Deuteronomy 31
1 And Moses went and spake these words. By the word went he signifies that, having received the commands from God, he came to the people to report them. Hence we gather that they were warned in good time to beware, if they had been sensibly disposed. And it was necessary that the people should hear from his own mouth these addresses, which were by no means gratifying, as being full both of cruel threats and severe reproofs; for, if they had been delivered after his death, they would have straightway all exclaimed that they had been deceitfully devised by some one else, and thus that his name was falsely attached to them. Moreover, the peculiar time of their delivery did not a little avail to enhance their weight, so that the people should not only submit themselves with meekness and teachableness to his instruction at the moment, but also that it might remain hereafter deeply impressed upon their hearts. We know with what attention the last words of the dying are usually received; and Moses, ▼▼ “Ayant desia un pied levd et s’estant appreste a aller &la mort ou Dieu l’appeloit;” having already one foot raised, and being ready to go to death whither God called him. — Fr.
now ready to meet death at God’s command, addressed the people as if bidding them finally farewell. To the credit and dignity belonging to his office as a Prophet, there was consequently added all the force and authority of a testamentary disposition. As throughout his life he had been incredibly anxious for the people’s welfare, so he now carries his more than paternal care still further. And assuredly it becomes all pious teachers to provide, as far as in them lies, that the fruit of their labors should survive them. Of this solicitude Peter sets himself before us as an example: “I think it meet (he says), as long as I am in this tabernacle, to stir you up by putting you in remembrance; moreover, I will endeavor that ye may be able after my decease to have these things always in remembrance.” (2 Peter 1:13, 15) 2 And he said unto them, I am an hundred and twenty years old. Although Moses had been often proudly and disdainfully rejected, it could not but be the case, nevertheless, that his departure would both awaken the deepest sorrow, and inspire them with much alarm. By setting before them his age, therefore, he consoles their anxiety, and mitigates their grief; and also, by another reason, he represses their lamentations, i.e., that God had fixed his term of life. He adduces it, then, as an alleviation, because both his death was more than mature, and he was no longer fitted in his extreme old age for enduring fatigue. Here, however, the question arises, why he should say that he was failing, and broken in strength, when we shall see a little further on that he retained his senses in their rigor even until his death? But the reply is obvious, that he would not have been useless in his old age, because his eyes were dim or his members tremulous, but because his age no longer allowed him to perform his usual duties. For he had been marvelously and preternaturally preserved up to that time; but, since he had now arrived at the end of his course, it was necessary that he should suddenly sink, and be deprived of his faculties. “To go out, and come in,” is equivalent to performing the functions of life: thus it is said in the Psalm, “Thou has known my going out and coming in.” ▼▼ C. here quotes from memory: the words of the Psalm are, “The Lord shall preserve thy going out and coming in; and so also in the other quotation, the actual words are, “And David went out whithersoever Saul sent him.”
(Psalm 121:8.) And in this sense David is said to have gone out and come in, when he performed the duty intrusted to him by Saul. (1 Samuel 18:5.) In the latter clause, where he refers to his exclusion from the land of Canaan, and his being prevented from entering it, he indirectly rebukes the people, for whose offense God had been wroth with himself and Aaron. Thus by this tacit reproof the Israelites were admonished to bear patiently the penalty of their ingratitude. At the same time., as he shows himself to be submissive to the divine decree, he bids them also acquiesce in it. 3 The Lord thy God, he will go over. By no ordinary consolation does he encourage their minds to renewed alacrity, because they should experience, even when he was dead, the unceasing favor of God. Hence we gather a lesson of especial usefulness, that whenever God raises up to us men endowed with excellent gifts, He is wont so to make use of their labors for a time, as still to retain others in His hand, and constantly to substitute others, unless our sins stand in the way. Hence it follows that the power of God is not to be tied to the illustrious qualities of men, as if their death was His destruction. It is true, indeed, that eminent men are rarely succeeded by their equals, ▼▼ “Pareils et de mesme calibre;” equal and of the sanc calibre. — Fr.
because our wickedness stifles the light of spiritual gifts, and, as far as it can, extinguishes them; still let this be deemed certain that, when God promotes our welfare by ministers of special eminence, He gives us a taste of His goodness, in order that we may expect its continuance; “because he forsakes not the work of his own hands.” (Psalm 138:8.) Moses says, therefore, that although he may be taken away by death, still God will undertake the office of their leader, or rather that He will continue to be their leader, as the Israelites had before experienced Him to be. But h sustains their infirmity by another consolation also, pointing out Joshua as his successor; otherwise the people might have been ready to object that, if God was willing to go before them, why did he not manifest it by the election of a representative, by whose hand He might continue what He had begun by Moses. In this respect, therefore, he also shows that God’s favor was by no means obscure, since Joshua was already chosen to sustain the care and burden of governing the people: for it is not by his own authority that he obtrudes Joshua and sets him over them, but he declares him to be called by God. Still, it is not a matter hitherto unknown which he puts before them, but only bids them remember what God had long ago revealed, as we have elsewhere seen. 4 And the Lord shall do unto them. He promises that, when they shall come into the land of Canaan, they shall be conquerors of all its nations: and this he confirms by experience; for, as God had delivered Sihon king of the Arnorites, and Og king of Bashan, into their hands, so also He would give them the same success in subduing their other enemies. The world is indeed subject to many revolutions, but God still remains like Himself, not only because His counsel is never changed, but because His power is never diminished. By a real proof, therefore, as it is called, he encourages the expectations of the people, and at the same time exhorts them resolutely to execute God’s command, viz., that they should purge the land of Canaan by the destruction of all its inhabitants. In appearance, indeed, this was fierce and cruel, to leave not even one alive; but, since God had justly devoted them to extinction, it was not lawful for the Israelites to inquire what was to be done, but to abandon all discussion, and to obey God’s command. In that they spared many, so much the worse was their remissness, since God had often prepared them to execute the vengeance which He had decreed. 6 Be strong and of good courage. After he had shown that God would be with them, for their help, he exhorts the people to firmness and magnanimity. And surely this is one means of confirming our courage, to be assured that the assistance which God promises will suffice for us: so far is it from being the case, that our zeal and energy in acting aright is impaired, by our ascribing to the grace of God what foolish men attribute to their own free will. For those who are aroused to strenuous action in reliance on their own strength, do no more than cast themselves headlong in their senseless temerity and pride. Let us understand, then, that all exhortations are fleeting and ineffective, which are founded on anything else but simple confidence in the grace of God. Thus Moses assumes, as his ground of exhortation, that God will fight for the Israelites. It must, however, be observed that the people were animated to the perseverance of hope, when God declares that He will be their helper even to the end, by which lesson that impious hallucination is refuted, whereby the Popish theologians have fascinated the world. They deny that believers ▼▼ The dogmatical statement of this error is made in the decrees of the Council of Trent, Sessio vi. cap. Ix, “Contra inanem haereticorum fiduciam.” It is controverted by C., Instit. Book iii. ch. ii. Section 40; in his “Antidote to the Council of Trent;” C. Soc. Edit., p. 125, and elsewhere.
