33. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 33. Juvencus unus, illius armenti, aries unus, agnus unus anniculus in holocaustum: |
34. One kid of the goats for a sin-offering: | 34. Hircus caprarum unus pro peccato: |
35. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur the son of Shedeur. | 35. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Elisur filii Sedeur. |
36. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer. | 36. Die quinto princeps filiorum Simeon, Selumiel, filius Surisaddai. |
37. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver | 37. Oblatio ejus fuit patina argentia una, centum triginta siclorum pondus ejus: phiala una argentea, |
38. One golden spoon of ten shekels, full of incense: | 38. Cochlear unum decem siclorum, aureum plenum suffitu: |
39. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 39. Juvencus unus filius armenti, aries unus, agnus unus anniculus in holocaustum: |
40. One kid of the goats for a sin-offering: | 40. Hircus caprarum unus pro peccato: |
41. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel the son of Zurishaddai. | 41. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Selumiel filii Surisaddai. |
42. On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered. | 42. Die sexto princeps filiorum Gad, Eliasaph filius Deuel. |
43. His offering was one silver charger, of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: | 43. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham: |
44. One golden spoon of ten slhekels, full of incense: | 44. Cochlear unum decem siclorum, aureum, plenum suffitu: |
45. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 45. Juvencus unus, filius armenti, aries nuns anniculus in holocaustum: |
46. One kid of the goats for a sin-offering: | 46. Hircus caprarum unus pro peccato: |
47. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliasaph the son of Deuel. | 47. Et pro sacrificio prosperitatum, boves duo, ariet es quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Eliasaph filii Deuel. |
48. On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered. | 48. Die septimo, princeps filiorum Ephraim, Elisarea filius Ammihud. |
49. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: | 49. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham: |
50. One golden spoonoften shekels, full of incense: | 50. Cochlear unum decem siclorum, aureum, plenum suffitu: |
51. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 51. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum: |
52. One kid of the goats for a sin-offering: | 52. Hircus caprarum unus pro peccato. |
53. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elisharod the son of Ammihud. | 53. Et pro sacrificio prosperitatum,boves duo, arietes quinque, hirci quinque,agni anniculi quinque. Haec fuit oblatio Elisama filii Ammihud. |
54. On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh. | 54. Die octavo princeps filiorum Manasse, Gamliel filius Padahsur. |
55. His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: | 55. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham: |
56. One golden spoon often shekels, full of incense: | 56. Cochlear unum decem siclorum, aureum, plenum suffitu: |
57. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 57. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum: |
58. One kid of the goats for a sin-offering: | 58. Hircus caprarum unus pro peccato: |
59. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel the son of Pedahzur. | 59. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Gamliel filii Pedahsur. |
60. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered. | 60. Die nono princeps filiorum Benjamin, Abidan filius Gidoni. |
61. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: | 61. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: amble ipsae plenae simila conspersa oleo in minham: |
62. One golden spoon of ten shekels, full of incense: | 62. Cochlear unum decem siclorum, plenum suffitu: |
63. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 63. Juvencus unus, filius armenti, aries unus anniculus in holocaustum: |
64. One kid of the goats for a sin-offering: | 64. Hircus caprarum unus pro peccato: |
65. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan the son of Gideoni. | 65. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculiquinque. Haec fuit oblatio Abidan filii Gidoni. |
66. On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered. | 66. Die decimo princeps filiorum Dan, Ahiezer filius Ammisaddai. |
67. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for meat-offering: | 67. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham: |
68. One golden spoon of ten shekels, full of incense: | 68. Cochlear unum decem siclorum, argenteum, plenum suffitu: |
69. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 69. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum: |
70. One kid of the goats for a sin-offering: | 70. Hircus caprarum unus pro peccato: |
71. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahiezer the son of Ammishaddai. | 71. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Ahiezer filii Ammisaddai. |
72. On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered. | 72. Die undecimo princeps filiorum Aser, Pagiel filius Ochran. |
73. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: | 73. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septnaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham: |
74. One golden spoon of ten shekels, full of incense: | 74. Cochlear unum decem siclorum, auremn, plenum suffitu: |
75. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 75. Juvencus unus, filius armenti, aries unus, anniculus in holocaustum: |
76. One kid of the goats for a sin-offering: | 76. Hircus caprarum unus pro peccato: |
77. And for a sacrifice of peace-offerings, two oxen, five rains, five he-goats, five lambs of the first year. This was the offering of Pagiel the son of Ocram | 77. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Pagiel filii Ochran. |
78. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered. | 78. Die duodecimo, princeps filiorum Nephthali, Ahira filius Enan: |
79. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering: | 79. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenaee simila conspersa oleo in minham: |
80. One golden spoon of ten shekels, full of incense: | 80. Cochlear unum decem siclorum, argenteum, plenum suffitu: |
81. One young bullock, one ram, one lamb of the first year, for a burnt-offering: | 81. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum: |
82. One kid of the goats for a sin-offering: | 82. Hircus caprarum unus pro peccato: |
83. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahira the son of Enan. | 83. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque, Haec fuit oblatio Allira filii Enan. |
84. This was the dedication of the altar (in the day when it was anointed) by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold: | 84. Haec fuit dedicatio altaris, die quo unctum fuit a principibus Israel: patrum argentine duodecim, phiale argenteae duodecim, cochlearia aurea duodecim. |
85. Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary. | 85. Centum triginta siclorum erat patina una argentea, et septuaginta phiala una: omne argentum vasorum, duo millia, et quadringenti sicli, secundum siclure sanctuarii. |
86. The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels. | 86. Cochlearia aurea duodecim plena suffitu: decem siclorum erant cochlearia secundum pondus sanctuarii: omne aurum cochlearium, centurm viginti siclorum. |
87. All the oxen for the burnt-offering were twelve bullocks, the rains twelve, the lambs of the first year twelve, with their meat-offering; and the kids of the goats for sin-offering twelve. | 87. Omnes boves in holocaustum, duodecim juvenci, arietes duodecim, agni anniculi duodecim, cum minha; ipsorum: et hirci caprarum duodecim pro peccato. |
88. And all the oxen, for the sacrifice of the peace-offerings, were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed. | 88. Orenos autem boves sacrificii prosperitatum viginti quatuor, juvenci arietes sexaginta, hirci sexaginta, agni anniculi sexaginta. Haec fuit dedicatio altaris postquam unctum fuit. |
89. And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy-seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him. | 89. Quum autem ingrediebatur Moses tabernaculum conventionis, ut loqueretur cum eo, audiebat vocem loquentis ad se e propitiatorio, quod erat super arcam testimonii inter duos Cherubim, et loquebatur ei. |
1.
3. So Vatablus, quoted in Poole. “In
This oblation is stated to have been made “before the Lord,” and then “before the tabernacle,” but the meaning is precisely the same; for God had, as it were, put on that face in which he might be beheld by believers. What follows, “But the Lord had spoken to Moses,” etc., I thus interpret, That God had required this tribute of the people: I have thought it well, therefore, to render it in the pluperfect tense, whereas others translate it, “The Lord said unto Moses,” as if Moses had not been ordered to receive it, before it was actually presented by the princes and the people. Indeed, it is probable that the number of the waggons was not accidentally determined, but by a just calculation of the things which they were to carry.
10. V., mortariolum. LXX.,:
Lastly, follow the animals offered as victims, a young bullock, a ram, and a lamb for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five lambs for a sacrifice of thanksgiving. It would, however, have been difficult for each prince to present so many out of his own folds or stalls; whence it is probable that they were aided by a general contribution. God chose that each tribe should have its peculiar day appointed for it in order, not only that there might be no confusion or disturbance, but; also that by this lengthened exercise the hearts even of the careless might be stirred up to zealous devotion.
12. “Que la compagnie a suyvi son chef: car les douze lignees,” etc.; that the company followed its chief; for the twelve tribes, etc.— Fr.
