Deuteronomy 4

3. Your eyes have seen what the Lord did. This enlargement more clearly shews that so conspicuous was the example given in the punishment, that it could not be hidden from even the most ignorant; for Moses does not here address those of refined judgment, but the common people generally, who had only been spectators. Assuredly, if God’s vengeance had been less manifest, he would not have so confidently appealed to them as witnesses; hence was their stolidity the less excusable, if they were blind to so plain and notorious a fact. His praise of their constancy I refer to the present case alone; for it is abundantly clear that they did not persevere in cleaving to God. The meaning is, that there was a manifest discrimination in this Divine chastisement, so that the death of the ungodly multitude should preserve the pure worship of God among the survivors.

Numbers 26

Numbers 26:1-65

1. And it came to pass after the plague, that the Lord spake unto Moses, and unto Eleazar the son of Aaron the priest, saying,

1. Et fuit, post plagam loquutus est Jehova ad Mosen et Eleazar filium Aharon sacerdotis, dicendo:

2. Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers’ house, all that are able to go to war in Israel.

2. Tollite summam universae congregationis filiorum Israel, a filio viginti annorum et supra, per domum patrum suorum, omnium egredientium ad bellum in Israele.

3. And Moses and Eleazar the priest spake with them in the plains of Moab, by Jordan, near Jericho, saying,

3. Itaque loquutus est Moses et Eleazar sacerdos cum illis in campestribus Moab, juxta Jordanem Jericho, dicendo:

4. Take the sum of the people, from twenty years old and upward; as the Lord commanded Moses and the children of Israel, which went forth out of the land of Egypt.

4. Numerate universam congregationem filiorum Israel, it filio viginti annorum et supra: quemadmodum praeceperat Jehova Mosi et filiis Israel qui egressi erant e terra AEgypti.

5. Reuben, the eldest son of Israel: the children of Reuben; Hanoch, ofwhom come the the family of the Hanochites: of Pallu, the family of the Palluites:

5. Ruben fuit primogenitus Israelis, filii Ruben fuerunt aliquot: de Henoc fuit familia Henochitarum: de Phallu, familia Phalluitarum:

6. Of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites.

6. De Hesron, familia Hesronitarum: de Charmi, familia Charmitarum.

7. These are the families of the Reubenites, and they that were numbered of them were forty and three thousand and seven hundred and thirty.

7. Istae sunt familiae Rubenitarum: et fuerunt numerati eorum tria et quadraginta millia septingenti et triginta.

8. And the sons of Pallu; Eliab.

8. Et ex filiis Phallu, Eliab.

9. And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the Lord:

9. Filii autem Eliab, Nebuel, Dathan et Abiron: isti sunt Dathan et Abiron majores synagogae qui rixati sunt contra Mosen et Aharon in congregatione Core, quum rixarentur ipsi contra Jehovam.

10. And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign.

10. Et aperuit terra os suum, et deglutivit eos et Core, quando mortua est congregatio, dum consumpsit ignis ducentos quinquaginta viros: qui fuerunt in signum.

11. Notwithstanding the children of Korah died not.

11. Filii vero Core non sunt mortui.

12. The sons of Simeon, after their families: of Nemuel, the family of the Nemuelites; of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites:

12. Filii Simeon per familias suas: de Nemuel, familia Nemuelitarum: de Jamin, familia Jaminitarum: de Jachin, familia Jachinitarum:

13. Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites.

13. De Zare, familia Zareitarum: de Saul, familia Saulitarum.

14. These are the families of the Simeonties, twenty and two thousand and two hundred.

14. Istae sunt familia Simeonitarum: duo et viginti millia et ducenti.

15. The children of Gad, after their families: of Zephon, the family of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the family of the Shunites:

15. Filii Gad per familias suas: de Sephon, familia Sephonitarum: de Haggi, familia Haggitarum: de Suni, familia Sunitarum:

16. Of Ozni, the family of the Oznites: of Eri, the family of the Erites:

16. De Ozni, familia Oznitarum: de Eri, familia Eritarum:

17. Of Arod, the family of the Arodites: of Areli, the family of the Arelites.

17. De Arod, familia Aroditarum: de Areli, familia Arelitarum.

18. These are the families of the children of Gad, according to those that were numbered of them, forty thousand and five hundred.