can be certain of God’s grace, except as to their present state. Thus do they hold faith in suspense, so that we may only believe for a day, and even from moment to moment, whilst we are in uncertainty as to what God will do with us on the morrow. Whereas, if faith corresponds with God’s promises, and is, as it were, in harmony with them, it must needs extend itself to our whole life, nay, even beyond death itself; for God removes all doubt as to the future by these words, “I will not leave thee nor forsake thee.” 7 And Moses called unto Joshua. It hence appears that those, upon whom a public charge is conferred, have need of a twofold confirmation: for, after having addressed a general instruction to the whole people, he directs his discourse peculiarly to Joshua himself, as to one whose business it was to set an example of bravery to others, and whom severe contests awaited. Since, then, it is more difficult to lead all the rest than to follow a leader, it is necessary that he, who is set over many, should far excel them. But, inasmuch as no one call do anything of himself, we must seek of God whatever we want. Wherefore that, which Moses had enjoined upon the whole people, he now repeats to a single individual, because upon him the burden of ruling them was thrown. And this must be more carefully observed, because, in proportion to the degree of honor, in which a man is placed, so does he disdainfully look down upon all admonitions; whence it is the case that those, who are eminent in the world, carelessly reject the exhortations of God’s servants. But Moses thoroughly overthrows all such fastidiousness, when he shows that all, who are in authority, should not only be instructed together with others, but even more urgently dealt with. When Moses, in this place as well as above, forbids believers to give way to fear or dread, it must be observed that. he would not have them so deprived of all feeling, as to be hardened into indifference to every danger, or to suppose, as some madmen do, that there is no such thing as bravery without stupidity, but only possessed of such confidence as may overcome all fears, which impede the course of their calling. Appropriately does the Apostle extend this lesson further, where he wishes to correct avarice, which arises from over-anxiety, whilst wretched men do not sufficiently reflect what it is to have God for their perpetual helper. (Hebrews13:5.) Numbers 27
| Numbers 27:15-23 | |
| 15. And Moses spake unto the Lord, saying, | 15. Loquutus est igitur Moses ad Jehovam, dicendo: |
| 16. Let the Lord, the God of the of all flesh, set a man over the spirits of the flesh, set a man over the congregation, | 16. Praeficiat Jehova Deus spirituum omnis carnis, virum super congregationem: |
| 17. Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd. | 17. Qui egrediatur ante eos, et qui ingrediatur ante eos, id est, qui educat eos, et introducat eos, ne sit congregatio Jehovae velut pecudes quae nullum habent pastorera. |
| 18. And the Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him: | 18. Et dixit Jehova ad Mosen, Cape tibi Josue filium Nun, virum in quo est spiritus, et imponas manum tuam super eam. |
| 19. And set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. | 19. Statuasque illum coram Eleazar sacerdote, et coram universa congregatione: et dabis illi mandata in oculis corum. |
| 20. And thou shalt put some of thine honor upon him, that all the congregation of the children of Israel may be obedient. | 20. Et pones de gloria tua super illum, ut audiant illurn universa congregatio filiorum Israel. |
| 21. And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation. | 21. Qui postea coram Eleazar stabit, et interrogabit eum de judicio Urim coram Jehova: ad verbum ejus egredientur ipse et omnes filii Israel cum eo, et tota congregatio. |
| 22. And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation. | 22. Fecit ergo Moses quemadmodum praeceperat ei Jehova: accepit namque Josua, et statuit illum coram Eleazar sacerdote, et coram universa congregatione. |
| 23. And he laid his hands upon him, and gave him a charge; as the Lord commanded by the hand of Moses. | 23. Imposuitque manus super illum, ac dedit illi mandata quemadmodum dixerat Jehova per manum Mosis. |
9. And Moses wrote this law. It is unquestionable that Moses deposited the Book of the Law in the custody of the Levites, to enjoin upon them the duty of teaching; for although it is only related that they were commanded to recite the book before the people every seventh year, yet it is easy to gather that they were appointed the constant proclaimers of its doctrine. For it would have been absurd that the Law should lie buried for seven whole years, and that not a word should be heard of its instruction; besides, the difficulty of hearing in so great a multitude would be great, and the recollection of it would soon have vanished. In a word, very little would have been the use of the ceremony, if at all other times the Levites had been dumb, and nothing should have been heard throughout the land regarding the worship of God. This then was the object of the solemn promulgation of the Law, (Deuteronomy 31:10, etc.), which was made in the year of release, that the people should daily inquire the right way of serving God of the Levites, who were chosen to be as it were νομοφύλακες (guardians of the Law), that they might bring forward in due season whatever it was profitable to know. Here, then, is represented to us as in a mirror what Paul says, that the Church of God is “the pillar and ground of the truth,” (1 Timothy 3:15;) because purity of doctrine is preserved unimpaired in the world, and propagated by the ministry of pastors, whilst piety would soon decay if the living preaching of doctrine should cease. Therefore Paul also elsewhere commands that the sound doctrine, of which he was a minister, should be committed by Timothy "to faithful men, who should be able to teach others also.” (2 Timothy 2:2.) First, then, we must remember, that the Book of the Law was given in trust, as it were, to the Levites, that the people might learn from them what was right. The addition of “the elders” is not superfluous; for although the office of teaching was not committed to them, yet were they given as coadjutors to the Levites, in order that they might uphold the doctrine of the Law, and not suffer it to be scorned. We know how great is the insolence of the people in rejecting pious teachers, unless they are restrained by those in authority; nor do the latter indeed duly fulfill their duty, if they do not keep their subjects to the study of religion, who would be otherwise too much disposed to impiety. Moses in this passage calls by the name of “the Law,” not the Ten Commandments engraved on the two tables, but the interpretation of it contained in the four books. The circumstances took place thirty-nine years after God had spoken on Mount Sinai. What follows, that it was to be read every seven years, I have commented on elsewhere; ▼