89. This sentence is omitted in Fr.
A fuller Explication of the same thing
Leviticus 8
Leviticus 8:4-36 | |
4. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. | 4. Et fecit Moses quemadmodum praecperat ei Jehova. Et congregatus est coetus ad ostium tabernaculi conventionis. |
5. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. | 5. Tunc dixit Moses ad congregaionem, Hoc est verbum quod praecepit Jehova facere. |
6. And Moses brought Aaron and his sons, and washed them with water. | 6. Et accedere fecit Moses Aharon et filios ejus, quos lavit aqua. |
7. And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith. | 7. Postea induit eum tunica, et cinxit baltheo, et pallio induit eum, et superimposuit ephod, et cinxit eum cingulo ephod: cinxit inquam illo. |
8. And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim. | 8. Et superimposuit ei pectorale, et reposuit in pectorali Urim et Thummim. |
9. And he put the mitre upon his head; also upon the mitre, even upon his fore-front, did he put the golden plate, the holy crown; as the Lord commanded Moses. | 9. Deinde cidarim imposuit capiti ejus, ponens super cidarim ante faciem ejus laminam auream, coronam sanetam, sicut praceperat Jehova Mosi. |
10. And Moses took the anointing oil, and anointed the tabernacle, and all that was therein, and sanctified them. | 10. Accepit quoque Moses oleum unctionis, et unxit tabernaculum, et quaecunque erant in eo: et consecravit ilia. |
11. And he sprinkled thereof upon the altar seven times, and anointed the altar, and all his vessels, both the laver and his foot, to sanctify them. | 11. Et aspersit ex eo super altare septera vicibus, unxitque altare atque omnis vasa ejus, et concham et basim ejus, ut consecraret ea. |
12. And he poured of the anoint oil upon Aaron’s head, and anointed him, to sanctify him. | 12. Fudit etiam ex oleo unctionis super caput Aharon, unxitque eum ut consecraret eum. |
13. And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the Lord commanded Moses. | 13. Fecit praeterea Moses accedere filios Aharon, induitque filius tunicis, et cinxit filius baltheo, atque alligavit eis mitras, quemadmodum praeceperat Jehova ipsi Mosi. |
14. And he brought the bullock for the sin-offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering. | 14. Adduxit quoque juvencum in hostium pro peccato, imposuitque Aharon et filii ejus manus suas super caput juvenci hostiae pro peccato. |
15. And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it. | 15. Et mactavit, tulitque Moses sanguinem, posuitque super cornua altaris per circuitum digito suo, et expiavit altare: reliquum vero sanguinem fudit ad basim altaris, et sanctificavit illud ad expiandum illud. |
16. And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar. | 16. Tulit praeterea totum adipem qui erat super intestina, et fibram jecoris et duos renes, adipemque eorum, adolevitque ea Moses super altare. |
17. But the bullock and his hide, his flesh and his dung, he burnt with fire without the camp; as the Lord commanded Moses. | 17. Juvencum vero et pellem ejus, et carnero ejus, et fimum ejus combussit igni extra castra, quemadmodum praeceperat Jehova ipsi Mosi. |
18. And he brought the ram for the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram. | 18. Post haec adduxit arietem holocausti, et admoverunt Aharon et filii ejus marius suas super caput arietis. |
19. And he killed it; and Moses sprinkled the blood upon the altar round about. | 19. Et mactavit, sparsitque Moses sanguinem super altare per circuitum. |
20. And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. | 20. Arietem quoque concidit in frusta sua, adolevitque Moses caput, et frusta et adipem. |
21. And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savor, and an offering made by fire unto the Lord; as the Lord commanded Moses. | 21. Intestina vero et crura lavit aqua, et adolevit Moses totum arietem super altare: holocaustum est in odorem quietis: oblatio est ignita Jehova, quemadmodum praeceperat Jehova Mosi. |
22. And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram. | 22. Accedere fecit et arietem secundum, arietem consecrationum: posueruntque Ahaxon et filii ejus marius super caput arietis. |
23. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. | 23. Et mactavit, tulitque Moses de sanguine ejus, et posuit super tenerum auris Aharon dextrae, et super pollicem manus ejus dextrae et super pollicem petits ejus dextri. |
24. And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet; and Moses sprinkled the blood upon the altar round about. | 24. Adduxit et filius Aharon, posuitque Moses de sanguine super tenerum auris eorum dextrae, et super pollicem marius eorum dextrae, et super pollicem pedis eorum dextri: sparsitque Moses sanguinem super altare per circuitum. |
25. And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder: | 25. Tulit deinde adipem, et caudam: totumque adipem qui erat super intestina, et fibram jecoris, duosque renes, et adipem eorum, et armum dextrum. |
26. And out of the basket of unleavened bread that was before the Lord he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder: | 26. De canistro quoque infermentatorum quae erant coram Jehova, tulit tortam infermentatam unam, et tortam panis oleati unam, et laganum unum, posuitque cum adipe et cum armo dextro. |
27. And he put all upon Aaron’s hands, and upon his sons’ hands, and waved them. for a wave-offering before the Lord. | 27. Et posuit omnia haec in manibus Aharon, et in manibus filiorum ejus, et ea agitate fecit agitatione coram Jehova. |
28. And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering: they were consecrations for a sweet savor; it is an offering made by fire unto the Lord. | 28. Dein accepit Moses ilia ex manibus eorum, adolevitque super altare in holocaustum, consecrationes enim sunt in odorem quietis, oblatio ignita est Jehovae. |
29. And Moses took the breast, and waved it for a wave-offering before the Lord:for of the ram of consecration it was Moses’ part; as the Lord commanded Moses. | 29. Tulitque Moses pectus, et agitavit illud agitatione coram Jehova: et ex ariete consecrationum ipsi Most fuit in partera, quemadmodum praeceperat Jehova ipsi Most. |
30. And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him. | 30. Tulit etiam Moses ex oleo unctionis, et de sanguine qui erat super altare, aspersitque super Aharon, super vestes ejus, et super filios ejus, et super vestes filiorum ejus cum eo: consecravitque Aharonem, et vestes ejus, et filios ejus, et vestes filiorum ejus cum eo. |
31. And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation; and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it. | 31. Et dixit Moses ad Aharon et ad filios ejus, Coquite carnes ad ostium tabernaculi conventionis, ibi deniqne comedite eam, et panem qui est in canistro consecrationum, quemadmodum praecepi, dicendo, Aharon et filii ejus comedent eam. |
32. And that which remaineth of the flesh and of the bread shall ye burn with fire. | 32. Quod vero superfuerit de carne et pane, igni comburetis. |
33. And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. | 33. Et ex ostio tabernaculi conventionis non egrediemini septem diebus, usque ad diem qua completi fuerint dies consecrationum vestrarum: septem enim diebus consecrabit manum vestram. |
34. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. | 34. quemadmodum fecit in die hac, praecepit Jehova facere ad expiandum vos. |
35. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. | 35. Et ad ostium tabernaculi conventionis manebitis die et nocte, septem diebus, observabitisque observationem eoram Jehova, et non moriemini: sic enim jussus sum. |
36. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. | 36. Fecit itaque Aharon et filii eius omnia verba quae praeceperat Jehova per manum Mosis. |
4.
10. “For the sin-offering.” — A. V. “Et voyla pourquoy les bestes ont porte le nom d’offense;” and behold wherefore the beasts bore the name of offence. — Fr. “Piaculum; sacrum piaculare, et quicquid ad piandum et purgandum pertinet. Metonymice, ipsa res, qum piaculi causa adhibetur; sic AEn. 6:153. Duc nigos pecudes: ea prima piacula sunto.” — Facciolati. See ante, vol. 2. p. 211. A. V., “Mine ears hast thou opened.” Margin, “Heb., digged.” See C.’s translation and note. Cal. Soc. edit., vol. 2, p. 99.
“Did I command anything respecting sacrifices, and not rather that your fathers should obey my voice?” This quotation is much abbreviated. C.’s exposition of the passage, (Cal. Soc. edit., vol. 1, p. 393,) and Mr. Owen’s note, are worthy of consultation.
(
And hence Moses commenced the consecration at the ear, in order to devote the priest to God unto obedience. Paul shews how this was fulfilled in Christ, where he celebrates His obedience in the sacrifice of His death, in order to reconcile His Father to us. ( Heb.,
31. See ante, vol. 2. p. 133. Ibid., p.26.
Leviticus 9
Leviticus 9:1-24 | |
1. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; | 1. Factum est die octavo, ut vocaret Moses Aharon, et filius ejus, et seniores Israel. |
2. And he said unto Aaron, Take thee a young calf for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before the Lord. | 2. Dixitque ad Aharon, Tolle tibi vitulum filium bovis in sacrificium pro peccato, et arietem in holocaustum, integros, et offer coram Jehova. |
3. And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin-offering; and a calf and a lamb, both of the first year, without blemish, for a burnt-offering; | 3. Ad filius vero Israel loqueris, dicendo, Tollite hircum caprarum in sacrificium pro peccato, et vitulum, et agnum, anniculos immaculatos in holocaustum. |
4. Also a bullock and a ram for peace-offerings, to sacrifice before the Lord; and a meat-offering mingled with oil: for to-day the Lord will appear unto you. | 4. Bovem quoque et arietem pro sacrificio prosperitatum, ut sacrificetis coram Jehova, ct minham conspersam oleo: quia hodie Jehova apparebit vobis. |
5. And they brought that which Moses commanded before the tabernacle of the congregation; and all the congregation drew near, and stood before the Lord. | 5. Tulerunt ergo qum praeceperat Moses coram tabernaculo conventionis, et accessit totus coetus, et steterunt coram Jehova. |
6. And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. | 6. Tunc dixit Moses, Hoc est verbum quod praecepit Jehova, facite, et apparebit vobis gloria Jehovae. |
7. And Moses said unto Aaron, Go unto the altar, and offer thy sin-offering, and thy burnt-offering, and make an atonement for thyself, and the people: and offer the offering of the people, and make an atonement for them; as the Lord commanded. | 7. Ad Aharon vero dixit Moses, Accede ad altare, et fac oblationem pro peccato tuo, et holocaustum tuum, et expiationem fac pro te et pro populo: fac etiam oblationem populi, ire expiationem pro eis, quemadmodum praecepit Jehova. |
8. Aaron therefore went unto the altar, and slew the calf of the sin-offering which was for himself. | 8. Accessit itaque Aharon ad altare, et mactavit vitulum suum, oblationem pro peccato. |
9. And the sons of Aaron brought the blood unto him; and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar: | 9. Et obtulerunt filii Aharon ei sanguinere, qui tinxit digitum suum in sanguine, et posuit super cornua altaris, residuum veto sanguinem fudit ad basira altaris. |
10. But the fat, and the kidneys, and the caul above the liver of the sin-offering, he burnt upon the altar; as the Lord commanded Moses. | 10. Adipem autem et renes, et fibram jecoris hostiae pro peccato, adolevit super altare, quemadmodum praeceperat Jehova Mosi. |
11. And the flesh and the hide he burnt with fire without the camp. | 11. Camera vero et pellem igni combussit extra castra. |
12. And he slew the burnt-offering; and Aaron’s sons presented unto him the blood, which he sprinkled round about upon the altar. | 12. Mactavit et hostiam pro holocausto, et obtulernnt filii Aharon ei sanguinem, quem sparsit super altare per circuitum: |
13. And they presented the burnt-offering unto him, with the pieces thereof, and the head; and he burnt them upon the altar. | 13. Holocaustum quoque ei obtulerunt in frustis suis, et caput: et adolevit super altare. |
14. And he did wash the inwards and the legs, and burnt them upon the burnt-offering on the altar. | 14. Deinde layit intestina et erura, ei adolevit cum holocausto super altare. |
15. And he brought the people’s offering, and took the goat, which was the sin-offering for the people, and slew it, and offered it for sin, as the first. | 15. Obtulit et oblationem populi, tulitque hircum oblationis pro peccato qui erat populi: mactavitque eum, et pro peccato obtulit ipsum sicut primum. |
16. And he brought the burnt-offering, and offered it according to the manner. | 16. Obtulit quoque holocaustum, et apparavit illud secundum praescripture. |
17. And he brought the meat-offering, and took an handful thereof, and burnt it upon the altar, beside the burnt-sacrifice of the morning. | 17. Obtulit et minham, implevitque manum suam ex ipsa, et adolevit super altare, praeter holocaustum matutinum. |
18. He slew also the bullock and the ram for a sacrifice of peace-offerings which was for the people: and Aaron’s sons presented unto him the blood, which he sprinkled upon the altar round about, | 18. Mactavit insuper bovera et arietem in sacrificium pacificorum quod erat populi: et obtulerunt filii Aharon sanguinem, quem sparsit super altare per circuitum. |
19. And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver: | 19. Et adipes bovis et arietis, caudam et adipem qui operit intestina et renes, et fibram jecoris. |
20. And they put the fat upon the breasts, and he burnt the fat upon the altar: | 20. Posueruntque adipes super pectuscula, et adolevit adipes super altare. |
21. And the breasts and the right shoulder Aaron waved for a wave-offering before the Lord; as Moses commanded. | 21. Pectuscula vero et armum dextrum agitavit Aharon agitatione coram Jehova, quemadmodum praeceperat Jehova Mosi. |
22. And Aaron lifted up his hand toward the people, and blessed them; and came down from offering of the sin-offering, and the burnt-offering, and peace-offerings. | 22. Posthaec elevavit Aharon ma-num suam ad populum, benedixitque eis, et descendit a faciendo oblationem pro peccato, et holocaustum, et sacrificium prosperitatum. |
23. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. | 23. Et venit Moses et Aharon ad tabernaculum conventionis, et egressi sunt, et benedixerunt populo: et apparuit gloria Jehovae toti populo. |
24. And there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the fat: which when all the people saw, they shouted, and fell on their faces. | 24. Egressusque est ignis a facie Jehovae, et consumpsit super altare holocaustum et adipes: quod videns universus populus, laudaverunt, et ceciderunt super facies suas. |
1.