18. Istae sunt familiae filiorum Gad juxta numeratos suos quadraginta millia et quingenti.

19. The sons of Judah were Er and Onan: and Er and Onan died in the land of Canaan.

19. Filii Jehudah, Er et Onam: et mortuus est Er et Onam in terra Chanaan.

20. And the sons of Judah, after their families, were: of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites:

20. Fuerunt inquam filii Jehudah per familias suas: de Selah, familia Selanitarum: de Phares, familia Pharesitarum: de Zare, familia Zareitarum:

21. And the sons of Pharez were: of Hezron, the family of the Hezronites: of Hamul, the family of the Hamulites.

21. Fuerunt autem filii Phares, de Hesron, familia Hesronitarum: de Hamul, familia Hamulitarum.

22. These are the families of Judah, according to those that were numbered of them, threescore and sixteen thousand and five hundred.

22. Istae sunt familiae Jehudah per numeratos suos, sex et septuaginta millia et quingenti.

23. Of the sons of Issachar, after their families: of Tola, the family of the Tolaites: of Pua, the family of the Punites:

23. Filii Issachar per familias suas, de Thola, familia Tholaitarum, de Phua, familia Phuitarum:

24. Of Jashub, the family of the Jashubites: of Shimron, the family of the Shimronites.

24. De Jasub, familia Jasubitarum: de Simron, familia Simronitarum.

25. These are the families of Issachar, according to those that were numbered of them, threescore and four thousand and three hundred.

25. Istae sunt familiae Issachar juxta numeratos suos, quatuor et sexaginta millia ac trecenti.

26. Of the sons of Zebulun, after their families: of Sered, the family of the Sardites: of Elon, the family of the Elonites: of Jahleel, the family of the Jahleelites.

26. Filii Zabulon per familias suas: de Sered, fimfilia Sereditarum: de Elon, familia Elonitarum: de Jahleel, familia Jahleelitarum.

27. These are the families of the Zebulunites, according to those that were numbered of them, threescore thousand and five hundred.

27. Istae sunt familiae Zabulonitarum juxta numeratos suos, sexagint, a millia et quingenti.

28. The sons of Joseph, after their families, were Manasseh and Ephraim.

28. Filii Joseph per familias suas, Manasse et Ephraim.

29. Of the sons of Manasseh: of Machit, the family of the Machirites: and Machir begat Gilead: of Gilead come the family of the Gileadites.

29. Filii Manasse, de Machir, familia Machiritarum: et Machir genuit Galaad: de Galaad, familia Galaaditarum.

30. These are the sons of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites:

30. Isti sunt filii Galaad: de Jezer, familia Jezeritarum: de Helec, familia Helecitarum:

31. And of Asriel, the family of the Asrielites: and of Shechem, the family of the Shechemites:

31. Et de Asriel, familia Asraelitarum: de Sechem, familia Sechemitarum

32. And of Shemida, the family of the Shemidaites: and of Hepher, the family of the Hepherites.

32. Et de Semida, familia Semidatarum: et de Hepher, familia Hepheritarum:

33. And Zelophehad the son of Hepher had no sons, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah, and Tirzah.

33. Et Salphaad filio Hepher non fuerunt filii, sed filiae: quarum haec nomina Malhad et Noah, Hoglah et Milchah, et Thirsah.

34. These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred.

34. Istae sunt familiae Manasse: numerati autem eorum, duo et quinquaginta millia et septingenti.

35. These are the sons of Ephraim, alter their families: of Shuthelah, the family of the Shuthalhites: of Becher, the family of the Bachrites: of Tahan, the family of the Tahanites.

35. Isti sunt filii Ephraim per familias suas: de Suthelah, familia Suthelitarum: de Becher, familia Bechritarum: de Thaban, familia Thabanitarum.