10. And Moses commanded them. The object of this precept is the same as that of the foregoing. He would have (the Law ▼▼ Vide vol. 1, p. 370.
but there will be no harm in repeating what may serve for the understanding of this passage. The seventh year was chosen for this purpose, because all, both males and females, might then assemble at Jerusalem without detriment to their private interests, for there was a cessation from all labor; they neither sowed, nor reaped, and agriculture was altogether at a stand-still. There was therefore no business to prevent them from celebrating that festival, whereby God represented to them in a lively manner, how miraculously He had preserved their fathers in the desert. Lest the recollection of so great a benefit should ever perish, the Law indeed commanded them, wherever they might be, to go forth from their houses every year, and to pass seven days under the boughs of trees; but in the Sabbatical Year, when all was at rest at home, it was more convenient for them to go up to Jerusalem from all quarters, that by their very multitude they might the better testify their gratitude. Therefore it is added, “when all Israel is come,” etc. And it must be observed, that in that assembly they were more solemnly pledged, one and all, to keep the Law, because they were mutually witnesses against each other if they should break the covenant thus publicly renewed. On this account it is added, “Gather the people together, men, women, and children.” But that it might not be a mere empty spectacle, it is expressly commanded that the book should be read “in their hearing:” by which words a recitation is expressed, from whence the hearers might receive profit, else it would have been a sham and ludicrous parade; just as in the Papacy, when they loudly bellow out the Scriptures in an unknown tongue, they do but profane God’s name. To this end, therefore, did God desire the doctrine of His Law to be heard; viz., that He might obtain disciples for Himself; not that He might fill their ears with a senseless and unprofitable clamour. And indeed when the Popish priests were a little ashamed of altogether driving the people away from hearing God’s word, they devised this foolish plan of shouting to the deaf, as if this silly formality would satisfy God’s command, when He ordains that all should be taught from the least to the greatest: for it is afterwards again expressed, “that they may hear, and that they may learn.” Hence we lay it down, that the legitimate use of Scripture is perverted when it is enunciated in an obscure manner such as no one can understand. But whilst no other mode of reading Scripture is approved by God, except such as may instruct the people, so also the fruit of understanding, i.e., that they may learn to fear God, is required in the hearers. But it is undoubted, that “the fear of God” comprehends faith, nay, that properly speaking it springs from faith; and by this expression Moses indicates that the Law was given for the purpose of instructing men in piety and the pure service of God. At the same time we may learn from this passage, that all the services which are paid to God in ignorance, are extravagant, and illegitimate. The beginning of wisdom is to fear God; and on this point all agree; but then each one slips away to his own imaginations and erroneous devotions, as they choose to call them. God, however, in order to restrain such audacity as this, declares that he is not duly worshipped, except He shall first have been listened to. As to “the strangers,” when their participation in sacred things is in question, I have elsewhere observed that all foreigners are not so called, but only those who, being Gentiles by origin, had devoted themselves to God, and having received circumcision, had been incorporated into the Church; otherwise it would not have been lawful to admit them into the congregation of the faithful; and this is confirmed by the additional words, “that is within thy gates:” which is as much as if Moses had said, inhabitants of your cities, and dwelling together with the people. Finally, when their children are mentioned, reference is made to the propagation of sound doctrine, that the pure worship of God may continually be maintained. He therefore commands that the Law should be recited, not in one generation only, but as long as the status of the people may last; and surely all God’s servants ought to take care, that they may transmit to posterity what they have learnt themselves. Yet we must remark, that all doctrine which may have been handed down from their ancestors, is not here promiscuously commended; but God rather claims for Himself the entire authority, both towards the fathers and the children. Leviticus 10 | Leviticus 10:8-11 | |
| 8. And the LORD spake unto Aaron, saying, | 8. Loquutus est etiam Jehova ad Aharon, dicendo: |
| 9. Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations: | 9. Vinum et siceram non bibes tu et filii tui tecum, quando intrabitis in tabernaculum conventionis, ne moriamini: statutum perpetuum est in generationibus vestris: |
| 10. And that ye may put difference between holy and unholy, and between unclean and clean; | 10. Et ut discernatis inter sanctum et profanum, et inter immundum et mundum. |
| 11. And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses. | 11. Et ut doceatis filios Israel omnis statuta qum loquutus est Jehova ad eos per manum Mosis. |
▼ Added from the French.