6. “That ye should do.” — A. V.
7.
22. See ante on Numbers 6:22-27, vol. 2. p. 245et seq.
“the priests and Levites blessed the people, and their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven.” (
The fulfilment of this type was at length manifested in Christ, who is not only the source and cause of blessing, but publishes it by the Gospel with effectual results; for He came to “preach peace to them which were afar off, and to them that were nigh,” (
“whatsoever His disciples shall bind on earth shall be bound in heaven; and whatsoever they shall loose on earth shall be loosed in heaven.” (
23.
Lest posterity should doubt of this matter, as if it were not thoroughly certain, Moses says that the whole people was stirred up by the sight to praise God, “and fell on their faces.”
Numbers 8
Numbers 8:20-22 | |
20. And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the Lord commanded Moses concerning the Levites, so did the children of Israel unto them. | 20. Fecit itaque Moses et Aharon, et omnis congregatio filiorum Israel, de Levitis: secundum crania quae praeceperat Jehova Mosi de Levitis, sic feterunt illis filii Israel |
21. And the Levites were purified, and they washed their clothes; and Aaron offered them as an offering before the Lord; and Aaron made an atonement for them to cleanse them. | 21. Et purificaverunt sese Levitae, laveruntque vestimenta sua et obtulit Aharon filius oblationem coram Jehova, et expiavit eos Aharon, ut purificaret eos. |
22. And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the Lord had commanded Moses concerning the Levites, so did they unto them. | 22. His peractis aggressi sunt Levitae fungi ministerio suo in tabernaculo conventionis coram Abaton, et coram filiis ejus: quemadmodum praeceperat Jehova Mosi de Levitis, sic fecerunt illis. |
20.
21. Addition in Fr., “Auquel ceste dignita a este commise;” to whom this dignity has been entrusted.
22.
Leviticus 10
Leviticus 10:1-7, 12-20 | |
1. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. | 1. Acceperunt autem filii Aharon:, Nadab et Abihu quisque acerram sham, et posuerunt in ipsis ignem, et supposuerunt suffimentum, obtuleruntque eoram Jebova ignem alienum secus quam praeceperat eis. |
2. And there went out fire from the Lord, and devoured them; and they died before the Lord. | 2. Tunc egressus est ignis a facie Jehova, et mortui sunt coram Jehova. |
3. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. | 3. Et dixit Moses ad Aharon, Hoc est quod dixit Jehova, dicendo, In propinquis meis sanctificabor, et in conspectu totius populi glorificabor, et siluit Aharon. |
4. And Moses called Mishael and Elzaphan, the sons of Uzziel, the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp. | 4. Et vocavit Moses, Misael et Elsapham filios Uziel patrut Aharon, et dixit illis, Accedite, exportate fratres vestros a conspectu sanctuarii extra castra. |
5. So they went near, and carried them in their coats out of the camp; as Moses had said. | 5. Accesserunt ergo, et exportaverunt eos cum suis tunicis extra castra, quemadmodum praeceperat Moses. |
6. And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes, lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled. | 6. Dixit etiam Moses ad Aharon, et Eleazar, et Ithamar, filios ejus, Capita vestra ne nudetis, et vestes vestras ne scindatis, ut non moriamini, ac me in totam congregationem irascatur: fratres autem vestri, tota domus Israel, flebunt incendium qued incendit Jehova. |
7. And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the Lord is upon you. And they did according to the word of Moses. | 7. Neque ab ostio tabernaculi conventionis egrediemini: ne moriamini: quia oleum unctionis Jehovae est super vos. Et fecerunt secundum verbum Mosis. |
12. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat-offering that remaineth of the offerings of the Lord made by fire, and eat it without leaven beside the altar: for it is most holy. | 12. Loquutus est autem Moses ad Aharon, et Eleazar et Ithamar filios ejus, qui reliqui erant, Tollite minha quae remansit ex oblationibus ignitis Jehovae et comedite illam cum azymis juxta altare: qnia sanctitas sanctitatum est. |
13. And ye shall eat it in the holy place, because it is thy due, and thy sons’ due, of the sacrifices of the Lord made by fire: for so I am commanded. | 13. Comedetis, inquam, illam in loco sancto: quia in statutum tibi et in statutum iiliis tuis est de oblationibus ignitis Jehovae: quia sic jussus sum. |
14. And the wave-breast and heave-shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons’ due, which are given out of the sacrifices of peace-offerings of the children of Israel. | 14. Et pectusculum agitationis, et armum elevationis comedetis in loco mundo, tu et filii tui, et filiae tuae tecum: quia in statutum tibi et in statutum filiis tuis data sunt de sacrificiis prosperitatum filiorum Israel. |
15. The heave-shoulder and the wave-breast shall they bring, with the offerings made by fire of the fat, to wave it for a wave-offering before the Lord; and it shall be thine, and thy sons with thee, by a statute for ever; as the Lord hath commanded. | 15. Armurn elevationis, et pectusculum agitationis cure oblationibus ignitis adipum afferent, ut agites agitatione coram Jehova: et hoc erit tibi et filiis tuis tecum in statutum perpetuum, quemadmodum princepit Jehova. |
16. And Moses diligently sought the goat of the sin-offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, | 16. Et hircum oblatum pro peccato requirendo requisivit Moses, et ecce, combustus erat: tum iratus est contra Eleazar et Ithamar filius Aharon relictos, dicendo: |
17. Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord? | 17. Cur non comedistis oblationem pro peccato in loco sanctitatis? est enim sanctitas sanctitatum, quum illam dederit vobis ad portandum iniquitatem congregationis, et ad expiandum cos eoram Jehova. |
18. Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten in theholy place, as I commanded. | 18. Ecce, nequaquam illatus est sanguis ejus in sanctitatem intrinsecus: comedendo comedere debueraris illam in sanctuario, quemadmodum praecepi. |
19. And Aaron said unto Moses, Behold, this day have they offered their sin-offering and their burnt-offering before the Lord; and such things have befallen me: and if I had eaten the sin-offering to-day, should it have been accepted in the sight of the Lord? | 19. Loquutus est autem Aharon ad Mosen, Ecce, hodie obtulerunt oblationem suam pro peccato, et holocaustum suum coram Jehova: et evenerunt mihi talia, et, si comedissem oblationem pro peccato bodie, nunquid placuisset in oculis Jehovae? |
20. And when Moses heard that, he was content. | 20. Postquam id audivit Moses: placuit ei. |
1.
3. A. V., “I will be sanctified;” and so also C.’s own version; but he embodies the two clauses. Some, as De Lyra, refer this to
3. . .
“I was dumb, I opened not my mouth; because thou didst it.” (
4. “Se polluassent en portant les corps morts de leurs freres;” should pollute themselves by carrying the dead bodies of their brothers. — Fr. Blunt has a very ingenious conjecture that Mishael and Elzaphan were the very persons “defiled by the dead body of a man,” mentioned in
When he forbids (Aaron Added from Fr.
12.
16.
