John Calvin's Commentaries
Exodus 20
Public-domain commentary by John Calvin.
Commentary Notes
Exodus 20:4
4. Thou shalt not make unto thee any graven image. In the First Commandment, after He had taught who was the true God, He commanded that He alone should e worshipped; and now He defines what is His Legitimate Worship. Now, since these are two distinct things, we conclude that the commandments are also distinct, in which different things are treated of. The former indeed precedes in order, viz., that believers are to be contented with one God; but it would not be sufficient for us to be instructed to worship him alone, unless we also knew the manner in which He would be worshipped. The sum is, that the worship of God must be spiritual, in order that it may correspond with His nature. For although Moses only speaks of idolatry, yet there is no doubt but that by synecdoche, as in all the rest of the Law, he condemns all fictitious services which men in their ingenuity have invented. For hence have arisen the carnal mixtures whereby God’s worship has been profaned, that they estimate Him according to their own reason, and thus in a manner metamorphose Him. It is necessary, then, to remember what God is, lest we should form any gross or earthly ideas respecting Him. The words simply express that it is wrong for men to seek the presence of God in any visible image, because He cannot be represented to our eyes. The command that they should not make any likeness, either of any thing which is in heaven, or in the earth, or in the waters under the earth, is derived from the evil custom which had everywhere prevailed; for, since superstition is never uniform, but is drawn aside in various directions, some thought that God was represented under the form of fishes, others under that of birds, others in that of brutes; and history especially recounts by what shameless delusions Egypt was led astray. And hence too the vanity of men is declared, since, whithersoever they turn their eyes, they everywhere lay hold of the materials of error, notwithstanding that God’s glory shines on every side, and whatever is seen above or below, invites us to the true God. Since, therefore, men are thus deluded, so as to frame for themselves the materials of error from all things they behold, Moses now elevates them above the whole fabric and elements of the world; for by the things that are “in heaven above,” he designates not only the birds, but the sun, and the moon, and all the stars also; as will soon be seen. He declares, then, that a true image of God is not to be found in all the world; and hence that His glory is defiled, and His truth corrupted by the lie, whenever He is set before our eyes in a visible form. Now we must remark, that there are two parts in the Commandment — the first forbids the erection of a graven image, or any likeness; the second prohibits the transferring of the worship which God claims for Himself alone, to any of these phantoms or delusive shows. Therefore, to devise any image of God, is in itself impious; because by this corruption His Majesty is adulterated, and He is figured to be other than He is. There is no need of refuting the foolish fancy of some, that all sculptures and pictures are here condemned by Moses, for he had no other object than to rescue God’s glory from all the imaginations which tend to corrupt it. And assuredly it is a most gross indecency to make God like a stock or a stone. Some expound the words, “Thou shalt not make to thyself a graven image, which thou mayest adore;” as if it were allowable to make a visible image of God, provided it be not adored; but the expositions which will follow will easily refute their error. Meanwhile, I do not deny that these things are to be taken connectedly, since superstitious worship is hardly ever separated from the preceding error; for as soon as any one has permitted himself to devise an image of God, he immediately falls into false worship. And surely whosoever reverently and soberly feels and thinks about God Himself, is far from this absurdity; nor does any desire or presumption to metamorphose God ever creep in, except when coarse and carnal imaginations occupy our minds. Hence it comes to pass, that those, who frame for themselves gods of corruptible materials, superstitiously adore the work of their own hands. I will then readily allow these two things, which are inseparable, to be joined together; only let us recollect that God is insulted, not only when His worship is transferred to idols, but when we try to represent Him by any outward similitude.
THE REPETITION FROM DEUTERONOMY 5
Deuteronomy 5
8. Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:
8. Non facies tibi sculptile, vel ullam imaginem eorum quae sunt in coelo sursum, nec eorum quae sunt in terra deorsum, nec eorum quae sunt in aquis sub terra.
9. Thou shalt not bow down thyself unto them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,
9. Non adorabis ea, neque coles: ego enim Jehova Deus tuus, Deus zelotes, visitans iniquitatem patrum super filios, in tertiam et quartam generationem in his qui me oderunt.