36. And these are the sons of Shuthelah: of Eran, the family of the Eranites.

36. Et isti sunt filii Suthelah: de Eran, familia Eranitarum.

37. These are the families of the sons of Ephraim, according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of Joseph, after their families.

37. Istse sunt familiae filiorum Ephraim juxta numeratos suos, triginta duo millia et quingenti: isti sunt filii Joseph per familias suas.

38. The sons of Benjamin after their families: of Bela, the family of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, the family of the Ahiramites:

38. Filii Benjamin per familias suas: de Bela, familia Belitarum: de Asbel, familia Asbelitarum: de Ahiram, familia Ahiramitarum.

39. Of Shupham, the family of the Shuphamites: of Hupham, the family of the Huphamites.

Deuteronomy 4:12. And the Lord spake unto you. It is a confirmation of the Second Commandment, that God manifested Himself to the Israelites by a voice, and not in a bodily form; whence it follows that those who are not contented with His voice, but seek His visible form, substitute imaginations and phantoms in His place. But here arises a difficult question, for God made Himself known to the patriarchs in other ways besides by His voice alone; thus Abraham, Isaac, and Jacob knew Him not only by hearing, but by sight. Moses himself saw Him in the midst of the burning bush; and He also manifested Himself to the Prophets under visible figures. Since it would be superfluous to heap together many citations, let the remarkable vision of Isaiah suffice, which is related in (Isaiah 6), and those of Ezekiel, which we read of in (Ezekiel 1 and Ezekiel 10) And yet God was not forgetful of Himself, when He thus presented Himself to the sight of His servants. Wherefore, this argument does not appear to be valid and good, that it is sinful to represent God in a visible image, because His voice was once heard without His being seen; when, on the other side, it is easy to object that visible forms have often been exhibited, wherein He testified His presence. The solution is twofold: first, that, although God may have invested Himself in certain forms for the purpose of manifesting Himself, this must be accounted as a peculiar circumstance, and not be taken as a general rule; secondly, that the visions shewn to the patriarchs were testimonies of His invisible glory, rather to elevate men’s minds to things above than to keep them entangled amongst earthly elements. In the promulgation of His Law, God first prescribed what believers must follow; because He saw that this was the best method ( compendium ) for retaining the minds of His people in true religion, and at the same time the best remedy for idolatry. Unless we submit to this counsel of God, we shall not only betray a licentious spirit of contention, but shall run directly against God, like butting bulls. For it was not in vain that Moses laid down this principle, that when God collected to Himself a Church, and handed down a certain and inviolable rule for holy living, He had not invested Himself in a bodily shape, but had exhibited the living image of His glory in the doctrine itself. Hence we may conclude that all those who seek for God in a visible figure, not only decline, but actually revolt, from the true study of piety. If any one should object that God is not inconsistent with Himself, and yet, as has been said, that He has more than once taken upon Himself a visible form, the reply is simple and easy, that, whenever He appeared to the patriarchs in a visible form, He gave a temporary sign, which still was by no means contradictory of this commandment. Isaiah saw the Lord of hosts sitting on His throne; yet he boldly cries out as from the mouth of God, “To whom will ye liken me?” (Isaiah 40:25.) Nor need I repeat how constantly he speaks against idolaters; certainly he inveighs more strongly than any of the prophets against the folly, nay, the madness of those who make to themselves any image of God; because they thus turn truth into falsehood; and finally he assumes the same principle as that of Moses, that the true nature of God is corrupted by tricks and delusions if a corruptible thing be called His image. But what was His vision itself? The seraphim, who surrounded God’s throne, sufficiently shewed by their covering their faces with their wings that the sight of Him could not be borne by mortals. As to what Ezekiel relates, no painter could represent it; for God has always appeared distinguished from the shape of any creature by those marks which surpass man’s apprehension. This conclusion, therefore, always remains sure, that no image is suitable to God, because He would not be perceived by His people otherwise than in a voice. But then also fire was a symbol of His presence, yet He testified by it that His glory is incomprehensible, and thus would prevent men from idol-making. We have elsewhere explained what it is “to guard themselves as to their souls.” But we infer, from his anxious exhortations, that they should take heed, how great is the leaning of the human soul to idolatry. This is the tendency of that attestation against them, which I have inserted from (Deuteronomy 8); for Moses not only threatens them, but, as if summoning witnesses according to the custom of solemn trials, denounces that they shall perish, in order to inspire them with greater fear by this earnest mode of address. Whence it appears that this insane lust (of idolatry) is not to be repressed by ordinary means. With the same object he says that they are “corrupted, or corrupt themselves,” who make any similitude of God. Thus Paul also declares that in this way the truth is changed into a lie, (Romans 1:25;) and Jeremiah and Habakkuk condemn images for their falsehood. (Jeremiah 10:14; Habakkuk 2:18.) No wonder, then, that an idol should be called the “corruption” of men, since it adulterates the worship of God; and it is a most just recompense to those who pollute the pure and perfect knowledge of God, that they should be thence infected with a rottenness which consumes their souls. Hence, also, the stupid ignorance of the Papists is confuted who confine this prohibition to the ancient people, as if it were now permitted to paint or to sculpture (images of God) as if they had been Jews whom Paul was addressing, when he reasoned from the common origin of our nature: “Forasmuch as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver,” or corruptible matter. (Acts 17:29) There is no necessity for entering into details; but the Spirit declares no less plainly now that we must keep ourselves from idols, (1 John 5:21,) than He of old forbade their being made. Moreover, it was an act of diabolical madness to make away with one of the Ten Commandments, in order that they might rush into this foul and detestable extravagance with impunity. They pretend that the Jews were formerly prohibited from idolatry with greater strictness, because they were too much disposed to it, as if they were not themselves much worse in this respect. But, setting aside this, who does not see that the vice of superstition, which is natural to the human mind, was corrected by this remedy? Until, therefore, men have laid aside their nature, we infer that this Commandment is necessary for them.