Further from the anger of Moses, which is mentioned in his praise, we may infer that the transgression was no light one, although it was not so severely punished as the presumption of Nadab and Abihu. The excuse which some make for them, or allege in extenuation of their crime, that they thought they were deprived of the right before accorded to them, and therefore abstained through modesty, is refuted by the answer of Aaron himself. It was, therefore, grief alone which impelled them to this error. But the reason why God was more merciful to them than to their brethren, is only known to Himself. Conjectures may, indeed, be advanced; but at last we must come to this, that because God’s judgments are hidden, they are not therefore unjust; but that we must humbly adore their depth into which the minds of men cannot penetrate.
19.
Numbers 1
Numbers 1:1-54 | |
1. And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, | 1. Loquutus est autem Jehova ad Mosen in deserto Sinai, in tabernaculo conventionis, in primo mensis secundi, anno secundo ex quo egressi sunt e terra AEgypti, dicendo: |
2. Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls; | 2. Capite summam totius coetus filiorum Israel per familias eorum, per domos patrum eorum, juxta numerum nominum, onmem masculum per capita eorum. |
3. From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies. | 3. A filio viginti armorum et supra, Omnem egredientem ad bellum in Israele numerabitis eos per excreitus suos tu et Aharon. |
4. And with you there shall be a man of every tribe; every one head of the house of his fathers. | 4. Sintque vobiseum viri de singulis tribubus, quorum quilibet caput domus sit patrum suorum. |
5. And these are the names of the men that shall stand with you: Of the tribe of Reuben; Elizur the son of Shedeur. | 5. Haec sunt autem nomima virorum qui stabunt vobiscum: de Ruben, Elisur, filius Sedeur. |
6. Of Simeon; Shehmiel the son of Zurishaddai. | 6. De Simeon, Selumiel filius Surisaddai. |
7. Of Judah; Nahshon the son of Amminadab. | 7. De Jehudah, Nahason filius Amminadab. |
8. Of Issachar; Nethaneel the son of Zuar. | 8. De Issachar, Nethanel filius Suar. |
9. Of Zebulun; Eliab the son of Helon. | 9. De Zebulon, Eliab filius Helon. |
10. Of the children of Joseph: of Ephraim; Elishame the son of Ammihud: of Manasseh; Gamaliel the son of Pedabzur. | 10. De filiis Joseph, de Ephraim, Elisamama filius Ammihud: de Manasses, Gamliel illius Pedahsur. |
11. Of Benjamin; Abidan the son of Gideoni. | 11. De Benjamin, Abidan filius Gidoni. |
12. Of Dan; Ahiezer the son of Ammishaddai. | 12. De Dan, Ahiezer filius Ammisaddai. |
13. Of Asher; Pagiel the son of Ocran. | 13. De Aser, Pagiel filius Ochran. |
14. Of Gad; Eliasaph the son of Deuel. | 14. De Gad, Eliasaph filius Deuel. |
15. Of Naphtali; Ahira the son of Enan. | 15. De Nephthali, Ahira filius Ellan. |
16. These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel. | 16. Hi sunt nobilissimi synagogae, principes tribuum patrum suorum: capita millium Israelis erant. |
17. And Moses and Aaron took these men which are expressed by their names: | 17. Accepit igitur Moses et Aharon viros istos qui expositi sunt per nomina. |
18. And they assembled all the congregation together on the first day of the second month; and they declared their pedigrees after their fanlilies, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls. | 18. Et universam synagogam congregaverunt primo mensis secundi, et secundum genealogiam recensiti sunt per familias suas: per domos patrum suorum, juxta numerum numerum per capita sua, omnis masculus a filio viginti armorum et supra, onmis egrediens ad pugnam. |
19. As the Lord commanded Moses, so he numbered them in the wilderness of Sinai. | 19. Quemadmodum praeceperat Jehova ipsi Mosi, numeravit eos in deserto Sinai. |
20. And the children of Reuben, Israel’s eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; | 20. Fuerunt itaque filii Ruben primogeniti lsrael per generationes suas, per familias suas, per domes patrum suorum, juxta numerura nominum per capita sua, omnis masculus a filio viginti annorum et supra, omnis egrediens ad pugham, |
21. Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred. | 21. Numerati eorum de tribu Ruben, sex et quadraginta millia, atque quingenti. |
22. Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; | 22. De filiis Simeon per generationes suas, per familias suas, per domos patrum suorum, munerati ejus, juxta humerum niminum, per capita sua, omnis masculus a filio viginti armorum et supra, omnis; egrediens ad pugnam: |
23. Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and three hundred. | 23. Numerati inquam eorum de tribu Simeon, novera et quinquaginta millia, atque trecenti. |
24. Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 24. De filiis Gad per generationes suas, per familias suas, per domus patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam. |
25. Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty. | 25. Numerati eorum de tribu Gad, quinque et quadraginta milliae, atque sexcenti et quinquaginta. |
26. Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 26. De filiis Jehudah per generationes suas, per familias suas, per domus patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
27. Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred. | 27. Numerati eorum de tribu Jehudah, quatuor et septuaginta millia, atque sexcenti. |
28. Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 28. De filiis Issachar per generationes suas, per familias suas, per domum patrum suorum, juxta nuroerum nominum, a filio viginti annorum et supra, omnis egrediens ad putnam: |
29. Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred. | 29. Numerati eorum de tribu Issachar, quatuor et quinquaginta millia, atque quadringenti. |
30. Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 30. De filiis Zebulon, per generationes sues, per familias suas, per domos patrum suorum, juxta numerum niminum a filio Viginti annorum et supra, omnis egrediens ad pugnam: |
31. Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred. | 31. Numerati corum de tribu Zebulon, septem et quinquaginta millia, atque quadringenti. |
32. Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 32. De filiis Joseph, de filiis Ephraim, per generationes suas, per familias suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
33. Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred. | 33. Numerati eorum de tribu Ephraim, quadraginta millius atque quingenti. |
34. Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 34. De filiis Manasse, per generationes suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
35. Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred. | 35. Numerati corum de tribu Manasse, duo et triginta raillid, atque ducenti. |
36. Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 36. De filiis Benjamin, per generationes suas, per familias suam, per domum patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
37. Those that were numbered of them, even of the tribe of Benamin, were thirty and five thousand and four hundred. | 37. Numerati eorum de tribu Benjamin, quinque et triginta millie, et quadringenti. |
38. Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 38. De filiis Dan, per generationes suas, per familias suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
39. Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred. | 39. Numerati eorum de tribu Dan, duo et sexaginta millia, atque septingenti. |
40. Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 40. De filiis Aser per generationes suas, per familias suas, per domos patrum suorum, juxta humerum nominum, a filio viginti armorum et supra, omnis egrediens ad pugnam: |
41. Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred. | 41. Numerati eorum de tribu Aser, unum et quadraginta millia, atque quingenti. |
42. Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 42. De filiis Nephthali, per generationes suds, per familias suas, per domus patrum suorum, juxta numerum nominum a filio viginti annorum et supra, omnis egrediens ad pugnam: |
43. Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred. | 43. Numerati eorum de tribu Nephthali, tria et quinquaginta millia, atque quadringenti. |
44. These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers. | 44. Isti sunt numerati illi quos numeravit Moses et Aharon atque principes Israelis, duodecim viri: singuli per domos patrum suorum erant. |
45. So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel; | 45. Fueruntque omnes numerati filiorum Israel per domos patrum suorum, a filio viginti annorum et supra, omnis egrediens ad pugnam in Israele. |
46. Even all they that were numbered, were six hundred thousand, and three thousand, and five hundred and fifty. | 46. Fuerunt inquam omnes numerati, sexcenta tria millia, et quingenti quinquaginta. |
47. But the Levites, after the tribe of their fathers, were not numbered among them. | 47. At Levitin per tribum patrum suorum non fuerunt numerati in medio eorum. |
48. For the Lord had spoken unto Moses, saying, | 48. Loquutus enim erat Jehova, ad Mosen dicendo: |
49. Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel: | 49. Veruntamen (vel, utique, vel, tantummodo) tribum Levi non numerabis, neque summam eorum capies in medio filiorum Israel. |
50. But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof: and they shall minister unto it, and shall encamp round about the tabernacle. | 50. Sed tu praefice Levitas tabernaculo testimonii, et onmibus vasis ejus, et omnibus qum ad illud pertinent: ipsi portabunt tabernaculum, et omnia vasa ejus, et ipsi ministrabunt illi, et in circuitu tabernaculi castrametabuntur. |
5l. And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death. | 51. Quando autem proficiscetur tabernaculum, deponent illud Levitie: quum consistet tabernaculum, erigent illud Levitae et extraneus qui accesserit, morietur. |
52. And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts. | 52. Et castrametabuntur filil Israel quisque in castris suis, et quisque juxta vexillum suum, et per exercitus suos. |
53. But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony. | 53. Levitae vero castrametabuntur in circuitu tabernaculi testimoni et non erit ira super coetum filliorum Israel: custodientque Levitiae custodiam tabernaculi testimonii. |
54. And the children of Israel did according to all that the Lord commanded Moses, so did they. | 54. Fecerunt ergo filii Israel juxta omnia quae praeceperat Jehova Most, sic fecerunt. |
1.
Further, it must be observed, that the people were not numbered except at God’s command, in order that He might thus assert His supreme dominion over them; and also, that the mode of taking the census was so arranged, that there should be no confusion of ranks either through fraud or irregularity; for this was the reason why each tribe had its superintendents, lest any one should slip into a tribe to which he did not belong; and this is expressly mentioned by way of assurance, since otherwise many might suspect that so great a multitude could hardly be distinguished into classes with certainty, so that the whole sum should be calculated without mistake.
