John Calvin's Commentaries
Exodus 23
Public-domain commentary by John Calvin.
Commentary Notes
Exodus 23:10
10. And six years shalt thou sow. Another Sabbatical institution ( Sabbathismus ) follows, viz., that of years, in reference to the cultivation of the land; for as men and cattle rested on every seventh day, so God prescribed that the earth should rest on the seventh year. According to the fertility or barrenness of the soil, fields are fallowed every third or fourth year, lest they should become altogether unproductive through exhaustion. Indeed a soil can hardly be found of such fecundity as to be fitted for continual productiveness. Some relaxation is therefore given, until the land recovers its vigor; but this only pertains to wheat, barley, pease, beans, and other pulse, and seeds. As to meadows and vineyards the state of things is different, since, when meadows are mown every year, the fertility of the soil is not weakened; whilst vines degenerate unless they are cultivated. It was a sign of extraordinary and exceeding fertility that the land of Canaan could bear six years’ sowing following, without being worn out. God honored it with this privilege in favor of His people; nor did He indeed ordain the rest from necessity, since on the sixth year He doubled the power of His blessing; but in order that the sanctity of the Sabbath might be everywhere conspicuous, and that thus the children of Israel, as they looked upon the land, might be the more encouraged to its observance. The nature of the rest was that they should not sow anything, nor prune their vineyards in the sacred year; and if anything should spring up from the scattered seeds of last harvest, it was the common property of the inhabitants of the land and strangers, although He peculiarly bestowed whatever grew of itself, whether corn or grapes, upon the poor, as a kind of gratuitous present for the relief of their wants. And this kindness and liberality was a kind of incidental adjunct to the performance of the religious duty. It was not indeed mainly or chiefly God’s purpose to give relief to the poor, but, as we said before, there was nothing strange in it that the offices of charity should be consequent upon God’s service. If ungodly men should foolishly object that there is no connection between the senseless soil and a spiritual mystery, we have already answered, that although the Sabbath was deposited with believers only as a pledge of an inestimable blessing, still tokens of it appeared both in the flocks and herds, as well as in dead creatures, in order to renew the recollection of it, lest the people should grow cold, and their devotion should become languid. But if they mockingly persist that the Jews were finely dealt with, when in their highest privilege they had asses and oxen, as well as the fields themselves, for companions; I answer, why do they not apply the same scoff to a commoner matter? For since the doctrine of salvation is committed to paper or parchment before it comes to us, why do they not laugh with all their might at the obedience of our faith? since in our silly credulity we embrace the promises transmitted to us by a stinking skin or some other filthy material? God would have the observation of the Sabbath engraved on all creatures, that wherever the Jews turned their eyes they might be kept up to it. Why, then, should not the earth be a conspicuous and impressive sign ( character ) for the rude inculcation of this doctrine? When it is said, “What they leave the beasts of the field shall eat,” the injunction does not extend to wild and noxious animals which they might drive away from their property; but God merely commands that whatever the earth produced should be exposed promiscuously for the food both of man and beast. And this affords an indirect answer to a question that might occur for God shews that the grass would not be lost, although there should be no hay-making; for the grass would be instead of hay for the beasts, so that they might feed abundantly in the fields and meadows. Another question, however, arises from the passage in Leviticus, where God permits the owners of the land and their families to gather for food whatever shall then grow of itself. But there was nothing to prevent them, like the strangers, and anybody else, from eating of the fruits which were common to all, provided they did not defraud the poor by their covetousness. The same thing is soon afterwards added in the description of the Jubilee; for although that year, which completed seven times seven years, was more holy than the rest, still God allows all to eat in it the fruits grown of themselves. He speaks more restrictedly in Exodus, in order to inculcate greater liberality upon them; but in Leviticus He shews that there is no danger of any of the produce of the land being lost, because permission is given both for themselves and their servants and cattle, besides the hireling and the stranger, to partake of it. Where He says, “that which groweth of its own accord of thy harvest,” I understand it of the land which they usually reaped; as also a little