10. And shewing mercy unto thousands of them that love me, and keep my commandments.
10. Faciens autem misericordiam in millia diligentibus me, et custodientibus praecepta mea.
Exodus 20:7
Exodus 20:7. Thou shalt not take the name. There is a manifest synecdoche in this Commandment; for in order that God may procure for His name its due reverence, He forbids its being taken in vain, especially in oaths. Whence we infer on the other hand an affirmative commandment, that every oath should be a testimony of true piety, whereby the majesty of God Himself should obtain its proper glory. Moreover, it is clear that not only when we swear by God, His name is to be reverently honored, but whenever mention of it is made. Thus in these words He maintains His holiness not only in His word, but also in His works, against all profane contempt of it. We shall soon see that to swear by God’s name is a species or part of religious worship, and this is manifest too from the words of Isaiah 45:23; for when he predicts that all nations shall devote themselves to pure religion, he thus speaks, “As I live, saith the Lord, every knee shall bow to me, and every tongue shall swear by me.” Now, if the bowing of the knees be a token of adoration, this swearing which is connected with it is equivalent to an acknowledgment that He is God. Since, then, reason dictates that the species is put for the genus, we must see what is to be understood by God’s name, and by the adverb לשוא , leshav. It is silly and childish to restrict this to the name Jehovah, as if God’s majesty were confined to letters or syllables; but, whereas His essence is invisible, His name is set before us as an image, in so far as God manifests Himself to us, and is distinctly made known to us by His own marks, just as men are each by his own name. On this ground Christ teaches that God’s name is comprehended in the heavens, the earth, the temple, the altar, (Matthew 5:34,) because His glory is conspicuous in them. Consequently, God’s name is profaned whenever any detraction is made from His supreme wisdom, infinite power, justice, truth, clemency, and rectitude. If a shorter definition be preferred, let us say that His name is what Paul calls τὸ γνωστόν , “ that which may be known” of Him. (Romans 1:19.) God’s name, then, is taken in vain, not only when any one abuses it by perjury, but when it is lightly and disrespectfully adduced in proof of frivolous and trifling matters: I speak with respect to oaths. In this, however, man’s ingratitude is very gross, that when God grants them His name, as if at their entreaty, to put an end to their strifes and to be a pledge of their truth, still it flies promiscuously from their mouths not without manifest disrespect. God will again condemn perjury in the Fifth Commandment of the Second Table, viz., in so far as it offends against and violates charity by injuring our neighbors. The aim and object of this Commandment is different, i.e., that the honor due to God may be unsullied; that we should only speak of Him religiously; that becoming veneration of Him should be maintained among us. The word לשוא , leshau, might indeed be translated “for falsehood,” and in this sense we shall see it used elsewhere; but since it often is equivalent to חנם , chinam, which means gratuitously, or in vain, this exposition seems to be most appropriate. In this, too, fuller and richer instruction is contained, viz., that men should not drag in His name in light matters, as in sport or derision of Him, which cannot be done without insulting and profaning it. And thus the holiness of God’s name, which preserves us in His fear and in true piety, is contrasted with the particle לשוא , leshau. But since nothing is more difficult than to restrain men’s licentiousness in this respect, and to excuse or at least diminish the sin, the slipperiness of the tongue is pleaded, its punishment is here denounced: that if God’s name is rashly exposed to reproach or contempt, He will avenge it. The more hardened, therefore, in their licentiousness they may be, the less will be their impunity; so far is depraved habit from diminishing the guilt.
The Exposition of the Third Commandment
Leviticus 19
12. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.
12. Non jurabitis per nomen meum mendaciter, nec profanabis nomen Dei tui: ego Jehova.
Deuteronomy 6
13. ... shalt swear by his name.
13. Per nomen ejus jurabis.
Deuteronomy 10
20. ... swear by his name.