20.
47. Among them. — A. V. So the Vulgate,
Deuteronomy 10
Deuteronomy 10:8, 9 | |
8. At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto him, and to bless in his name, unto this day. | 8. In tempore illo separavit Jehova tribum Levi: ut gestaret Arcam foederis Jehovae, ut staret coram Jehova ad ministrandum ei, et ad benediecudum in nomine ipsius usqae ad diem hanc. |
9. Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him. | 9. Idcirco non fuit ipsi Levi portio et haereditas cum fratribus suis: Jehova est haereditas ejus, quemadmodumdixit ei Jehova Deus tuus. |
8.
Numbers 2
Numbers 2:1-34 | |
1. And the Lord spake unto Moses and unto Aaron, saying, | 1. Et loquutus est Jehova Mosi et Aharon, dicendo: |
2. Every man of the children of Israel shall pitch by his own standard, with the ensign of their father’s house: far off about the tabernacle of the congregation shall they pitch. | 2. Singuli juxta vexillum suum, juxta signa domus patrum suorum, castrametabuntur filii Israel: procul, circum tabernaculum conventionis castrametabuntur. |
3. And on the east side, toward the rising of the sun, shall they of the standard of the camp of Judah pitch, throughout their armies: and Nahshon the son of Amminadab shall be captain of the children of Judah. | 3. Hi autem castrametabuntur ad orientem, a d exortum vexillum exercitus Juda per turmas suas: et princeps filiorum Juda erit SaMson filius Amminadab. |
4. And his host, and those that were numbered of them, were threescore and fourteen thousand and six hundred. | 4. Et exercitus ejus, numeratique eorum, quatuor et septuaginta miIlia, atque sexcenti. |
5. And those that do pitch next unto him shall be the tribe of Issachar: and Nethaneel the son of Zuar shall be captain of the children of Issachar. | 5. Castrametabuntur vero juxta eum tribus Issachar: et princeps filiorum Issachar erit Nethanel filius Suar. |
6. And his host, and those that were numbered thereof, were fifty and four thousand and four hundred. | 6. Et exercitus ejus numeratique ejus, quatuor et quinquaginta millia atque quadringenti. |
7. Then the tribe of Zebulun: and Eliab the son of Helon shall be captain of the children of Zebulun. | 7. Tribus Zebulon, et princeps filiorum Zebulon, Eliab illius Helon. |
8. And his host, and those that were numbered thereof, were fifty and seven thousand and four hundred. | 8. Et exercitus ejus, numeratique ejus, septem et quinquaginta millia atque quadringenti. |
9. All that were numbered in the camp of Judah were an hundred thousand, and fourscore thousand, and six thousand and four hundred, throughout their armies: these shall first set forth. | 9. Omnes numerati in exercitu Juda, centum octoginta sex millia atque quadringenti, per exercitus suos: primum proficiscentur. |
10. On the south side shall be the standard of the camp of Reuben, according to their armies: and the captain of the children of Reuben shall be Elizur the son of Shedeur. | 10. Vexillum exercitus Reuben erit ad meridiem per turmas suas: et princeps filiorum Reuben erit Elisur filius Sedeur. |
11. And his host, and those that were numbered thereof, were forty and six thousand and five hundred. | 11. Exercitus ejus, numeratique ejus, sex et quadraginta millla atque quingenti. |
12. And those which pitch by him shall be the tribe of Simeon: and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai. | 12. Castrametabuntar autem juxta enm tribus Simeon: et princeps filiorum Simeon, Selumiel, fillus Surisaddai. |
13. And his host, and those that were numbered of them, were fifty and nine thousand and three hundred. | 13. Et exercitus ejus, numeratique eorum, novem et quinquaginta millia atque trecenti. |
14. Then the tribe of Gad: and the captain of the sons of Gad shall be Eliasaph the son of Reuel. | 14. Tribus item Gad: et princeps filiorum Gad, Eliasaph filius Reuel: |
15. And his host, and those that were numbered of them, were forty five thousand and six hundred and fifty. | 15. Et exercitus ejus, numeratique eorum, quinqne et quadraginta millia atque sexcenti et quinquaginta. |
16. All that were numbered in the camp of Reuben were an hundred thousand, and fifty and one thousand, and four hundred and fifty, throughout their armies: and they shall set forth in the second rank. | 16. Omnes numerati in excreitu Reuben, centum quinquaginta millia, mille et quadringenti quinquaginta, per exercitus suos: et secundi proficiscentur. |
17. Then the tabernacle of the congregation shall set forward, with the camp of the Levites in the midst of the camp: as they encamp, so shall they set forward, every man in his place, by their standards. | 17. Turn proficiscetur tabernaculum conventionis in castris Levitarum, in medio castrorum: quemadmodum castrametabuntur, sic proficiscetur quisque in loco suo, jux:ta vexilia sua. |
18. On the west side shall be the standard of the camp of Ephraim, according to their armies: and the captain of the sons of Ephraim shall be Elishama the son of Ammihud. | 18. Vexilium excreitus Ephraim per turmas suas erit ad occidentem: et princeps filiorum Ephraim erit Elisarea filius Ammihud. |
19. And his host, and those that were numbered of them, were forty thousand and five hundred. | 19. Et excreitus ejus, numeratique eorum, quadraginta millia et quingenti. |
20. And by him shall be the tribe of Manasseh: and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur. | 20. Et juxta eum erit tribus Manasse: et princeps filiorum Manasse erit Gamliel filius Pedahsur. |
21. And his host, and those that were numbered of them, were thirty and two thousand and two hundred. | 21. Et exercitus ejus, numeratique eorum, duo et triginta millia atque ducenti. |
22. Then the tribe of Benjamin: and the captain of the sons of Benjamin shall be Abidan the son of Gideoni. | 22. Tribus item Benjamin, et princeps filiorum Benjamin erit Abidan filius Gidoni. |
23. And his host, and those that were numbered of them, were thirty and five thousand and four hundred. | 23. Et exercitus ejus, numeratique, eorum, quinque et triginta millia atque quadringenti. |
24. All that were numbered of the camp of Ephraim were an hundred thousand, and eight thousand and an hundred, throughout their armies: and they shall go forward in the third rank. | 24. Omnes numerati in excreitu Ephraim, centum et octo millia atque centum, per excreitus suos: et tertii proficiscentur. |
25. The standard of the camp of Dan shall be on the north side by their armies: and the captain of the children of Dan shall be Ahiezer the son of Ammishaddai. | 25. Vexilium castrorum Dan erit ad Aquilonem, per exercitus suos: et princeps filiorum Dan, Ahiezer filius Ammisaddai. |
26. And his host, and those that were numbered of them, were threescore and two thousand and seven hundred. | 26. Et exercitus ejus, numeratique eorum, duo et sexaginta millia atque septingenti. |
27. And those that encamp by him shall be the tribe of Asher: and the captain of the children of Asher shall be Pagiel the son of Ocran. | 27. Castrametabuntur autem juxta eum tribus Aser; et princeps filiorum Aser erit Pagiel filius Ochran. |
28. And his host, and those that were numbered of them, were forty and one thousand and five hundred. | 28. Et exercitus ejus, numeratique eorum, unum et quadraginta millia et quingenti. |
29. Then the tribe of Naphtali: and the captain of the children of Naphtali shall be Ahira the son of Enan. | 29. Tribus item Nephthali: et princeps filiorum Nephthali, Ahira filius Enan. |
30. And his host, and those that were numbered of them, were fifty and three thousand and four hundred. | 30. Et exercitus ejus numeratique eorum, tria et quinquaginta millia atque quadringenti. |
31. All they that were numbered in the camp of Dan were an hundred thousand, and fifty and seven thousand, and six hundred: they shall go hindmost with their standards. | 31. Omnes numerati in exercitu Dan, centum millia et quinquaginta septem millia, atque sexcenti: postremi proficiscentur per vexilla. |
32. These are those which were numbered of the children of Israel, by the house of their fathers: all those that were numbered of the camps, throughout their hosts, were six hundred thousand, and three thousand, and five hundred and fifty. | 32. Isti sunt numerati filiorum Israel per domos patrum suorum, omnes numerati qui erant in castris per turmas suas, sexcenta tria millia atque quingenti quinquaginta. |
33. But the Levites were not numbered among the children of Israel; as the Lord commanded Moses. | 33. Craterum Levite non fuerunt numerati inter filius Israel quemadmodum praceperat Jehova Mosi. |
34. And the children of Israel did according to all that the Lord commanded Moses: so they pitched by their standards, and so they set forward, every one after their families, according to the house of their fathers. | 34. Et fecerunt filii Israel juxta omnia qum praecepit Jehova Mosi: sic castrametati sunt per vexilia sua, sicque profecti sunt quisque per familias suas, per domum patrum suorum. |
1.
Thus the children of Simeon would never have suffered themselves to be ranged under the standard of Reuben. Again, dispute would also have arisen between the children of Ephraim and Manasseh. God, therefore, at once put a stop to all these disturbances by so arranging their ranks that each one knew his own band. Consequently, Judah, although the fourth son of Leah, received the first standard as an honorable distinction, that he might thus in a manner begin to fulfill the prophecy of Jacob by anticipation; and two tribes were united with him which would willingly submit to his rule, Issachar and Zebuhm; because they derived their origin from the children of the This is a singular oversight of C., which is also copied in the French; “Pource qu’elles estoyent descendues de la chambriere de Lea;” because they were descended from the handmaid of Leah. It is perhaps still more strange that Attersoll in his Commentary on the Book of Numbers should have adopted it, evidently following C.; “He (Judah) was the fourth son of Jacob by Leah, with whom he associateth such two tribes as were in reason most likely to submit themselves to him, inasmuch as Zebulun and Issachar were the sons of Zilpah, Leah’s maid, whom she gave to her husband, and set in her own place.” I need scarcely remind my readers that Gad and Asher were the sons of Zilpah, and Zebulun and Issachar of Leah herself.