) represented, and constantly kept before their eyes; now He commands that it should also be recited every seventh year, lest the knowledge of it should ever depart. But let us follow the order of the words. First of all, Moses says that “he wrote” the Law. Before this, the doctrines of religion had only been expressed by word of mouth, for their fathers had handed down traditionally to their children whatever had been declared to them from heaven. Thus the religion and faith of the people in Egypt was only founded on ancient revelations (oraculis) and the traditions of their fathers. But, forasmuch as nothing is more easy than for men’s minds, in their vanity, speedily to forget true doctrine, and to involve themselves in manifold errors, God, willing to provide against this evil, consigned the rule of piety to public records, ▼▼ En chartes authentiques. — Fr.
so that there might be no pretense of ignorance if their posterity should decline from it. Behold, then, the reason why the Law was written down, that God’s truth might be witnessed in the continued lapse of ages. He does not mean that the Law was so “delivered” to the Levites, that they should suppress it, or should be its only keepers; but if he had exhorted them all indifferently to read it, scarcely any would have applied themselves to its study; for so it is wont to happen, that individuals neglect what is enjoined generally upon all. Wherefore the Levites are appointed to be the guardians of the Law (nomophylaces), to watch diligently, amidst the neglect and contempt of others, lest the knowledge of God should fail. Nor is there any question that the Law was therefore entrusted to their hands, that they might be its interpreters. And to this that passage of Malachi refers, (Malachi 2:7,) “For the priest’s lips should keep knowledge, and they should seek the Law at his mouth; for he is the messenger of the Lord of hosts.” For what is added immediately afterwards, that they should read over the Law every seventh year, cannot properly be taken, as if, during the rest of the time, it should remain hidden among themselves; for God would have them to teach daily, and constantly to remind the people of their duty. But lest this practice should become obsolete, either by the aversion of the people or the laziness of the priests, this solemn rite was added, that every seventh year when the most numerous assembly of the people took place, the promulgation of the Law should be renewed. Whence it appears that nothing is too sacred nor too abundantly fortified by precautions to escape violation and infraction from man’s wickedness; for when the recitation of the Law was thus precisely enjoined upon the Levites, it was surely astonishing and detestable that it should be, as it were, discovered in the time of Josiah, and that all were aroused by its novelty, as if they had never heard of it before. (2 Kings 22:3, etc.) Exactly the same thing did not occur under the Papacy; but when its scarecrow ▼▼ Larvati. — Lat. Les Eveques comus et masquez. — Fr.
bishops desired to domineer and tyrannize, they used the artifice of declaring it unlawful to inquire into the mysteries of Scripture. Hence it was brought about that they might securely addict themselves to their ridiculous follies, and that the monks, their emissaries, might vent with impunity whatever fables came into their heads. But, in fine, the intention of God was that every seventh year the people should be reminded to meditate diligently on the law. 12. Gather the people together. ▼▼ “Congregando,” by congregating — Lat. There is much abridgment of the passage in the French.
Literally, “to gather,” ▼▼ הקהל. The form is strictly that of the imperative Hiphil, whilst the infinitive of the same voice is properly הקהיל, as seen in Numbers 10:7, though its yod might be changed into a tzere, in which case the form of these two different tenses would be identical. — W
etc., in the infinitive mood; and although this is sometimes taken for the imperative, yet, in this passage some improperly translate it “Gather,” etc., as if Moses commanded them to give these injunctions once only to the people of their own generation, whereas he is rather continuing with the foregoing sentence. This verse, then, is connected with what went before, viz., that the Law should be promulgated anew, in the years in which they were to hold their greatest assembly; because the people was then called to the Jubilee by the sound of the trumpet. The word “gather,” therefore, extends to all these septennial assemblies, of which mention will be elsewhere made. Nor certainly would what he says of the people that are “within their gates,” accord with the times of Moses, since in those days there were none. Consequently he more fully explains why he pointed out the seventh year, viz., because the whole people then came “to appear before God.” He specially mentions the “women and children,” lest their age or sex might be an excuse; and this heightens the villany and dishonesty of those ▼▼ L’audace du Pape et de son clerge. — Fr.
who would debar not children only, but women also, from religious learning; since God invites all from the least to the greatest to His school, and would have them to be His disciples. With respect to “the strangers,” we must understand not those who had come into the land of Canaan on business, and were soon to return home, but those who had chosen to take up their abode there, and from their long residence had coalesced into the same body with the Israelites. The fruit and utility (of this recitation ▼▼ Added from the French.