20. In nomine ejus jurabis.
Exodus 20:8
Exodus 20:8. Remember the Sabbath-day. The object of this Commandment is that believers should exercise themselves in the worship of God; for we know how prone men are to fall into indifference, unless they have some props to lean on or some stimulants to arouse them in maintaining their care and zeal for religion. Under the Second Commandment we have already indeed made some remarks on the outward profession of piety, and under the First also brief mention has been made of some festivals, inasmuch as in the passover and the offering of the first-fruits the people devoted themselves to God, as if by a solemn repetition of the covenant. Many also of the ceremonies which we have explained had an affinity to the Sabbath. Yet it is not without good cause that God has appointed a special place to the Sabbath as well as to the other festivals; and although there is a connection between the observance of the Sabbath and the tabernacle with its sacrifices, and the priesthood itself, still it was advisedly done that the festivals should be separately appointed, that by their aid the people might be the more encouraged to maintain the unity of the faith and to preserve the harmony of the Church. Meanwhile, the mutual connection between the sanctuary and the Sabbath is evident from what has been already said. God indeed would have it to be a notable symbol of distinction between the Jews and heathen nations. Whence, too, the devil, in order to asperse pure and holy religion with infamy, has often traduced the Jewish Sabbath through froward tongues. But the better to shew what there is peculiar in this Commandment, and what is its difference from the First, we must remember the spiritual substance of the type; for not only did God prescribe certain days for the holding of assemblies, in which the people might give attention to sacrifices, prayers, and the celebration of His praise; but He placed before their eyes as the perfection of sanctity that they should all cease from their works. Surely God has no delight in idleness and sloth, and therefore there was no importance in the simple cessation of the labors of their hands and feet; nay, it would have been a childish superstition to rest with no other view than to occupy their repose in the service of God. Wherefore, lest we should make any mistake in the meaning of this Commandment, it is well to remember its analogy and conformity with the thing it signifies; i.e., that the Jews might know that their lives could not be approved by God unless, by ceasing from their own works, they should divest themselves of their reason, counsels, and all the feelings and affections of the flesh. For they were not forbidden without exception from the performance of every work, since they were required both to circumcise their children, and to bring the victims into the court, and to offer them in sacrifice on that day; but they were only called away from their own works, that, as if dead to themselves and to the world, they might wholly devote themselves to God. Wherefore, since God declares elsewhere by Moses, and again by Ezekiel, that the Sabbath is a sign between Him and the Jews that He sanctifies them, (Ezekiel 31:13; Ezekiel 20:12,) we must see what is the sum of this sanctification, viz., the death of the flesh, when men deny themselves and renounce their earthly nature, so that they may be ruled and guided by the Spirit of God. Although this is sufficiently plain, still it will be worth while to confirm it by further statements. And first of all, that this was a ceremonial precept, Paul clearly teaches, calling it a shadow of these things, the body of which is only Christ. (Colossians 2:17.) But if the outward rest was nothing but a ceremony, the substance of which must be sought in Christ, it now remains to be considered how Christ actually exhibited what was then prefigured; and this the same Apostle declares, when he states that “our old man is crucified with Christ,” and that we are buried with Him, that His resurrection may be to us newness of life. (Romans 6:4.) It is to be gathered without doubt from many passages, that the keeping of the Sabbath was a serious matter, since God inculcates no other commandment more frequently, nor more strictly requires obedience to any; and again, when He complains that He is despised, and that the Jews have fallen into extreme ungodliness, He simply says that His “Sabbaths are polluted,” as if religion principally consisted in their observance. (Jeremiah 17:24; Ezekiel 20:21; 22:8; 23:38.) Moreover, if there had not been some peculiar excellency in the Sabbath, it might have appeared to be an act of atrocious injustice to command a man to be put to death for cutting wood upon it. (Numbers 15:32.) Wherefore it must be concluded that the substance of the Sabbath, which Paul declares to be in Christ, must have been no ordinary good thing. Nor does its excellency require much eulogium, since spiritual rest is nothing else than the truly desirable and blessed death of man, which contains in it the life of God, even as Paul glories that he is as it were dead, because Christ liveth in him. (Galatians 2:20.) The Apostle in the epistle to the Hebrews argues more subtilely, that true rest is brought to us by the Gospel, and that it is rejected by unbelievers, (Hebrews 4:3;) for although he mixes up some allegorical matter with it, he still