further on He calls their peculiar right of ownership in their vines “their separation.” Although, therefore, the possessor might boast that the property was his own, and consequently that the harvest should be left entirely to himself, God reminds them that its fruits were nevertheless common to all during the Sabbatical year. The word “harvest,” therefore, is applied to the land which was sown, and “separation” to the private vineyard, or its fruit. The old interpreter has translated them “the grapes of first-fruits.” If it is preferred to adopt this sense, Moses would expressly declare that no oblation of them conferred on the owners of the property a right to claim as their own what grew in their vineyard (during the year;) else it would have been a good excuse to offer to God the first-fruits of the vintage, and under this pretext for the Jews to contend that they had consecrated the whole produce in the first-fruits. But God anticipates this gloss, by shewing that what was said respecting the ordinary cultivation was improperly turned aside to the extraordinary year of rest. But since the word נאזיר , nazir, means “separation,” I do not see why we should change what accords very well. Still commentators differ as to the meaning of this word; some understand it “relinquishing,” because every owner resigned his private property, so that the vintage might be common. Others explain it as expressing that they had abstained from its cultivation for that year. My own opinion, however, as I have said, is simply that the peculiar right of the possessor is called his “separation;” so that it was not lawful for others to touch the vintage except in the Sabbatical year. Thus separation is opposed to common fields free to the public.
Leviticus 25
Leviticus 25:1-7, 20-22
1. And the LORD spake unto Moses in mount Sinai, saying,
1. Loquntus est Jehova ad Mosen in monte Sinai, dicendo:
2. Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD.
2. Alloquere filios Israel, et dic illis, Quum veneritis in terram quam ego do vobis, sabbathizet terra quiete Jehovae.
3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof;
3. Sex annis seminabis agrum tuum, et sex annis putabis vineam tuam, et fructum ejus colliges.
4. But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard.
4. Septimo autem cessatio quietis erit terrae, sabbathum Jehovae: agrum tuum non seminabis, nec vineam putabis.
5. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land.
5. Quae sponte gignet terra in messe tua non metes, et uvas possessionis tuae non vindemiabis: annus enim quietis terrae est.
6. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee,
6. Sed erunt vobis in cibum, tibi et servo tuo, ancillae, et mercenario, et inquilino tuo qui peregrinatur apud to.
7. And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat.
7. Jumentis quoque tuis et pecoribus terrae tuae erit cunctis ejus proventus in cibum.
20. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase:
20. Quod si dixeritis, Quid edemus anno septimo, si neque seminabimus, nec colligemus fruges nostras?
21. Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.
21. Ego mandabo benedictionem meam anno sexto, et edet provenrum tribus annis.
22. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.
22. Seminabitis anno octavo: comedetis tamen e proventu vetere usque ad annum nonum: donec nova nascantur comedetis vetera.
Exodus 23:12
12. Six days thou shalt do thy work. In this passage the incidental use of the Sabbath is again referred to, although it is no inherent part of its original institution, viz., that by its means the family also and the cattle shall be benefited. There is no impropriety in reckoning this amongst the other blessings which enhance the value of the Sabbath, although it is a portion of the Second Table. And we know that this rude people required to be attracted by every possible means to present cheerfully to God the worship due to Him. The sum therefore is, that they were thus to testify not only their piety towards God, but also their kindness towards their servants. I have already shewn that their authority as masters was to be exercised in moderation by them, if they were mindful of their former condition:, since they also had been servants in Egypt. If any one should suppose that the argument does not hold good, because; they were oppressed by cruel and dreadful tyranny, the reply is easy, that so much the better could they determine from their own feelings how detestable and intolerable a thing cruelty is.
Exodus 31
12. And the LORD spake unto Moses, saying,
12. Dixit praeterea Jehova ad Mosen, dicendo:
13. Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.
13. Et tu alloquere filios Israel, dicendo: Veruntamen Sabbatha mea custodietis: qnia signum eat inter me et vos in generationibus vestris, ut sciatis quod sum Jehova sanctiffcans vos.
14. Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.
14. Custodietis igitur Sabbathum, quia sanctitus est vobis: quisquis profanaverit illud moriendo morietur: quia omnis faciens in eo opus, excidetur anima ipsa e medio populorum suorum.
15. Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death.
15. Sex diebus fiet opus: at die septimo Sabbathum cessationis est, sanctitas Jehovae: quicunque fecerit opus die Sabbathi, moriendo morietur.
16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.
16. Observabunt itaque filii Israel Sabbathum, observando ipsum in generationibus suis, pactum est perpetuum.
17. It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.
17. Inter me et filios Israel signum est in perpetuum: quia sex diebus fecit Jehova coelos et terrain, die autem septimo cessavit et requievit.
Exodus 23:13
13. Make no mention of the name of other gods. There is no sort of doubt but that this declaration should be connected with the Third Commandment. Moses explains that God’s name is taken in vain and abused, if men swear by other gods; for it is not lawful to refer the judgment of things unknown to any other than the one true God. Consequently, the glory of the Deity is transferred to those by whose name men swear. Therefore by the Prophet God pronounces a severe denunciation, that He will destroy all those that swear by His name, and also by Malcham, (Zephaniah 1:5,) since thus the Jews mixed Him up with their idol, and so profaned His holiness. In sum, since by swearing we profess that He is our God, whom we declare to be both the knower of our hearts and the judge of our souls, the true God justly claims this honor for Himself alone, inasmuch as the glory of His name is detracted from, not only if we speak less reverently than we should of Him, but also if we associate with Him such as may usurp a part of His rights. And this more clearly appears from the two passages which we have adduced from Deuteronomy, wherein the people are commanded to swear by the name of the one God, which is equivalent to rendering to His sacred name in our outward profession of service the unmixed reverence which it deserves. Still God does not exhort the people to indulge themselves freely in oaths, as if by frequent oaths they exercised themselves in the duties of piety, but simply means that when there is occasion for it or necessity, and a just cause shall demand it, they must swear in no other way than by invoking Him alone as their witness and judge.
Deuteronomy 23
21. When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
21. Si votum voveris Jehovae Deo tuo, non tardabis illud solvere: alioqui requirendo requiret illud Jehova Deus tuus abs to, et erit in to peccatum.
22. But if thou shalt forbear to vow, it shall be no sin in thee.
22. Quod si abstinueris a vovendo, non erit in to peccatum:
23. That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
23. quod egressum fuerit e labiis tuis observabis, et facies sicut vovisti Jehovae Deo tuo liberaliter, et sicut loquutus es ore tuo.
Exodus 23:14
Exodus 23:14. Three times shalt thou keep a feast. It is strange that Moses, who elsewhere enumerates several feast-days, should here only command them to appear in God’s presence thrice a year. Where then is the feast of trumpets and the day of atonement? for undoubtedly all were to be celebrated at Jerusalem. In the first place, it is to be observed that the principal ones, to which the greater honor appertained, are here mentioned. Secondly, because the three holidays in the seventh month were almost continuous, (it is probable ) that some indulgence was given them, lest they should be absent from their homes the whole month; for at the beginning of the month the trumpets sounded, on the tenth day was the solemn fast, and on the fifteenth they began to dwell in the booths. If the necessity of remaining in Jerusalem had been imposed on all, so long a stay would have been burdensome. But, if they chose to be present from the beginning to the end, still there would have been only one journey, which is named after the most remarkable day. And certainly the word רגלים , raglim, which Moses uses, means, metaphorically, rather journeys than times, although I allow that פעמים , phagnemim, which signifies times, is used in Deuteronomy in a similar sense. At any rate, it appears that God spared His people, when prescribed only three necessary convocations, lest the fathers of families and their children should be wearied by the expense and trouble of them, since he approves of no service which does not proceed from a cheerful heart.
Deuteronomy 16
Deuteronomy 16:1, 2, 5-17
1. Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.
1. Observa mensem Abib, et fac Pesah Jehovae Deo tuo: quia mense Abib eduxit to Jehova Deus tuus ex Aegypto nocte.
2. Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.
2 Et sacrificabis Pesah Jehovae Deo tuo de pecudibus et bobus, in loco quem elegerit Jehova ut habitare faciat nomen suum ibi.
5. Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee:
5. Non poteris sacrificare Pesah in aliqua e portis tuis quas Jehova Deus tuus dat tibi.
6. But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.
6. Sed in loco quem elegerit Jehova Deus tuus ut habitare faciat nomen suum ibi: sacrificabis Pesah ad vesperam, occumbente sole, tempore quo egressus es ex Aegypto.
7. And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.
7. Assabis autem ac comedes in loco quem elegerit Jehova Deus tuus, postea mane conversus reverteris in tabernacula tua.
8. Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.
8. Sex diebus comedes infermentata, die autem septimo erit solennitas Jehovae Deo tuo: non facies opus ullum.
9. Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.
9. Septem hebdomadas numerabis tibi, ex quo ceperit falx esse in segete, incipies numerare septem hebdomadas.
10. And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:
10. Postea celebrabis solennitatem hebdomadum Jehovae Deo tuo pro facultate spontaneae marius tuae quod dabis pront benedixerit tibi Jehova Deus tuus.
11. And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there.
11. Et laetaberis coram Jehova Deo tuo, tu et filius tuus et filia tua, et servus tuns et ancilla tua, et Levita qui est intra portas tuas, et peregrinus, et pupillus, et vidua, qui fuerint in medio tui, in loco quem elegerit Jehova Deus tuus ut habitare faciat nomen suum ibi.
12. And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.
12. Et recordaberis quod servus fueris in Aegypto, propterea custodies ac facies statuta haec.
13. Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:
13. Solennitatem tabernaculorum facies septem diebus, quum collegeris tu de area tua, et de torculari tuo.
14. And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.
14. Et laetaberis in solennitate tua, tu et filius tuus et filia tua, et servus tuus et ancilla tua, et Levita, et peregrinus, et pupillus, et vidua, qui habitaverint intra portas tuas.
15. Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.
15. Septem diebus solennitatem celebrabis Jehovae Deo tuo in loco quem elegerit Jehova: quum benedixerit tibi Jehova Deus tuus in cunctis frugibus this, et in omni opere manuum tuarum, et eris tantummodo laetus.
16. Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
16. Tribus vicibus quotannis conspicietur omnis masculus tuus coram Jehova Deo tuo, in loco quem elegerit, in solennitate inferment atorum, et in solennitate hebdomadum, et in solennitate tabernaculorum, neque quisquam conspicietur coram Jehova vacuus.
17. Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.
17. Quisque secundum donum manus suae, secundum benedictionem Jehovae Dei tui quam dedit tibi.
Exodus 23:19
19. Thou shalt not seethe a kid. The threefold repetition of the command reminds us that a serious matter is spoken of, whereas it would be a light and almost frivolous one, if, as some suppose, it is merely the prohibition of a somewhat unwholesome food. But the Jews, not considering its intent, and affecting sanctity, as they do, in trifling puerilities, dare not taste of cheese together with kid, or lamb’s flesh, until they have well cleaned their teeth. I have no doubt, however, but that this prohibition relates to the sacrifices, for in the first passage quoted, it is added in connection with the offering of the first-fruits; and in the second, we read as follows: “The first of the first-fruits of thy land thou shalt bring unto the house of the Lord thy God. Nor shalt thou seethe a kid in his mother’s milk;” and so also in the third passage: “Ye shall not eat of any thing that dieth of itself, etc., for thou art an holy people unto the Lord thy God; nor shalt thou seethe a kid in his mother’s milk.” I allow indeed that Moses sometimes mixes together precepts respecting different things; but this running context shews that this precept is delivered among the ceremonies, and must therefore be reckoned to be a part of the legal service. Whence I conclude, that the people are not only interdicted from eating this sort of food, as if they were to partake of flesh steeped in blood; but that they should not pollute the sacrifices by the carnal mixture. It is however probable, that meat seasoned with milk was accounted a delicacy; but inasmuch as they might grow cruel, if they ate of a lamb or kid in its mother’s milk, God forbade to be offered to Himself, what was not allowable even in their common meals. The exposition of some, that kids were excluded from their tables until they were weaned, is not agreeable to reason; because they then begin to have a goatish flavor. But the reason is a very appropriate one, i.e., that God would not admit a monstrous thing in His sacrifices, that the flesh of the young should be cooked in its mother’s milk, and thus, as it were, in its own blood.