) is added, that by hearing they might learn to fear God. Whence we infer, that true religion has its origin in knowledge, and that whatever piety men not instructed by God’s word may appear to have, is mere pretense. “To observe to do,” is equivalent to applying themselves diligently and zealously to obey the precepts of the Law. 13. And that their children, which have not known anything. Again, we see that their present assembly is not referred to, but that which was to be repeated every seven years, in order that their posterity might be retained in the path of duty. Another use, then, of this recitation is adduced; that many who, from their age, could not be witnesses of the first promulgation, might thence learn how God was to be served. The possession of the land is again set before them, that God’s bounty may attract them to obedience. DEUTERONOMY 6
14. And the Lord said unto Moses. Joshua is now substituted in the place of Moses by a solemn ceremony, not only that he may be held in greater reverence by men, but also that he may be presented before God, and thus may acknowledge that he is dedicated to His service; for his being brought before the door of the tabernacle was a kind of consecration; and God also declares that He will give him a charge, which is equivalent to saying that He will instruct him in the performance of his duties. The appearance also of the glory of God in the cloud, was not less effectual for encouraging himself personally, than for giving public distinction to his high office. For he would never have been recognized as the successor of Moses, unless this visible approbation of God had fastened the yoke upon the people. 16. Behold, thou, shalt sleep with thy fathers. In order that Moses may labor more earnestly to retain the people in obedience to God, he is reminded of their indomitable perverseness. He had already sufficiently, and more than sufficiently, experienced how depraved and stubborn was the disposition of the Israelites, and how disobedient and contumacious they had been; God now declares that they will be no better after his death; nay, that they will indulge themselves in greater license in consequence of his absence from them. For it appears as if there was an antithesis implied between the words “lie down,” and “rise up;” ▼| deuteronomy 6:10-12 | |
| 10. And it shall be, when the Lord thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not; | 10. Erit autem quum introduxerit to Jehova Deus tuus in terram de qua juravit patribus tuis, Abraham, Isaac et Jacob, se daturum tibi eam, et urbes magnas et pulchras quasnon aedificasti: |
| 11. And houses full of all good things, which thou filledst not; and wells digged, which thou diggedst not; vineyards and olive-trees, which thou plantedst not; when thou shalt have eaten, and be full; | 11. Et domus plenas omni bono, quas non replesti, et cisternas effossas, quas non effodisti: vineas et oliveta, quae non plantasti: et comederis, et saturatus fueris: |
| 12. Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage. | 12. Cave tibi ne obliviscaris Jehovae, qui eduxit te e terra Aegyptie domo servorum. |
▼ See margin, A. V. “Il semble qu’il ait comparaison des choses opposees entre ces deux mots, que Moyse se couchera, et le peuple se levera;” it seems that there is a comparison of two opposite things in these two expressions, that “Moses shall lie down,” and “the people shall rise up.” — Fr.
as if it were said, As soon as you have gone to rest, their insubordination shall break forth, as if they were released from all laws. Not, indeed, that this should take place immediately, for under Joshua they manifested some humility and submissiveness; at any rate, the outward form of pure religion was then maintained, but soon afterwards they relapsed into their old habits. And perhaps this admonition was useful as a preventative, so that they should not fall away so soon. Since now we understand the general object which God had in view, it will be well briefly to consider the words He employs. When it is said to Moses, “Thou shalt sleep with thy fathers,” first of all the condition of the human race is stated, that Moses may not think it hard to depart from the world like all others, since he was born to this end. At the same time, the difference is indicated between the death of men and of the brute animals. Hence the best consolation is derived, for, if our death were total annihilation, we should not be said to sleep with our fathers. Why the Spirit designates idolatry by the name of “whoring,” we have seen elsewhere, as also why he calls all false gods “strange,” or “of the strangers,” viz., because, as God chose to be served alone in Israel, so he had distinguished Himself by this title, that He was “the God of Israel.” It is stated in aggravation of their crime, that they would not only be led away into the superstitions which they had learnt in Egypt, but would also pollute themselves with the defilements of Canaan, from which God had willed that it should be purged by their hand. These words, then, are to be read emphatically, The people shall go a whoring after the gods of the land whither they go, and indeed in the midst of it; for it was far more disgraceful to embrace those false gods, of which they were the conquerors and judges, than to invent for themselves fresh idols. Another aggravation of their crime is, also added, that they would desert the God by whom they had been adopted as children, and wickedly depart from His covenant. For they could not pretend ignorance, when they had been again and again so clearly and solemnly warned. Meanwhile let us learn from this passage, that whosoever turn away to superstitious worships are covenant breakers, and thus, that all their pretenses are vain, who profess that they worship the supreme God together with idols. 17. Then my anger shall be kindled against them. By this denunciation of punishment, God undoubtedly desired to put a restraint upon the senselessness of the people; but since this was done without their profiting by it, there was another advantage in this lesson, viz., that, after having been seriously chastised according to their deserts, they should at length repent though it might be late. Otherwise these punishments would have been inflicted in vain; and it would have never suggested itself to their minds that they received the just recompense of their ingratitude and perfidiousness. This is indeed the first step of prudence, voluntarily to choose that which is right; but the second is to beware, when we have listened to admonition, and to make a stand against evil. But, if our minds are so blinded, that reproofs and threats profit us nothing, there is still a third, i.e., that those who have been careless in prosperity should at length begin to perceive that they are smitten by God’s hand, and thus be driven to acknowledge their guilt. Although, therefore, the simple admonition, as long as it was not followed by its consequences, was despised by the Israelites; still, when they were further instructed by its result, and by experience, it produced its fruit; and the same is daily the case with ourselves. There is scarcely one in ten of the godly, who, as long as God postpones His punishments, anticipates His judgment, but those who are aroused from their torpor, seriously consider the threats which they had hitherto passed over with indifference, and, being brought under conviction, condemn themselves. By the word אפי, ephi, I here rather understand His face than His wrath; ▼▼ A. V., “Then my anger shall be kindled.” C., ”Itaque irascetur vultus meus.”