19. And lest thou lift up thine eyes. Moses proceeds further, lest the Jews should imagine any divinity in the sun, and moon, and stars; nor does he only recall them from the error with which many were imbued, thinking that these were so many gods; but also anticipates another superstition, lest, being ravished by the brightness of the stars, they should conceive them to be images of God. And to this the expression, to “be driven,” refers. For since God represents His glory in the heavenly host, so also Satan, under this pretext, confuses and stupefies men’s minds by a wily artifice, in order that they may worship God in these luminaries, and thus stumble at the very threshold. Therefore, that the Israelites may the better acknowledge how absurd it is to seek for God in earthly things, or in the elements of the world, or in corruptible matter, he expressly declares that they must not even lean on heavenly creatures; since God’s majesty is superior to the sun, and moon, and all the stars. Besides, he reproves the absurdity of transferring the worship of God to the stars, which, by God’s appointment, are to minister to us; for when he says that “God hath divided them unto all nations,” it implies subjection; as if he had said that the sun was our minister, and the moon, together with all the stars, our handmaid. Still, by the word “divided,” God’s admirable providence is fitly commended in respect to their varied position, and course, and different offices; for the sun does not enlighten and warm all lands at the same moment; and, again, it now retires from us, and now approaches us more closely; the moon has her circuits; the stars rise and set as the heaven revolves. I pass over the slower movement of the planets; but, according to the aspect of the stars, one climate is moister, another drier; one feels more heat, another more cold. This variety is aptly called by Moses “dividing ” Yet it aggravates the sin of superstition, if the Jews give themselves to the service of the stars, which minister also to heathen nations; for what can be more unworthy than for the children of God to worship the sun, which is the servant of all the world? whence again it follows, that in proportion to the dignity and excellence of the creatures themselves, so is the ingratitude of men towards God all the more base, if they adorn with His worship as with spoils, those creatures which He has appointed to minister to their advantage. The silly notion in which some of the Rabbins delight themselves, is unworthy of mention, viz., that God has divided the stars to the Gentiles, since they are subject to their influences, from which by special privilege the Jews are free; as if the condition of the human race had not been the same from the beginning. But the reason which I have adduced plainly shews, that they depart most widely from the meaning of Moses, and therefore pervert his intention; viz., that the creatures which are destined for our use, are by no means to be worshipped as God.