Although Reuben had been deprived of his primogeniture, still, that some consolation might remain for his posterity, he was set over the second standard; two tribes were associated with him, which on account of their connection would not be aggrieved at fighting under his command, the tribe of Simeon his uterine brother, and the tribe of Gad, which also sprang from the handmaid of Leah.
It was necessary that God should interpose His authorify, in order that two tribes should be formed of a single head, Joseph; otherwise the fact would have led to contention, because the inequality was odious in itself, and that family might appear to be elevated not without disgrace to the others. Besides, the children of Manasseh, who were superior by the law of nature, would never have been induced to obey, unless a divine decree had interposed. But thtat division could not have been better formed than of the sons of Rachel, because their consanguinity was closer; for a sharp contest might also have arisen for the leadership of the fourth band, because it was unjust that the son of a handmaid should have been placed at its head, and thus preferred to a legitimate son of Leah, and to the other son of Rachel, especially when Benjamin was so singularly beloved by Jacob, the common father of them all. Attersoll seems to have correctly, though somewhat quaintly, interpreted here the meaning of C., which else perhaps may not be quite clear; “from hence might hurly-burlies and heart-burnings arise, which are all pacified and compounded by the express commandment of God, who joineth to Dan, Naphtali his mother’s son, (for both of them were the sons of Bilhah, Rachel’s maid,) and Asher, the son of Zilpah, Leah’s maid.” — Commentary on numbers in loco.
Numbers 3
Numbers 3:1-51 | |
1. These also are the generations of Aaron and Moses, in the day that the Lord spake with Moses in mount Sinai. | 1. Hae sunt generationes Aharon et Mosis ex quo loquutus est Jehova ad Mosen in monte Sinai. |
2. And these are the names of the sons of Aaron; Nadab the first-born, and Abihu, Eleazar, and Ithamar. | 2. Hac autem sunt nomina filiorum Aharon: primogenitus Nadab, et Ahihu, Eleazar et Ithamar. |
3. These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest’s office. | 3. Ista sunt nomina filiorum Aharon sacerdotum unctorum, quorum consecraverat manum ut sacerdotio fungerentur. |
4. And Nadab and Abihu died before the Lord, when they offered fire before the Lord, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest’s office in the sight of Aaron their father. | 4. Mortuus est autem Nadab et Abihu eoram Jehova, quando obtulerunt ignem externum coram Jehova in deserto Sinai: et filii non fuerunt eis, ae sacerdotio functus est Eleazar et Ithamar coram Aharone patre suo. |
5. And the Lord spake unto Moses, saying, | 5. Loquutus est autem Jehova ad Mosen, dicendo: |
6. Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. | 6. Appropinquare fac tribum Levi, et stare facias eam coram Aharone sacerdote, ut ministrent ei, |
7. And they shall keep his charge, and the charge of the whole congregation, before the tabernacle of the congregation, to do the service of the tabernacle. | 7. Et custodiant custodiam ejus, et custodiam universi coetus coram tabernaculo ecelesiae, ut exequantur cultum tabernaculi. |
8. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. | 8. Custodiant quoque omnia utensilia tabernaculi ecclesiae, custodiamque filiorum Israel, et exequantur cultum tabernaculi. |
9. And thou shalt give the Levites unto Aaron, and to his sons: they are wholly given unto him out of the children of Israel. | 9. Da inquam Levitas ipsi Aharon et illils ejus: dati, daft namque aunt illi a filiis Israel. |
10. And thou shalt appoint Aaron and his sons, and they shall wait on their priest’s office; and the stranger that cometh nigh shall be put to death. | 10. Aharon autem et filios ejus praeticies, custodientque sacerdotium suum: externus sane qui accesserit, morietur. |
11. And the Lord spake unto Moses, saying, | 11. Loquutus est praeterea Jehova ad Mosen, dicendo: |
12. And I, behold, I have taken the Levites from among the children of Israel instead of all the first-born that openeth the matrix among the children of Israel: therefore the Levites shall be mine; | 12. Ego quidera tuli Levitas e medio filiorum Israel loco omnis primogeniti quod aperit vulvam a filiis Israel: eruntque mei Levitae. |
13. Because all the first-born are mine:for on the day that I smote all the first-born in the land of Egypt, I hallowed unto me all the first-born in Israel, both man and beast; mine they shall be: I am the Lord. | 13. Meum namque est omne primogenitum: a die quo percussi omne primogenitum in terra AEgypti, sanctificavi mihi omne primogenitum in Israel: tam ex hominibus quam ex animalibus: mea erunt: ego Jehova. |
14. And the Lord spake unto Moses in the wilderness of Sinai, saying, | 14. Loquutus est insuper Jehova ad Mosen, dicendo: |
15. Number the children of Levi, after the house of their fathers, by their families: every male from a month old and upward shalt thou number them. | 15. Numera filius Levi per domos patrum suorum, per familias suas: omnem masculum ab uno meuse et supra, numerabis. |
16. And Moses numbered them, according to the word of the Lord, as he was commanded. | 16. Numeravit itaque eos Moses juxta sermonem Jehovae, quemadmodum jussus fuerat. |
17. And these were the sons of Levi, by their names; Gershon, and Kohath, and Merari. | 17. Et fuermir isti filii Levi per nomina sua, Gerson, Cehath et Merari. |
18. And these are the names of the sons of Gershon, by their families; Libni, and Shimei. | 18. Haec autem sunt nomina filiorum Gerson per familias suas, Libni et Semei. |
19. And the sons of Kohath, by their families; Amram, and Izhar, Hebron, and Uzziel. | 19. Porro filii Cehath per familias suas, Amram, et Jehor, Hebron et Uzziel. |
20. And the sons of Merari, by their families; Mahli, and Mushi: these are the families of the Levites, according to the house of their fathers. | 20. Filii vero Merari per familias suas, Mahali, et Muzi. Istae sunt familiae Levi per domos patrum suorum. |
21. Of Gershon was the family of the Libnities, and the family of the Shimites: these are the families of the Gershonites, | 21. De Gerson, familia Libnitica, et familia Simitica: istte sunt familiae Gersoniticae. |
22. Those that were numbered of them, according to the number of all the males, from a month old and upward, even those that were numbered of them, were seven thousand and five hundred. | 22. Numerati eorum secundmu numerum onmis masculi, a filio mensis et supra, numerati eormn, septem millia et quingenti. |
23. The families of the Gershonites shall pitch behind the tabernacle westward. | 23. Familiae Gersonitiem post tabernaculum castrametabuntur ad occidentem. |
24. And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lad. | 24. Et princeps domus patris Gersonitarum erit Eliasaph filius Lael. |
25. And the charge of the sons of Gershon, in the tabernacle of the congregation, shall be the tabernacle, and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation, | 25. Custodia autem filiorum Gerson in tabernaculo conventionis erit tabernaculum, et tentorium, operimentum ejus, aulaeum ostii tabernaculi conventionis. |
26. And the hangings of the court, and the curtain for the door of the court, which is by the tabernacle, and by the altar round about, and the cords of it, for all the service thereof. | 26. Cortinae item atrii, et aulaeum ostii atrii quod erat juxta tabernaculum, et juxta altare per circuitum, funes quoque ejus pro omni ministerio ejus. |
27. And of Kohath was the family of the Amramites, and the family of the Izharites, and the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites. | 27. Et ipsius Cehath erit familiae Amramitica, et familia Isharitica, et familia Hebronitica, et familia Uzzielitica: istae sunt familiae Cehathiticae. |
28. In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary. | 28. Secundum numerum omn masculi a filio mensis et supra, fuerunt octo millia sexcenti, custodiente custodiam sanctuarii. |
29. The families of the sons of Kohath shall pitch on the side of the tabernacle southward. | 29. Familiae filiorum Cehath castrametabuntur ad latus tabernaculi ad meridiem. |
30. And the chief of the house of father of the families of the Kohathites shall be Elizaphan the son of Uzziel. | 30. Et princeps domus patris familiarum Cehathitarum erit Elisaphan filius Uzziel. |
31. And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof. | 31. Custodia autem eorum erit arca, et mensa, et candelabrum, et altaria, et vasa sanctitatis in quibus ministrabunt, et aulaeum, et universum opus ejus. |
32. And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary. | 32. Porro princeps principum Levitarum erit Eleazar filius Aharon sacerdotis: praefectura custodientium custodiam sanctitatis erit el. |
33. Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari. | 33. Ipsius Merari erit familia Mahalitica, et familia Musitica. Istae sunt familiae Merari. |
34. And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand and two hundred. | 34. Numerati autem eorum secundum numerum ordinis masculi, ab uno mense et supra, sex millia et ducenti. |
35. And the chief of the house of the father of the families of Merari was Zuriel the son of Abihael: these shall pitch on the side of the tabernacle northward. | 35. Et princeps domus patris familiarum Merari erit Suriel filius Abihael: atque hi ad latus tabernaculi castrametabuntur ad Aquilonem. |
36. And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, and the bars thereof, and the pillars thereof, and the sockets thereof, and all the vessels thereof, and all that serveth thereto, | 36. Praefectura autem custodia filiorum Merari, tabulum tabernaculi, et vectes ejus, et columnae ejus, et bases qius, omniaque vasa ejus, et universum opus ejus. |
37. And the pillars of the court round about, and their sockets, and their pins, and their cords. | 37. Columnae quoque atrii per circuitum, et bases earum, et clavi earum, et funes earum. |