for the expression is more appropriate; and then he sets forth the effect of His wrath, viz., that, being deprived of His aid, they shall be overtaken by all sorts of evils, until they are consumed and perish. Moreover, He affirms that they should be brought into such straits as should extort from them the confession, that the miseries which they suffered were tokens of God’s alienation from them. But He adds, that He would not then listen to their prayers. Hence are we taught that, as our happiness depends on God’s paternal favor, so there is nothing worse for us than to be forsaken by Him, as if He regarded us with no further care; and the lesson we are to learn is, that there is nothing more desirable for us than that He should honor us with His countenance. We read respecting all His creatures, in Psalm 104:29, that they are troubled when He hides His face; but here it is more clearly perceived that nothing can be imagined more miserable than we are, when “our iniquities have separated between us and our God, and our sins have hid his face from us, that he will not hear,” as Isaiah says, (Isaiah 59:2.) I have already stated, that the greatness of their miseries is expressed, when the people shall confess that they are thus grievously afflicted, because God is departed from them; for it was by no light punishments that they would be brought to this state of feeling, especially considering their great hardness of heart and blind obstinacy. It follows then, that severe punishments are indicated, that should compel them, though unwillingly, to reflect on God’s anger, which they had previously taken no account of. Still, this confession is not referred to as the fruit or sign of sincere repentance; for, if the sinner sincerely flies to God, God will be sure to meet him, since he is inclined to mercy. But in this place He declares that He will not be favorable to them, but will suffer them to pine away in their wretchedness, for God says of Himself that He will “hide His face from them,” in the 18th verse, with a deeper meaning than just before, in that He will take no notice of their groans and lamentations, and by the very continuance of their punishments will show how greatly wroth with them He is. 19. Now, therefore, write ye this song. It seems absurd that a useless remedy should be applied to an incurable disease. Why does not God rather correct their wickedness, and by His Spirit mold their hearts to obedience, than pour forth words in vain into their deaf ears? Thus do proud and profane men mock at this mode of dealing with them, as if God, throwing away His labor, were deluding unhappy men. We must bear in mind, however, that the preaching of the word, although it is a savior of death to them that perish, is still a sacrifice of sweet savior to God; nor is it to be considered thrown away and ineffectual, when it convicts the ungodly more and more, and renders them altogether inexcusable. And God expressly declares that this would be the use of the song as “a witness” against those, from whose mouth it should proceed. To some, indeed, it was profitable unto salvation; for, when subdued by chastisement, they at length learnt from it that their iniquities were the source and cause of all their evils. For, however God may redouble the blows of His scourges, unbelievers, who are without instruction, reap no advantage from them. Thus, this song was the means of assisting the elect to seek after repentance, when they were smitten by the hand of God. Still, although the word of God should do nothing more than condemn its hearers to death, yet it would be enough that it was a sweet savor to Himself. It seems by no means accordant with our reason that God should have given this command to Isaiah; “Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed,” (Isaiah 6:9, 10) but, with respect to the secret judgments of God, whereby all our senses must be overwhelmed, let sober-mindedness be our wisdom. 20. But when I shall have brought them. In other words, God again enlarges upon the atrociousness of their iniquity, in that, when He had dealt liberally with the Israelites, they would turn His benefits into occasions of perversity, since nothing can be more base than such ingratitude, he says, then, that He will perform to them, unworthy as they are, that which he has sworn, so that He might thus be faithful to His promises. He commends the fertility of the land, since this striking pledge of His indulgence should have attracted them by its sweetness to love so beneficent a Father in return. Hence, therefore, the perverseness of their nature is demonstrated, inasmuch as, when full, they would kick against Him, like horses which become intractable from high feeding. But, after having complained of their future rebellion, He again says, that when they shall have been brought into sore straits, and overwhelmed with miseries, this song would be “as a witness,” as if they should proclaim in it their own condemnation. When He says that He knew their disposition, ▼▼ A. V., “Their imagination.” “The thing forged in their heart.” — Ainsworth. “Figmentum;” Taylor, from יצר, fingere, formare
or what they forged within them, (for the word employed is יצר, yetzer, which is equivalent to figment, or imagination, and includes all the thoughts and feelings,) it is apparent that He was by no means unaware how in He was bestowing His benefits upon such unworthy persons, but that He thus contended with their unworthiness, in order that His goodness might be the more conspicuous; and also that He desired this instruction to be set before them, ungodly and hopeless as they were, which He knew they would despise, so as to render them all the more inexcusable by this test. But it may be objected, Why then did He not turn their hearts to better things? for thus do ungodly railers allow themselves to dispute with Him; but let us rather reflect on the words of Paul, “Nay but, O man, who art thou that repliest against God? Hath not the potter power over the clay, to make” of it vessels according to his own will? (Romans 9:20, 21.) And, “Who hath first given to him, and it shall be recompensed unto him again?” (Romans 11:35.) So will it come to pass, that we shall exclaim with trembling, Oh, how deep are the judgments of God; how incomprehensible are His ways! That God should judge from their former life what they would be hereafter, does not seem very logical; but these two clauses are to be taken connectedly, that God foresees that nothing else is to be expected from them, but that they would be carried away into sin by their unbridled lust; and secondly, that it had already been sufficiently manifested by their many iniquities how desperate was their obstinacy. 