21. Furthermore, the Lord was angry with me. He again records that it arose from the transgression of the people that he was not permitted to enter the land, not by way of expostulation, and much less in order to accuse God of cruelty, as if he had been improperly and unjustly substituted as a criminal in the place of others, but rather to magnify the goodness of God towards those whom He had treated with so much indulgence. For we must observe the comparison, that, whilst they were to enjoy the land, he was to be prevented from entering it. “I must die (he says) in this land” of Moab, whilst to you it is given to enjoy the promised inheritance. We perceive, therefore, that they are upbraided with their guilt in such a way that all the bitterness of the reproof is sweetened by the sense of God’s mercy; nay, that by this sweetness they may be ravished into admiration, when they understand how mercifully that pardon is extended to them, which was denied to Moses. The sense of the expression which I have rendered “for your words,” might be “for your things,” inasmuch as the Hebrews call men’s affairs ( negotia ), דברים , debarim. Assuredly, although he had been impelled to sin by their rebellious clamors, he simply states that he was now punished on their account. If any should inquire why he lays the blame on them, whereas the actual offenders were most of them dead, the reply is obvious, that many of them were still surviving, and that it is no novelty that the children should be included with the fathers, when the whole body of a people has sinned.

Deuteronomy 31

Deuteronomy 31:14-30

14. And the Lord said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation.

14. Et dixit Jehova ad Mosen, Ecce, appropinquaverunt dies tui, ut moriaris: voca Josua, et state in tabernaculo conventionis, et praecipiam ei. Perrexit ergo Moses et Josua, steteruntque in tabernaculo conventionis.

15. And the Lord appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle.

15. Et apparuit Jehova in tabernaculo, in columna nubis, stetitque columna nubis super ostium tabernaculi.

16. And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land whither they go to be among them, and will forsake me, and break my covenant which I have made with them.

16. Et dixit Jehova, ad Mosen, Ecce, tu dormiturus es cum patribus tuis: postea surget populus iste, et fornicabitur post deos alienorum terrae ad quam pergit in medio ejus, et derelinquet me, irritumque faciet pactum meum quod pepigi cum eo.

17. Then my anger shall be kindled against them in that day, and I will them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us?

17. Itaque irascetur vultus meus contra eum ipse die, ac derelinquam eos, et abscondam faciem meam ab eis: et consumetur, et inverient eum mala multa, et angustiae: dicetque in die illa, Nonne propterea quod non est Deus meus in medio mei invenerunt me mala haec?

18. And I will surely hide my face in that day, for all the evils which they shall have wrought, in that they are turned unto other gods.

18. Ego vero abscondendo abscondam faciem meam in die illa, propter omne malum quod fecerit, quod converterit se ad deos alienos.

19. Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.

19. Nunc itaque scribite vobis canticum istud, et doce illud filios Israelis: pone illud in ore eorum, ut sit mihi canticum istud in testem contra filios Israelis.

20. For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey, and they shall have eaten, and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.

20. Introducam enim eum in terram quam juravi patribus ejus, fluentem lacte et melle: comedet autem et saturabitur, impinguabitque se: tunc convertet se ad deos alienos, et colent eos, vilipendentque me, et irritum facient pactum meum.

21. And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.

21. Quum autem invenerint eum mala plurima, et angustiae, tunc respondebit canticum istud in conspectu ejus in testera: non enim oblivioni tradetur ab ore seminis ejus, novi enim ingenium ejus, et quid ipse faciat hodie antequam introduxerim eum in terram de qua juravi.

22. Moses therefore wrote this song the same day, and taught it the children of Israel.

22. Scripsit itaque Moses canticum istud eo die, et docuit illud filios Israelis.

23. And he gave Joshua the son of Nun a charge, and said, Be strong, and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee.