The civil Supplements to the Second Commandment
Exodus 23
24. ... Thou shalt utterly overthrow them, and quite break down their images.
24. Destruendo destrues eos, et confringendo confringes statuas eorum.
Deuteronomy 12
1. These are the statutes and judgments, which ye shall observe to do in the land, which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth.
1. Haec sunt statuta et judicia quae custodietis, ut faciatis in terra quam daturus est Jehova Deus patrum tuorum tibi, quo possideatis eam omnibus diebus quibns vos vivetis super terrain illam.
2. Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:
2. Destruendo destruetis omnia loca in quibus servierunt gentes quas possessuri estis, diis suis, super montes excelsos, et super colles, et sub omni arbore frondosa.
3. And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place.
3. Diruetisque aras earum, et statuas earum confringetis, lucos earum comburetis igni, et sculptilia deorum earum concidetis, abolebitisque nomen earum ex ipso loco.
Exodus 34
13. But ye shall destroy their altars, break their images, and cut down their groves:
13. Aras eorum diruetis, statues eorum confringetis, lucosque eorum succidetis.
Deuteronomy 7
5. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.
5. Sic facietis els, altaria eorum destruetis, et statues eorum confringetis, lucosque eorum succidetis, ac sculptilia eorum comburetis igni.
Numbers 33
52. ... destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places:
52. Destruite omnes statues earum, et omnes imagines confiatiles destruite, et omnes aras eorum dissipate.
Exodus 23:24
24. Thou shalt not bow down to their gods. Moses repeats what had been before said, that the worship of God must be separated from all the superstitions of the Gentiles; for this error has been everywhere rife, that unbelievers would rather draw down God to themselves on earth, than ascend above to seek for Him. And in this sense we have said that idols are called gods; because it is impossible but that he who would represent God by wood and stone, should associate Him with corruptible matter. Experience also teaches us, that all the wicked are so attached to their idols, that they gain nothing by their subterfuge, when they allege that this is a necessary help to their ignorance. The following clause, “nor do after their works,” sufficiently proves that all corrupt worship is comprehended under the term idolatry.
Deuteronomy 12
Deuteronomy 12:4-14, 17, 18, 26, 27
4. Ye shall not do so unto the LORD your God.
4. Non facietis sic Jehovae Deo vestro.
5. But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come:
5. Sed locum quem elegerit Jehova Deus vester e cunctis tribubus vestris, ut ponat illic nomen suum ad habitandum, quaretis, veniesque illuc.
6. And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:
6. Et afferetis illuc holocausta vestra, sacrificia vestra, decimas vestras, levationem manus vestrae, vota vestra, spontaneas oblationes vestras, primogenita armentorum vestrorum, et pecudum vestrarum.
7. And there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee.
7. Comedetisque in conspectu Jehovae Dei vestri, et laetabimini in omni applicatione manus vestrae, vos et domus vestrae quibus benedixerit Jehova Deus tuus.
8. Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes.
8. Non facietis secundum omnia quae nos hodie hic facimus, unusquisque quod rectum est in oculis suis.
9. For ye are not as yet come to the rest and to the inheritance which the LORD your God giveth you.
9. Quia non venistis adhuc ad requiem et haereditatem quam Jehova Deus tuus dat tibi.
10. But when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety;
10. Quum vero transieritis Jordanem, et habitabitis in terra quam Jehova Deus tuus dat tibi possiden-dam, et requiem dederit vobis ab omnibus inimicis vestris in cireuitu, et habitabitis secure.
11. Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD:
11. Tune ad locum quem elegerit Jehova Deus vester, ut in eo habitare faciat nomen suum, adducetis omnia quae ego praecipio vobis, holo-causta vestra, sacrificia vestra, decimas vestras, elevationem manus vestrae, et omnem delectum votorum vestrorum quae vovebitis.