23. And he gave Joshua the son of Nul, a charge. The more difficult was the task of Joshua, the more needful was it that he should be encouraged to exert himself, and to beware of failure. For this reason his charge is repeated, although in his person all the others were at the same time confirmed. Moses grounds it on the promise of God, which has been so often mentioned; and says that Joshua had been chosen to complete the work of deliverance already begun; for it was hardly credible that the disciple should be not only superior to his master, but that a man of humble position should be elevated to the dignity from which the sovereign Prophet, and God’s chief minister, had been degraded, unless this was done by the decree and ordinance of God. At the same time, however, he makes him more confident of the result of his calling, by promising him that God, who was the mover of this expedition, would be with him; for He has the power to accomplish every work to which He has appointed any one of us. 24. And it came to pass, when Moses had made an end. By “the words of this law,” we must understand not only those which are embraced in this book, but in the other three also; and there is an implied antithesis between the two tables written by God’s hand, and the exposition which was afterwards added, lest there should be any obscurity respecting God’s will on account of the brevity with which it was delivered. At the very beginning, indeed, God had set forth whatever it was useful for them to know, but it was His will that what He had briefly comprehended in the Decalogue should be more fully unfolded, and not only so, but that it should be also committed to writing, lest it should be forgotten. We know how inclined to vanity is the mind of man, nay, how willfully it is led away into error by its levity; whilst it has other faults also, such as inquisitiveness, and audacity in invention, and the love of novelty. Thus religion would have been corrupted in a thousand ways, had not its rule been diligently written down for posterity. Moreover, since the books of Moses were for a long time buried through the carelessness of the people and the priests, what darkness of error would have overspread the minds of all, if nothing had been written down! Since the two Tables were enclosed in the Ark of the Covenant, a place at the side was assigned to the interpretation, so that they might have no doubt but that it proceeded from the same Divine Author; and, since the Decalogue is repeated in these books, it was not at all necessary that the Ark should be opened; which was not lawful, because they might seek in the books of Moses the instruction which was hidden in the Tables. This, indeed, we must remember, that the volume was placed near the Ark in token of its dignity, so that, when it was taken from thence by the Levites, it might be listened to with greater reverence. When it is said, “That it may be there for a witness against thee,” this is not addressed to the Levites alone, but relates generally to the whole people, though the general statement is directed to them as one member of the whole body. But further, although the application of its doctrine is manifold, still one point only is adverted to; for the Law was not written with the single object of being a witness to condemn the people, but to be the rule of a pious and holy life, and a testimony of God’s favor. But, since he had to do with hard and proud minds, Moses declares that, whenever its doctrine shall be set forth, it will render their perverseness inexcusable. 27. For I know thy rebellion. The reason is given why he passed over the utility of his doctrine, and only cited it as a witness against the Israelites in terms of severity and reproach, viz., because he had found them by experience to be of a “stiff neck,” (of which expression I have spoken elsewhere,) and has no confidence that they will be more tractable hereafter. He argues from the less to the greater; for, if, while such a leader as theirs was alive, they were rebellious, they were likely to assume greater audacity when he was dead. For we know of what avail is the authority of a great and excellent person to restrain the licentiousness of a people. At the same time, Moses does not arrogate so much to himself as to say that the good condition of the people depended upon his presence, but, pointing out their danger, he seeks to render them more obedient after his death. 28. Gather to me all the elders of your tribes. Special reference is here made to the Song, which we gather from the last verse to have been alone recited. Moses, indeed, appears to contradict himself when he commands the elders and officers only to be called to listen, whereas he soon afterwards records that he read it to the whole people. But these two things are easily reconciled, when we remember the order which he was accustomed to observe in gathering the multitude together; for it is manifest from many passages that they were not called together promiscuously, but that the heads of tribes, and the princes of the people, each of them led their band; so that the assembling of the elders here mentioned, is so far from excluding the rest of the multitude, that it rather indicates that the whole people were gathered together by their tribes and classes. And this we may infer from the context, for assuredly he did not “call heaven and earth to record against” the officers only; and yet so he seems to signify. Under the leaders, therefore, the whole multitude is included. The Song of Moses It was the perverse nature of the people which extorted from Moses that unmixed bitterness with which he again addresses them. Doubtless he would have desired to leave a pleasing and joyful recollection of himself, and therefore would willingly have exhorted them to the performance of their duties, either with blandness, or at any rate with placidity, but their stubbornness compelled him to testify his indignation in the severity of his address. Besides, he does not judge from conjecture what they would do, but expressly declares that he knew it for certain, unquestionably because the Spirit, in dictating the Song, had also informed him of it. He indicates their revolt by two words, corrupting, and turning aside from the way; but, inasmuch as in the first there is an ellipsis, for the active verb is used without any word for it to govern, some supply “the way of the Lord.” I have, however, followed a different reading, ▼
▼ It is S.M. who has thought fit to fill out the Hebrews idiom, by adding the words, “the way of the Lord.” A. V. supplies yourselves, in its italics, as C. has done; but modern critics would not call this “following a different reading.” — W.
which seems more correct, for the signification of the word is rather passive than transitive. He points out the manner of their corruption, declaring that they will depart from the way which they had learned; for this was their perfect soundness, to obey God, and to follow the way which he showed them. By forsaking the Law, then, they were corrupted. Moreover, Moses indirectly reproves their ingratitude, inasmuch as he had thrown away his labor upon such despisers of pious instruction. Thus he desires that this song should be recited by them, in order that, when afflicted and half-consumed by miseries, they might at last learn that God is a just avenger. And the advantage of this assurance was, that those, whose state was not altogether desperate, should at length return to their senses; whilst the reprobate should be more and more condemned. We have elsewhere seen what it is to call heaven and earth to witness. ▼▼ See on Deuteronomy 4:26, vol. 3, p. 269.