23. Dein praecepit Josuae filio Nun, ac dixit, Fortis esto, et roborare, quia tu introduces filios Israel in terram de qua juravi eis: et ego ero tecum.

24. And it came to pass when Moses had made an end of writing the words of this law in a book, until they were finished,

24. Quum autem fecisset finem Moses scribendi verba legis istius in libro, donec ea complerentur,

25. That Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying,

25. Praecepit Moses Levitis portantibus Arcata foederis Jehovae, dicendo:

26. Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee.

26. Capite librum istum legis, et ponite eum in latere arcae foederis Jehovae Dei vestri, sitque ibi contra te in testem.

27. For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death?

27. Ego enim novi rebellionem tuam, et cervicem tuam duram: ecce, adhuc me vivente vobiscum hodie rebelles estis Jehovae, et quanto magis posteaquam mortuus fuero?

28. Gather unto me all the elders of your tribes, and your officers. that I may speak these words in their ears, and call heaven and earth to record against them.

28. Congregate ad me omnes seniores tribuum vestrarum, et praefectos vestres, ut loquar in auribus eorum verba ista, et antester contra eos coelum et terram.

29. For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands.

29. Novi enim postquam mottuus lucre, corrumpendo corrumpetis yes et recedetis de via quam praecepi vobis, unde eveniet vobis malum in novissimis dierum, quum feceritis malum in oculis Jehovae, irritando eum opere mannuum vestrarum.

30. And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended.

30. Itaque loquutus est Moses in auribus totius congregationis verba cantici hujus, donec ea complerentur.

23. Take heed unto yourselves, lest ye forget. There is no contradiction in the sense, that he should first of all altogether forbid that idols should be made; and, secondly, speak only of worshipping and adoring them; for it is already in itself a wicked error to attribute any image to God; and another superstition always accompanies it, that God is always improperly worshipped in this visible symbol. There is a strong confirmation here of what I have previously stated, that whatever holds down and confines our senses to the earth, is contrary to the covenant of God; in which, inviting us to Himself, He permits us to think of nothing but what is spiritual, and therefore sets His voice against all the imaginations, whereby heathen nations have always been deceived; because they have been deprived of the light of that doctrine which would direct them to the heavenly greatness of God Himself. But those who have been taught by God’s Law, not only that He alone is to be worshipped, but that He may not be represented by any visible effigy, are justly accounted covenant-breakers, if they do not confine themselves within these bounds; for they violate that Second Commandment ( caput ) by which they are commanded to worship God spiritually; and consequently are forbidden to make to themselves likenesses, or images, whereby they would deface and pollute His glory. At the end of the verse, which some translate “the likeness, which your God hath forbidden, ” the proper rendering is, “hath commanded, or enjoined :” and hence the relative אור , asher, must be taken, as in many other places, as an adverb of comparison. The meaning of Moses is indeed by no means obscure; viz., that we must simply obey God’s word; and that we must not dispute whether what He has forbidden is lawful or not; and that no other rule of right is to be sought for, except that we should follow what He has prescribed. Let the Papists dispute as they please, that images are not to be removed because they are useful for the people’s instruction; but let this be our wisdom, to acquiesce in what God has chosen to decree in this matter. Although the threat which is subjoined might have been placed amongst the sanctions, which we shall hereafter consider in their proper place, yet I have been unwilling to separate it from the Second Commandment, to which it is annexed. A confirmation is added in Deuteronomy; viz., that God, who has not spared foreign nations, will much less pardon His people; inasnmch as it is a greater crime, and fouler ingratitude to forsake God when once He is known, and to cast aside the teaching of His Law, than to follow errors handed down from our forefathers. I have already explained in what sense He is called a “jealous God;” but in Exodus 34:14, Moses has not deemed it sufficient simply to honor God with this title; but, in amplification, he has added that this is His name, in order that we may know that He can no more bear a companion, or a rival, to be compared with Him, than He can cast away His Godhead, or deny Himself. He compares Him to fire, to increase our terror of Him. We know how audaciously the world indulges itself in superstitions; so that, as if in very sport, it metamorphoses God just as fancy leads. Wherefore, in order to incline men’s minds to reverence, he sets before us in this figure God’s fearful vengeance; as though He would instantly consume them, just as fire consumes stubble, if they shall have dared to think of God otherwise than is right.