retains the genuine reason of the Commandment, viz., that we should rest from our works “even as God from His.” (Hebrews 4:10.) On this ground Isaiah, when he reproves the hypocrites for insisting only on the external ceremony of rest, accuses them of “finding their own pleasure” on the Sabbath, (Isaiah 58:13;) as much as to say, that the legitimate use of the Sabbath must be supposed to be self-renunciation, since he is in fact accounted to cease from his works who is not led by his own will nor indulges his own wishes, but who suffers himself to be directed by the Spirit of God. And this emptying out of self must proceed so far that the Sabbath is violated even by good works, so long as we regard them as our own; for rightly does Augustin remark in the last chapter of the 22d book, De Civitate Dei, — “ For even our good works themselves, since they are understood to be rather His than ours, are thus imputed to us for the attaining of that Sabbath, when we are still and see that He is God; for, if we attribute them to ourselves, they will be servile, whereas we are told as to the Sabbath, Thou shalt not do any servile work in it." Next it is asked, why God rather assigned every seventh day to the Sabbath rather than the sixth or tenth. Because the number seven often represents perfection in Scripture, some have thought that believers were thus reminded that they must strive after perfect holiness with all their might, and not devote themselves to God by halves only. Others elicit a different meaning from it, although not a contrary one, that believers were taught that although they might be sanctified and laboring in all sincerity to cease from their own life, still some remainders of the flesh would continue in them, and therefore that through the whole course of their life they must aspire to that holiness which no mortal attains. I do not, however, doubt but that God created the world in six days and rested on the seventh, that He might give a manifestation of the perfect excellency of His works, and thus, proposing Himself as the model for our imitation, He signifies that He calls His own people to the true goal of felicity. Although a promise is included in this Commandment, yet will we observe upon it separately, and as if by the way. He promises indeed that as He blessed the seventh day and set it apart, so He will bless believers to sanctify them. But the main point is the command, and the recital of the blessing is equivalent to an exhortation to obedience, since otherwise it would be inappropriately placed here amongst the Commandments of the Law. When I said that the ordinance of rest was a type of a spiritual and far higher mystery, and hence that this Commandment must be accounted ceremonial, I must not be supposed to mean that it had no other different objects also. And certainly God took the seventh day for His own and hallowed it, when the creation of the world was finished, that He might keep His servants altogether free from every care, for the consideration of the beauty, excellence, and fitness of His works. There is indeed no moment which should be allowed to pass in which we are not attentive to the consideration of the wisdom, power, goodness, and justice of God in His admirable creation and government of the world; but, since our minds are fickle, and apt therefore to be forgetful or distracted, God, in His indulgence providing against our infirmities, separates one day from the rest, and commands that it should be free from all earthly business and cares, so that nothing may stand in the way of that holy occupation. On this ground He did not merely wish that people should rest at home, but that they should meet in the sanctuary, there to engage themselves in prayer and sacrifices, and to make progress in religious knowledge through the interpretation of the Law. In this respect we have an equal necessity for the Sabbath with the ancient people, so that on one day we may be free, and thus the better prepared to learn and to testify our faith. A third object of the Sabbath is also stated by Moses, but an accidental one as it were, viz., that it may be a day of relaxation for servants. Since this pertains to the rule of charity, it has not properly any place in the First Table, and is therefore added by Moses as an extrinsic advantage, as will be seen a little further on. 8. Remember the Sabbath-day. The word keep is used in Deuteronomy with the same meaning. Hence we infer that it is no trifling matter here in question, since God enforces the sanctity of the Sabbath by these two words, and exhorts the Jews to its scrupulous observance, thus condemning carelessness about it as a transgression. Moreover, when He says, “Six days shalt thou labor,” He indirectly reproves their ingratitude, if it should be irksome and disagreeable to them, to devote one day out of the seven to God, when He in His generosity gives up six to themselves. For he does not, as some have foolishly thought, make a demand here for six days’ labor; but by His very kindness entices them to obedience, since He only claims a seventh part (of their time) for Himself — as if He had said, Since you cannot be instant in seeking me with all your affection and attention, at any rate give up to me some little undistracted time. Therefore, He says, “all thy work,” whereby He signifies that they have plenty of time, exclusive of the Sabbath, for all their business.