12. And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you.
12. Et laetabimini coram Jehova Deo vestro, vos et filii vestri, et filiae vestrae, servi vestri et ancillae vestrae: Levita quoque qui erit intra portas vestras: quia non habebit partem et haereditatem vobis-cum.
13. Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest:
13. Cave tibi ne forte offeras holocausta tua in quovis loco quem conspexeris:
14. But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee.
14. Sed in loco quem elegerit Jehova in una tribuum tuarum, illic offeres holocausta tua, et illic facies quae ego praecipio tibi.
17. Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand:
17. Non poteris comedere in portis tuis decimam frumenti tui, vini tui, et olei tui, neque primogenita armentorum tuorum et pecudum tuarum, et onmia vota tua quae voveris, et spontanea tua, et elevationem manus tuae.
18. But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto.
18. Sed coram Jehova Deo tuo comedes illa in loco quem elegerit Jehova Deus tuus, tu et filius tuus, et filia tua, servus tuus, et ancilla tua, et Levita qui erit intra portas tuas: laetaberisque coram Jehova Deo tuo in omni applicatione manuum tuarum.
26. Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose.
26. Sanctificata tua quae fuerint tibi et vota tua tolles, ut venias ad locum quem elegerit Jehova:
27. And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh.
27. Et facies holocausta tua ex carne et sanguine super altare Jehovae Dei tui, sanguis autem sacrificiorum tuorum fundetur super altare Dei tui, carnes vero comedes.
Exodus 23:24
Exodus 23:24. Thou shalt utterly overthrow them. I allow indeed that these supplements would partly agree with, and be applicable to, the First Commandment; but since express mention is everywhere made in them of idols, this place seems to be better suited to them. After Moses has taught what was necessary to be observed, he adds a political law about breaking down altars and overthrowing images, in order that the people may take the more diligent heed. These passages, however, differ from the foregoing; for in condemning thus far the superstitions which are vicious in themselves, God prescribed what He would have observed even to the end of the world. He now confirms that instruction by temporary enactments, that He may keep His ancient people up to their duty. For we have now-a-days no scruples in retaining the temples, which have been polluted by idols, and applying them to a better use; since we are not bound by what was added consequently ( propter consequentiam ), as they say, to the Law. I admit indeed that whatever tends to foster superstition should be removed, provided we are not too rigorously superstitious in insisting peremptorily on what is in itself indifferent. The sum amounts to this, that to shew more clearly how greatly God detests idolatry, He would have the memory of all those things abolished which had once been dedicated to idols. The second passage more fully unfolds what Moses had briefly adverted to in the first; for under the word “image,” he included all those tokens of idolatry which he afterwards enumerates, and of which he commands the whole land to be so cleared that no relics of them should remain. From the words, when ye have come into the land “to possess it,” Augustin sensibly infers, that there is no command for private individuals to destroy the instruments of idolatry; but that the people are armed and furnished with this authority to take the charge of regulating the public interests, when they have obtained possession of the land. The third passage is more brief, only enumerating three kinds; the fourth adds “graven images,” ( sculptilia .) The fifth omits the groves, and puts in their place images or representations made of molten materials; and here we must observe what we have before adverted to, that the name of statue ( statuoe ) is sometimes taken in a good sense; and therefore the Jews think that what was permitted to the fathers before the Law is now forbidden. To us, however, it seems more probable, that the statues now condemned are not such as Jacob erected only as a monument, but such as they pretended to be a likeness of God. Some translate the word “titles,” others “pictures,” with what propriety I leave to the judgment of my readers. He adds “ image, ” a word which, though not in itself sinful, is still deservedly rejected in connection with the worship of God. Man is the image of God; for Moses uses this same word, when relating the creation of man. But to represent God by any figure, before which He is worshipped, is nothing less than to corrupt His glory, and so to metamorphose Him. By speaking of molten images, he admits neither sculptures nor pictures; but since they are generally cast in the precious metals, the people were expressly to beware of keeping gods of gold or silver for ornament.
Deuteronomy 16
21. Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee.
21. Non plantabis tibi lucum quarumvis arborum apud altare Jehovae Dei tui, quod facies tibi.