Deuteronomy 11

Deuteronomy 11:16, 17

16. Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them;

16. Cavete ergo vobis ne seducatur cor vestrum, et recedatis, colatisque deos alienos, et vos incurvetis coram eis.

17. And then the LORD’S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you.

17. Unde excandescat ira Jehovae in vos, et claudat coelos ne sit pluvia, ac ne det terra fructum suum: pere-atisque celeriter e terra bona quam Jehova dat vobis.

God had destined, as we have before seen, six cities for refuge, in case any one had killed a man, provided he could prove his innocence before the judges. As to the three which He had appointed on the other side of Jordan, Moses records that he had faithfully performed what God had commanded. Hence it appears that, although he could not immediately comply with God’s command to its full extent, still he did not wait until the three other cities could be added; but that, as far as circumstances permitted, he discharged his duty. Hence let us learn that, even when we cannot at once entirely carry out what God commands us to do, we are still to be by no means idle. For nothing but sheer laziness stands in our way, unless we speedily commence at God’s command what it is His will to finish and accomplish by the hands of others.

Numbers 33

Numbers 33:1-56

1. These are the journeys of the children of Israel, which went forth out of the land of Egypt with their armies, under the hand of Moses and Aaron.

1. Istae sunt profectiones filiorum Israel, qui egressi sunt e terra Egypti, per exercitus suos , per manum Mosis et Aharon.

2. And Moses wrote their goings out according to their journeys by the commandment of the Lord: and these are their journeys according to their goings out.

2. Scripsit autem Moses egressus eorum per profectiones eorum juxta sermonem Jehovae: istae, inquam, sunt profectiones eorum per egressus eorum.

3. And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians.

3. Profecti sunt igitur Ramesse mense primo, decimaquinta dic mensis primi, postera dic Phase egressi sunt filii Israel in manu excelsa in oculis omnium Egyptiorum.

4. (For the Egyptians buried all their first-born, which the Lord had smitten among them: upon their gods also the Lord executed judgments.)

4. (Egyptii autem interim sepeliebant quos percusserat Jehova ex eis, omnem primogenitum et in diis eorum fecerat Jehova judicia.)

5. And the children of Israel removed from Rameses, and pitched in Succoth.

5. Profecti sunt, inquam, filii Israel e Ramesse, ct castrametati sunt in Suchoth.

6. And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness.

6. Profecti autem de Suchoth, castrametati sunt in Etham, qum est in extremo deserti.

7. And they removed from Etham, and turned again unto Pihahiroth, which is before Baal-zephon: and they pitched before Migdol.

7. Et profecti de Etham, reversi sunt in Phihahiroth, qui est ante Baal-sephon, et castrametati sunt ante Migdol.

8. And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and pitched in Marah.

8. Profecti vero de Phi-hahiroth, transierunt per medium maris in desertum: et ambulaverunt viam trium dictum per desertum Etham, et castrametati sunt in Marah.

9. And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm-trees; and they pitched there.

9. Profecti vero de Marah venerunt in Elim: in Elim vero erant duodecim fontes aquarum, et septuaginta palmae, et castrametati sunt illic.