Exodus 20:10
10. Thou shalt not do any work. That is, whatever could have been finished yesterday, or postponed till to-morrow. (For instance, ) it was not lawful for judges to give a hearing to two litigants; but if any one had violently assaulted his neighbor, it was allowable to prevent the injury, and to give relief to the unoffending person; because the necessity of the case admitted of no delay. It was not lawful to cook food for your guests; but if an ox or an ass had fallen into a pit it was to be taken out, because aid would have been too late on the morrow. For this reason Christ. declares that “the Sabbath was made for man, and not man for the Sabbath,” (Mark 2:27,) since God does not require more than was useful or necessary for keeping the people in the exercise of piety. Thus it would have been wicked to send out an ox to pasture; but if an ox that tossed had got out, it was right to bring it back to its stall, lest it should kill or injure those whom it met. Thy man-servant and thy maid-servant. Although it is added in Deuteronomy that God had respect to equity, when He commands a relaxation from labor to be given to the men and maid-servants, and the Israelites are called upon to remember that they were once servants, that they may be more disposed to act humanely, still we must bear in mind what I have stated, that the direct object here was the honoring of the One God. We know that the whole race of Abraham were consecrated to God, and that their servants were a kind of adjunct to them, so that they were circumcised in common with themselves. And assuredly it is very absurd that a man should encourage a profane contempt of God in the family over which he presides, and in which he would be recognised as master. The case of “strangers” was different, who were obliged to rest on the Sabbath, although they remained uncircumcised; for he does not only refer to the foreigners, who had subscribed to the Law, but also to the uncircumcised. If any should object that they were improperly made partakers of the sacred sign whereby God had bound His elect people to Himself, the reply is easy, that this was not done for their sakes, but lest anything opposed to the Sabbath should happen beneath the eyes of the Israelites; as we may understand more clearly from the case of the oxen and asses. Surely God would never have required spiritual service of brute animals; yet He ordained their repose as a lesson, so that wherever the Israelites turned their eyes, they might be incited to the observation of the Sabbath. Nor can we wonder at this, when in the general mournings which were appointed for the deprecation of God’s wrath, a fast was imposed upon the brutes, that wretched men being admonished by the sight, might feel the burden of their guilt the more, and by their voluntary serf-accusation might prevent the judgment of God, and might be seriously dissatisfied with themselves on account of those sins, whose punishment they saw to be imposed to a certain degree upon innocent animals. Besides, if the very least liberty had been conceded to them, they would have done many things to evade the Law in their days of rest, by employing strangers and the cattle in their work.
Exodus 20:11
11. For in six days the Lord made. From this passage it may be probably conjectured that the hallowing of the Sabbath was prior to the Law; and undoubtedly what Moses has before narrated, that they were forbidden to gather the manna on the seventh day, seems to have had its origin from a well-known and received custom; whilst it is not credible that the Observance of the Sabbath was omitted, when God revealed the rite of sacrifice to the holy (Fathers. ) But what in the depravity of human nature was altogether extinct among heathen nations, and almost obsolete with the race of Abraham, God renewed in His Law: that the Sabbath should be honored by holy and inviolable observance; and this the impure dogs accounted to be amongst the disgraces of the Jewish nation.
Passages having reference to the Exposition of the Fourth Commandment
Leviticus 19
30. Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.
30. Sabbatha mea observabitis, et sanctuarium meum metuetis. Ego Jehova.
Leviticus 26
2. Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.
2. Sabbatha mea custodite, et sanctuarium meum timete. Ego Jehova.
Leviticus 23
3. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein : it is the sabbath of the LORD in all your dwellings.
3. Sex diebus facietis opus, septimo die cessatio est quietis, celebritas sancta: nullum opus facietis in eo: Sabbathum eat Jehovae in cunctis habitationibus vestris.
Exodus 34
21. Six days thou shalt work, but on the seventh day thou shalt rest: in eating time and in harvest thou shalt rest.
21. Sex diebus operaberis, septimo die quiesces in aratione et messe.
Exodus 35
1. And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the LORD hath commanded, that ye should do them.
1. Congregavit Moses universum coetum filiorum Israel, et dixit illis, Haec sunt verba quae princepit Jehova ut faciatis.
2. Six days shall work be done; but on the seventh day there shall be to you an holy day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.
2. Sex diebus facies opus, die septimo erit vobis sanctitas, Sabbathum cessationis Jehovae: quisquis fecerit opus in eo, morietur.
3. Ye shall kindle no fire throughout your habitations upon the sabbath day.
3. Ne accendatis ignem in omnibus habitaculis vestris die Sabbathi.
Leviticus 19
3. ... keep my sabbaths: I am the LORD your God.