38. But those that encamp before the tabernacle toward the east, even before the tabernacle of the congregation eastward, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh nigh shall be put to death. | 38. Qui vero castrametabuntur ante tabernaculuun, ad Orientem, in parte anteriore tabernaculi conventionis, ad orientem erunt Moses et Aharon, filiique ejus custodientes custodiam sanctuarii, pro custodia filiorum Israel: externus certe qui accesserit morietur. |
39. All that were numbered of the Levites, which Moses and Aaron numbered at the commandment of the Lord, throughout their families, all the males, from a month old and upward, were twenty and two thousand. | 39. Omnes numerati Levitarum, quos numeravit Moses et Aharon juxta sermonem Jehovae per familias eorum, omnes mares ab uno mense et supra, duo et viginti millia. |
40 And the Lord said unto Moses, Number all the first-born of the males of the children of Israel, from a month old and upward, and take the number of their names. | 40. Et dixit Jehova ad Mosen, Numera omne primogeniture masculmn filiorum Israel ab uno meuse et supra, et accipe humerum nominum eorum. |
41. And thou shalt take the Levites for me, (I am the Lord,) instead of all the first-born among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. | 41. Capiesque Levitas mihi (ego Jehova) loco omnium primogenitorumn filiorum Israel, et bestias Levitatum loeo omnium primogenitorum ex bestits filiorum Israel. |
42. And Moses numbered, as the Lord commanded him, all the first-born among the children of Israel. | 42. Numeravit itaque Moses quemadmodum ei paeceperat Jehova, omnem primogeniture in filiis Israel. |
43. And all the first-born males, by the number of names, from a month old and upward, of those that were numbered of them, were twenty and two thousand two hundred and threescore and thirteen. | 43. Fueruntque omnia primogenita mascula, secundum numerum nominum, ab uno filio mensis, et supra, per numeratos eorum, duo et viginti millia, et ducenti septuaginta tres. |
44. And the Lord spake unto Moses, saying, | 44. Loquutusque est Jehova ad Mosen, dicendo: |
45. Take the Levites instead of all the first-born among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the Lord. | 45. Cape Levitas loco omnium primogenitorum in filiis Israel, et bestias Levitatum pro bestiis eorum, eruntque mei Levitae: ego Jehova. |
46. And for those that are to be redeemed of the two hundred and threescore and thirteen of the first-born of the children of Israel, which are more than the Levites; | 46. Porro redemptiones ducentorum septuaginta trium redundant ultra Levitas, a primogenitis filiorum Israel. |
47. Thou shalt even take five shekels apiece by the poll; after the shekel of the sanctuary shalt thou take them: (the shekel is twenty gerahs:) | 47. Capies quinos siclos in singuls; capita, secundum siculum sanctuarii capies: viginti obolorum est siclus. |
48. And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron, and to his sons. | 48. Dabisque pecuniam illam Aharoni et filiis ejus, redemptiones eorum qui exuperant in illis. |
49. And Moses took the redemption-money of them that were over and above them that were redeemed by the Levites. | 49. Accepit ergo Moses pecuniam redemptionis ab its qui superabant ultra redemptos Levitarum: |
50. A primogenitis filiorum Israel accepit pecuniam mille trecentos sexaginta quinque siclos, secundum siclum sanctuarii. | 50. Of the first-born of the children of Israel took he the money; a thousand three hundred and three score and five shekels, after the shekel of the sanctuary: |
51. And Moses gave the money of them that were redeemed unto Aaron, and to his sons, according to the word of the Lord, as the Lord commanded Moses. | 51. Deditque Moses pecuniam redemptionum Aharoni et filiis ejus, juxta sermonem Jehovae, quemadmodum praeceperat illi Jehova. |
1. Viz., verses 5-10. See ante, vol. 2, p. 220. “Quant a ce que Moyse touche ici des charges particulieres de chacune famille, combien que cela concerne le service duquel il a este traitte sur le Seconde Precepte, toutefois je n’ay peu aucunement faire, que de la mettre ici, afin que le fil de l’histoire ne fust point rompu;” with respect to the reference here made by Moses to the peculiar charge of each family, although it relates to the service which has been treated of under the Second Commandment, nevertheless I could not do otherwise than introduce it here, in order that the thread of the history might not be interrupted. — Fr.
12. “Moins que la douzieme partie;” less than the twelfth part. — Fr.
15.
17.
45.
Numbers 4
Numbers 4:1-3, 21-23, 29, 30, 34-49 | |
1. And the Lord spake unto Moses and unto Aaron, saying, | 1. Loquutus est Jehova ad Mosen et Aharon, dicendo: |
2. Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, | 2. Tolle summam filiorum Cehath e medio filiorum Levi, per familias suas, per domos patrum suorum. |
3. From thirty years old and upward, even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. | 3. Ab eo qui natus est triginta annos et supra, usque ad eum qui natus est quinquaginta annos, quotquot ingrediuntur congregationem, ut faciant opus in tabernaculo conventionis. |
21. And the Lord spake unto Moses, saying, | 21. Loquutus est Jehova ad Mosen, et Aharon dicendo: |
22. Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families: | 22. Tolle summam filiorum Gerson, ipsos quoque per domos patrum suormn, et per familias suas: |
23. From thirty years old and upward, until fifty years old, shalt thou number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation. | 23. Ab eo qui natus est triginta annos et supra, usque ad eum qui est quinquaginta annorum, numerabis eos: quotquot ingrediuntur congregationem, ut faciant opus in tabernaculo conventionis. |
29. As for the sons of Merari, thou shalt number them after their families, by the house of their fathers: | 29. Filios Merari, per familias suas, per domos patrum suorum nu merabis: |
30. From thirty years old and upward, even unto fifty years old, shalt thou number them, every one that entereth into the service, to do the work of the tabernacle of the congregation. | 30. Ab eo qui natus est triginta annos et supra, usque ad eum qui natus est quinquaginta annos, numerabis eos: quotquot ingrediuntur congregationem, ut faciant opus in tabernaculo conventionis. |
34. And Moses and Aaron, and the chief of the congregation, numbered the sons of the Kohathites, after their families, and after the house of their fathers, | 34. Numeravit ergo Moses et Aharon et princeps congregationis filios Cehath, per familias suas, domos patrum suorum. |
35. From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation: | 35. Ab eo qui natus erat triginta annos, et supra, usque ad eum qui natus erat quinquaginta annos: quotquot ingrediuntur in congregationem illam ad ministerium peragendum in tabernaculo conventionis. |
36. And those that were numbered of them, by their families, were two thousand seven hundred and fifty. | 36. Fueruntque numerati eorum per familias, duo millia septingenti quinquaginta. |
37. These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number, according to the commandment of the Lord, by the hand of Moses. | 37. Isti sunt numerati familiarum Cehath, omnes ministrantes in tabernaculo conventionis, quos numeravit Moses et Aharon juxta imperium Jehovae per manum Mosis. |
38. And those that were numbered of the sons of Gershon, throughout their families, and by the house of their fathers, | 38. Numerati filiorum Gerson per familias suas, et per domum patrum suorum. |
39. From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation; | 39. Ab eo qui natus erat triginta annos et supra, usque ad eum qui natus erat quinquaginta annos: quotquot ingrediuntur in congregationem illam ad ministerium peragendum in tabernaculo conventionis. |
40. Even those that were numbered of them, throughout their families,by the house of their fathers, were two thousand and six hundred and thirty. | 40. Numerati inquam eorum per familias suas, per domum patrum suorum, duo millia et sexcenti triginta. |
41. These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number, according to the commandment of the Lord. | 41. Isti sunt numerati familiarum filiorum Gerson, omnes ministrantes in tabernaculo conventionis: quos numeravit Moses et Aharon juxta sermonem Jehovae. |
42. And those that were numbered of the families of the sons of Merari, throughout their fanlilies, by the house of their fathers, | 42. Numerati autem familiarum filiorum Merari per familias suas, per domos patrunt suorum. |
43. From thirty years old and upward, even unto fifty years old, every one that entereth into the service, for the work in the tabernacle of the congregation; | 43. Ab co qui natus erat triginta annos et supra, usque ad eum qui natus erat quinquaginta annos: quotquot ingrediebantur in congregationem illam ad ministerium peragendum in tabernaculo conventionis. |
44. Even those that were numbered of them, after their families, were three thousand and two hundred. | 44. Numerati inquam eorum per familias suas, tria millia et ducenti. |
45. These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered, according to the word of the Lord by the hand of Moses. | 45. Isti aunt numerati familiarum filiorum Merari, quos numeravit Moses et Aharon juxta sermonem Jehovae per manum Mosis. |
46. All those that were numbered of the Levites, whom Moses and Aaron, and the chief of Israel, numbered, after their families, and after the house of their fathers, | 46. Omnes numerati quos numeravit Moses et Aharon, et principes Israel, de Levitis per familias suas, et per domos patrunt suorum: |
47. From thirty years old and upward, even unto fifty years old, every one that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation; | 47. Ab eo qui natus erat triginta annos et supra, usque ad eum qui natus erat quinquaginta annos: quotquot ingrediebantur ad peragendum ministerium cultus, et ad peragendum oneris in tabernaculo conventionis. |
48. Even those that were numbered of them, were eight thousand and five hundred and fourscore. | 48.: Numerati, inquam, erarum ruerunt otto nilIlia et quingenti octoginta. |
49. According to the commandment of the Lord they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the Lord commanded Moses. | 49. Juxta sermonem Jehovae numeravit cos per manum Mosis, singulos secundum ministerium suum, et secundum onus suum: numerati autem ejus fuerunt hi quos ipsi praeceperat. |
1.