10. And they removed from Elim, and encamped by the Red Sea.

10. Et profecti ex Elim, castrametati sunt juxta mare Suph.

11. And they removed from the Red Sea, and encamped in the wilderness of Sin.

11. Profecti autem e marl Suph, castrametati sunt in deserto Sin.

12. And they took their journey out of the wilderness of Sin, and encamped in Dophkah.

12. Et profecti e deserto Sin, castrametati sunt in Dopheah.

13. And they departed from Dophkah, and encamped in Alush.

13. Profecti autem e Dopheal:, castrametati sunt in Alus.

14. And theyremoved from Alush, and encamped at Rephidim, where was no water for the people to drink.

14. Et profecti ex Alus, castrametati sunt in Rephidim, ubi non erant aqum populo ad bibendum.

15. And they departed from Rephidim, and pitched in the wilderness of Sinai.

15. Ideo profecti e Rephidim, castrametati sunt in deserto Sinai.

16. And they removed from the desert of Sinai, and pitched at Kibroth-hattaavah.

16. Profecti autem e deserto Sinai, castrametati sunt in Cibroth-Hathaavah.

17. And they departed from Kibroth-hattaavah, and encamped at Hazeroth.

17. Et profecti ex Cibroth-Hathaavah, castrametati sunt in Haseroth.

18. And they departed from Hazeroth, and pitched in Rithmah.

18. Et profecti de Hastroth, castrametati sunt in Rithmah.

19. And they departed from Rithmah, and pitched at Rimmon-parez.

19. Profecti vero de Rithmah, castrametati sunt in Rimmon Peres.

20. And they departed from Rimmon-parez, and pitched in Libhah.

20. Et profecti e Rimmon Peres, castrametati sunt in Libhah.

21. And they removed from Libhah, and pitched at Rissah.

21. Profecti vero e Libhah, castrametati sunt in Rissah.

22. And they journeyed from Rissah, and pitched in Kehelathah.

22. Et profecti e Rissah, castrametati sunt in Ceheloth.

23. And they went from Kehelathah, and pitched in mount Shapher.

23. Profecti item e Ceheloth, castrametati sunt in monte Sepher.

24. And they removed from mount Shapher, and encamped in Haradah.

24. Profecti quoque e monte Sepher, castrametati sunt in Haradah.

25. And they removed from Haradah, and pitched in Makheloth.

25. Et profecti sunt e Haradah, et castrametati sunt in Macheloth.

26. And they removed from Makheloth, and encamped at Tahath.

26. Et profecti e Macheloth, castrametati sunt in Thahath.

27. And they departed from Tahath, and pitched at Tarah.

27. Profecti autem e Thahath, castrametati sunt in Tharah.

28. And they removed from Tarah, and pitched in Mithcah.

28. Profecti quoque e Tharah, castrametati sunt in Micheah.

29. And they went from Mithcah, and pitched in Hashmonah.

29. Profecti item e Micheah, castrametati sunt in Hasmonah.

30. And they departed from Hashmonah, and encamped at Moseroth.

30. Et profecti sunt de Hasmonah, ct castrametati sunt in Moseroth.

31. And they departed from Moseroth, and pitched in Bene-jaakan.

31. Et profecti de Moseroth, castrametati sunt in Bene-jaacan.

32. And they removed from Bene-jaakan, and eneamped at Horhagidgad.

32. Profectique e Bene-jaacan, castrametati sunt in Hor Gilgad.

33. And they went from Horhagidgad, and pitched in Jotbathah.

33. Et profecti de Hor Gilgad, castrametati sunt in Jothathah.

34. And they removed from Jotbathah, and encamped at Ebronah.

34. Et profecti de Jothathah, castrametati sunt in Abronah.

35. And they departed from Ebronah, and encamped at Ezion-gaber.

35. Profecti vero ex Abronah, castrametati sunt in Esion-gaber.

36. And they removed from Ezion-gaber, and pitched in the wilderness of Zin, which is Kadesh.

36. Et profecti ex Esion-gaber, castrametati sunt in deserto Sin, quod est Cades.

37. And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom.

37. Et profecti sunt e Cades, ct castrametati sunt in Hor monte, in extremo terrae Edom.

38. And Aaron the priest went up into mount Hor, at the commandment of the Lord, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the first day of the fifth month.

38. Ascendit autem Aharon sacerdos in Hor montem juxta sermonem Jehovae, et mortuus est anno quadragesimo ex quo egressi sunt filii Israel e terra Egypti mense quinto, primo die mensis.

39. And Aaron was an hundred and twenty and three years old when he died in mount Hor.