3. Sabbatha mea servate: ego Jehova Deus vester.
Exodus 20:24
24. An altar of earth thou shalt make. This precept differs from the other, which I have just explained; because although it refers to the choice of a place, yet the mention of a place is omitted, and it only touches upon the material and form of the altar. God, therefore, commands that an altar should be built to Him, either of earth or of a heap of stones, which had not been artificially polished. But I understand this of the altars, which either in the desert or elsewhere should be built, before the choice of the perpetual place had been manifested to them. God would have them built of earth, that they might fall down of themselves, and that no trace of them might remain after the departure of the people; but if stones were used, He forbade their being fitted together in a permanent structure, but would have them thrown rough and unpolished into a heap, lest their appearance should entice posterity to superstition. I am surprised that commentators should here put themselves to the pains of inventing allegories; since God had no other object than to remove stumbling-blocks, whereby the Israelites might be turned away from the sanctuary; for we know how antiquity, and the example of our forefathers, is apt to attract the minds of the vulgar. If anything in the shape of an altar had remained, immediately religious notions would have been associated with it, that, God could nowhere be more solemnly or better worshipped, than in the place already dedicated of old by their fathers. Thus degenerate modes of worship would have sprung up, and the dignity of the sanctuary would have been brought into contempt. Wherefore this evil is anticipated when He forbids altars to be built which might exist for any length of time; and only allows them to be adapted for present use, being made of earth, or of an unfashioned heap of stones. As to “the sacrifices of prosperities,". I have elsewhere stated why I so translate the word שלומים , shelumim, which signifies all prosperous and happy results; for the rendering of others, viz., peaceful things, ( pacifica ) , is very unsuitable. The latter part of the verse, “ in all places, where I record my name, I will come unto thee, ” has been ignorantly perverted by commentators, and hence has afforded a ground of error; for they have read it in connection with the former part, as if God had forbidden such an altar to be made in Mount Sion also; whereas He rather anticipates a doubt, which might have otherwise perplexed the minds of the people; Will not God be favorable to us where He heard the prayers of our fathers? He replies, I say, to this by the promise, that they will pray to Him well and duly, if they only obey His command, and seek no other place except that which He shall choose. On this score it is said, that wheresoever it shall please God that sacrifices should be offered, there He will descend to you, to be favorable unto you.
Deuteronomy 27
5. And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up any iron tool upon them.
5. AEdificabis in monte Ebal altare ex lapidibus Jehovae Deo tuo: non levabis super eos ferrum.
6. Thou shalt build the altar of the LORD thy God of whole stones; and thou shalt offer burnt offerings thereon unto the LORD thy God:
6. E lapidibus integris aedificabis altare Jehovae Dei tui: et offeres super illud holocausta Jehovae Deo tuo:
7. And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God.
7. Et offeres sacrificia prosperiratum, comedesque illic, ac laetaberis coram Jehova Deo tuo.
Exodus 20:26
26. Neither shalt thou go up. When God had prescribed modesty to the priests in their whole life, and in their private actions, no wonder that He should require especial care of decency and propriety in the performance of their sacred duties. He had indeed already desired that the priests should wear drawers or breeches when they went into the sanctuary; yet not content with this symbol of purity, He forbids them to ascend the altar by steps, lest haply the drawers themselves should be seen; since the dignity and sanctity of sacred things would thus be impaired. By all means, therefore, He would induce the Israelites to conduct themselves most purely and most chastely in the exercises of religion.
Numbers 6
22. And the LORD spake unto Moses, saying,
22. Et loquutus est Jehova ad Mosen, dicendo:
23. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,
23. Alloquere Aharon et filios ejus, dicendo, Sic benedicetis filiis Israel, dicendo eis:
24. The LORD bless thee, and keep thee:
24. Benedicat tibi Jehova, et custodiat te:
25. The LORD make his face shine upon thee, and be gracious unto thee:
25. Lucere faciat Jehova faciem suam super re, et misereatur tui:
26. The LORD lift up his countenance upon thee, and give thee peace.
26. Attollat Jehova faciem suam ad te, et constituat tibi pacem.
27. And they shall put my name upon the children of Israel, and I will bless them.
27. Et ponent nomen meum super filiosIsrael, et ego benedicam eis.