From their fiftieth year they were released from their duties; since sloth and inactivity generally accompany old age. The case is different as to war, because we find many who are vigorous after their fiftieth year. Furthermore, since religion is more precious than all earthly affairs, diligent care was to be taken lest it should fall into disesteem on account of the idleness and somnolency of its ministers.
34. “For the work.” — A. V. Ver. 35.
Inasmuch as the inequality (of their charges) might have been the source of envy, God’s authority is asserted at the end of the chapter, where Moses records that he was only acting ministerially, and that he distributed the offices among them according to God’s command.
Numbers 10
Numbers 10:11-28 | |
11. And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. | 11. Fuit autem anno secundo, mense secundo, vicesima mensis, ascendit nubes a tabernaculo testimonii. |
12. And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. | 12. Tunc profecti sunt filii Israel per profectiones suas e deserto Sinai, substititque nubes in deserto Paran. |
13. And they first took their journey, according to the commandment of the Lord by the hand of Moses. | 13. Profecti itaque sunt primum ad os Jehovae per manum Mosis. |
14. In the first place went the standard of the camp of the children of Judah, according to their armies: and over his host was Nahshon the son of Amminadab. | 14. Et profectum est vexilium castrorum filiorum Jehuda primo loco per exercitus suos: et super exercitum ejus erat Nahason filius Amminadab. |
15. And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. | 15. Super exercitum autem tribus filiorum Issachar erat Nethanel filius Suar. |
16. And over the host of the tribe of the children of Zebuluu was Eliab the son of Helon. | 16. Et super exercitum tribus filiorum Zabulon erat Eliab filius Helon. |
17. And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle. | 17. Depositum autem fuerat tabernaculum: et profecti sunt filii Gerson et filii Merari portantes illum. |
18. And the standard of the camp of Reuben set forward, according to their armies: and over his host was Elizur the son of Shedeur. | 18. Deinde profectum est vexillum castrorum Ruben per exercitus suos: et super exercitum ejus erat Elisur filius Sedeur. |
19. And over the host of the tribe of the children of Simeon, was Shelumiel the son of Zurishaddai. | 19. Super exercitum vero tribus filiorum Simeon erat Selumiel filius Surisaddai. |
20. And over the host of the tribe of the children of Gad was Eliasaph the son of Denel. | 20. Et super exercitum tribus filiorum Gad erat Eliasaph filius Deuel. |
21. And the Kohathites set forward, bearing the sanctuary; and the other did set up the tabernacle against they came. | 21. Et progredi eccperunt Cehathitae portantes sanctuarium: erexerunt autem tabernaculum donec venerint ipsi. |
22. And the standard of the camp of the children of Ephraim set forward, according to their armies: and over his host was Elishmna the son of Ammihud. | 22. Postea profectum est vexilium castrorum filiorum Ephraim per exercitus suos: et super exercitum ejus erat Elisama filius Ammihud. |
23. And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. | 23. Super exercitum vero tribus filiorum Manasse erat Gamliel filius Pedahsur. |
24. And over the host of the tribe the children of Benjamin was Abidan the son of Gideoni. | 24. Et super exercitum tribus filiorum Benjamin erat Abidan filius Gidoni. |
25. And the standard of the camp of the children of Dan set forward, which was the rere-ward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai. | 25. Profectum est insuper vexillum castrorum filiorum Dan, recolligens onmia castra per exercitus suos: et, super exercitum ejus erat Ahiezer filius Ammisaddai. |
26. And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. | 26. Super exercitum tribus filiorum Aser erat Pagiel filius Ochran. |
27. And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. | 27. Et super exercitum tribus filiorum Nephthali erat Ahira filius Enan. |
28. Thus were the journeyings of the children of Israel, according to their armies, when they set forward. | 28. Istm sunt profectiones filiorum Israel per exercitus suos: ac ita profecti sunt. |
11.
When it is said that “they journeyed by their journeyings,” (profectos esse per suas profectiones,) it refers to their whole progress through the desert. As to the word, I know not why Jerome translated it turmas, (troops,) for its root; is the verb “Stationibus, vel auspiciis;” the latter being evidently a misprint for hospitiis. — Lat. “Gistum, hospitium, susceptio; Gall, giste; jus, quod dominis feudalibus competebat in vassallorum suorum praediis, qui staffs ae condietis vicibus eos in domibus suis hospitio, et conviviis excipere tenebantur. Quod quidem jus Mansionaticum sub prima et secunda Regum Francorum stirpe, sub tertia vero Gistum, Procuratio, Coenaticum, Comestio, Pastus, Prandium dictum suis locis observamus.” — Adelung’s Du Cange.
14.
Reuben occupied the second place, as an alleviation of his disgrace. Again, by the subjection of the tribe of Manasseh to the posterity of Ephraim, in this respect, too, the prophecy of the same patriarch was fulfilled. Nor does there seem to be any other reason why the fourth standard should have been given to the tribe of Dan, except because Jacob had declared, “Dan shall judge his people.” (
Although it may be that the four standard-bearing tribes were chosen from their strength and the numbers of their people, still, unless the children of Reuben and Manasseh had been thoroughly persuaded that their degradation was in accordance with the command of God, their jealousy would never have suffered them calmly to submit themselves to others, whose superiors they were by the ordinary rules of nature. Their self-restraint, therefore, was praiseworthy, in that voluntary subjection kept them within bounds, without the application of any power of compulsion; and at the end, Moses records that it was not once only that they thus advanced, but that they observed the same order and regulations during the whole course of their travel, and that their camp was always so arranged that no contention arose to disturb them.
Genesis
1:29 9:4-6 9:6 9:22 14:18-20 14:24 15:1 22:12 32:30 32:30 34:7 34:7 38:14 39:14 41:6 47:9 49:4 49:10 49:16
Exodus
6:3 8:17 9:8 19:22 21:24 23:4 23:5 23:5 23:11 29:43 32:18 32:34 32:34 33:1 33:12 33:15 33:20 34:6 34:7 34:7
Leviticus
8:35 11:29 18:19 21:14 25:35 25:36 25:46 26:41 26:44
Numbers
1:48 4:3 4:3 8:24 8:24 9:6 9:7 12:8 14:18 19:1 19:5 25:1 25:2 25:9
Deuteronomy
4:37 4:39 8:3 9:21 19:5 22:1-3 23:17 25:5 27:4 28:27 28:34 29:4 29:4 32:1 32:5 32:30
Joshua
Judges
1 Samuel
2 Samuel
1 Kings
2 Kings
2 Chronicles
Nehemiah
Esther
Job
Psalms
15:5 16:2 16:3 16:4 16:5 16:6 18:25 18:26 21:8 23:5 23:6 30:5 31:19 31:23 32:9 32:10 33:9 33:12 36:6 37:22 37:25 39:9 39:12 40:6 43:15 44:3 52:8 55:20 60:3 66:12 69:28 73:28 79:2 82:6 86:15 89:32 89:33 90:1 90:3 90:4 102:18 106:4 106:20 106:20 106:23 109:11 110:3 111:10 112:3 116:16 130:4 132:1 138:6 144:15 144:15 145:17 147:2 148:5
Proverbs
1:7 5:4 5:15 5:16 9:10 10:12 12:10 17:15 20:10 20:23 22:2 22:7 24:21 28:1
Isaiah
1:1 1:2 2:3 3:23 7:18 7:20 9:12 10:12 10:15 10:24 19:14 22:12 22:13 28:12 30:1 30:21 33:19 44:3 45:4 45:11 51:17 58:3 58:4 58:7 66:21
Jeremiah
4:13 5:8 5:15 6:10 7:22 7:23 12:3 17:21 22:8 22:9 22:27 25:15 25:29 25:29 31:31-33 31:32 34:11 44:14 44:17 44:17 44:22 49:12 51:40
Lamentations
Ezekiel
1:26 4:16 5:16 10:1 13:9 18:13 18:13 20:12 20:21 22:9 23:46 44:7 45:12
Daniel
Hosea
Joel
Amos
Micah
Haggai
Malachi
Matthew
4:2 5:22 5:31 5:38 5:44 5:45 7:12 10:29 12:1 16:19 18:15 18:18 19:6 19:6 19:8 19:17 19:17 19:18 19:19 22:32 22:37 23:23
Mark
Luke
1:74 1:75 3:14 6:35 10:20 10:30 10:30 16:22 17:10
John
1:17 7:23 8:11 10:34 10:34 20:23
Acts
3:26 7:35 7:51 8:22 15:20 15:20
Romans
1:28 2:4 2:5 2:25 2:27 4:15 5:19 7:7 7:7 7:7 7:12 7:13 7:13 7:14 7:14 8:3 9:3 9:15 10:3 10:4 10:4 10:5 10:5 11:5 13:1 13:5 13:8 13:8 13:9 14:14 15:4 16:25
1 Corinthians
3:7 5:1 5:5 6:9 6:10 6:18 7:3 7:4 7:5 7:5 9:9 9:10 10:7 10:8 10:20 10:23 10:25 11:14 12:4 13:5
2 Corinthians
3:3 3:3 3:6 3:6 3:13 5:20 5:21 7:1 7:1 7:10 7:11 8:13 9:6-11 9:7 9:7 11:15 11:24 12:21 13:10
Galatians
3:10 3:10 3:10 3:12 3:13 3:13 3:19 5:6 5:14 6:10
Ephesians
2:17 3:9 4:17 4:19 4:25 6:1 6:2 6:5 6:9
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Hebrews
5:1 7:1-28 9:19 11:16 11:17-19 12:11 12:15 13:4
James
1 Peter
1 John
Jude