Deuteronomy 32 | Deuteronomy 32:1-52 | |
| 1. Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. | 1. Auseultate coeli, et loquar, et audiat terra eloquia oris mei. |
| 2. My doctrine shall drop as the rain, my speech shall distill as the dew; as the small rain upon the tender herb, and as the showers upon the grass: | 2. Stillabit, ut pluvia, doctrina mea: stillabit ut ros eloquium meum, ut pluviae gramen, et ut irabet super herbam. |
| 3. Because I will publish the name of the Lord; ascribe ye greatness unto our God. | 3. Quia nomen Jehovae invocabo: date magnitudinem Deo nostro. |
| 4. He is the Rock, his work is perfect; for all his ways are judgment: a God of truth, and without iniquity; just and right is he. | 4. Dei perfectum est opus: omnes enim viae ejus judicium: Deus veritas, et non est iniquitas, justus et rectus est. |
| 5. They have corrupted themselves; their spot is not the spot of his children: they are a perverse and crooked generation. | 5. Corrupit sese illi, non filii ejus, macula eorum, generatio prava et perversa. |
| 6. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? | 6. Jehovae retribuitis istud popule stulte et insipiens: nonne ipse est pater tuus qui acquisivit te, ipse fecit te, et praeparavit te? |
| 7. Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. | 7. Memento dierum seculi, intellige annos generationis et generationis, interroga patrein tuum, annuntiabit tibi: senes tuos, et dicent tibi. |
| 8. When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel: | 8. Quando haereditates distribuit Excelsus gentibus, quando separavit filios hominum, statuit terminos populorum pro numero filiorum Israelis. |
| 9. For the Lord’s portion is his people; Jacob is the lot of his inheritance. | 9. Pars enim Jehovae populus ejus, Jacob sors haereditatis ejus. |
| 10. He found him in a desert land, and in the waste howling wilderness: he led him about, he instructed him, he kept him as the apple of his eye. | 10. Invenit eum in terra deserti, et in vastitate horroris deserti: circunduxit eum, introduxit eum, custodivit eum, ut pupillam oculi sui. |
| 11. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; | 11. Ut aquila quae excitat nidum suum, super pullos suos cubat, expandit alas suas, assumit eum, portando super alas suas. |
| 12. So the Lord alone did lead him, and there was no strange god with him. | 12. Jehova solus deduxit eum, et non fuit eum illo deus alienigenae. |
| 13. He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; | 13. Equitare fecit eum super excelsa terrae, et comedit fructus agri, et fecit ut sugeret mel e petra, et oleum e silice petrae. |
| 14. Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. | 14. Butyrum bovis, et lac ovium, cum adipe agnorum, et arietes filios Basan, et hircos una cum adipe granorum tritici, et sanguinem uvae bibisti rubicundum. |
| 15. But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness: then he forsook God which made him, and lightly esteemed the Rock of his salvation. | 15. Et impinguatus est Rectus, et recalcitravit: impinguatus es, in-rassatus es, operuisti: et dereliquit Deum qui fecit eum, ac despexit Ileum salutem suam. |
| 16. They provoked him to jealousy with strange gods, with abominations provoked they him to anger. | 16. Provocaverunt eum ad zelum super extraneos, per abominationes irritaverunt eum. |
| 17. They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. | 17. Sacrificaverunt daemoniis, non Deo, diis quos non noverant, novis qui de propinquo venerunt quos non timuerunt patres vestri. |
| 18. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. | 18. Dei qui genuit te, oblitus es, oblitus es, inquam, Dei qui creavit te. |
| 19. And when the Lord saw it, he abhorred them, because of the provoking of his sons and of his daughters. | 19. Quum autem vidisset Jehova, exacerbatus est irritatione filiorum et filiarum suarum. |
| 20. And he said, I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. | 20. Et dixit, Abscondam faciem meam ab eis, Videbo quid in novissimo eorum: generatio enim perversitatum sunt: et filii in quibus nulla est fides. |
| 21. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. | 21. Ipsi ad zelum provocaverunt me, in eo quod non est Deus, ad iracundiam me provocaverunt in vanitatibus suis: et ego ad zelum provocabo eos in eo qui non est populus: in gente stulta provocabo eos ad iram. |
| 22. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. | 22. Ignis enim succendetur in excandescentia mea, et ardebit usque ad infernum inferiorem: devorabitque terram et fructum ejus, et inflammabit fundamenta montium. |
| 23. I will heap mischiefs upon them; I will spend mine arrows upon them. | 23. Cumulabo super eos mala, sagittas meas consumam in eis. |
| 24. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. | 24. Combusti erunt fame, et comesti aegritudine calida, et excisione amara: dentes quoque bestiarum immittam in eos cum veneno serpentium super terram. |
| 25. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also, with the man of gray hairs. | 25. Foris orbabit gladius, et in cubiculis erit terror: etiam juvenem, etiam virginera, lactentem cum viro sene. |
| 26. I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: | 26. Dicerem, Dispergam eos per angulos, cessare faciam ex hominibus memoriam eorum. |
| 27. Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this. | 27. Nisi iram inimici timerem, ne forte alienos se ostentent hostes eorum: ne forte dicant, Manus nostra excelsa, neque Jehova operatus est omnia ista. |
| 28. For they are a nation void of counsel, neither is there any understanding in them. | 28. Gens enim perdita consiliis sunt, nec est illis intelligentia. |
| 29. Oh that they were wise, that they understood this, that they would consider their latter end! | 29. Si sapientes essent, intelligerent novissimum suum. |
| 30. How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? | 30. Quomodo persequutus fuisset unus mille, et duo fugassent decem millia, nisi quod Deus eorum vendisset eos, et Jehova tradidisset eos? |
| 31. For their rock is not as our Rock, even our enemies themselves being judges. | 31. Nam non est sient Deus noster, Deus illorum: et inimici nostri sunt judices. |
| 32. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: | 32. Ex vite enim Sodom est vitis eorum, et ex vitibus Emorrhaeorum uvae eorum, uvae veneni, botri amaritudinum sunt eis. |
| 33. Their wine is the poison of dragons, and the cruel venom of asps. | 33. Venenum draconum, vinum eormn: et venenum aspidum crudele. |
| 34. Is not this laid up in store with me, and sealed up among my treasures? | 34. Nonne est reconditum apud me, obsignatum in thesauris meis? |
| 35. To me belongeth vengeance and recompense: their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. | 35. Mea est ultio, et retributio, tempore nutabit pes eorum: quia propinquus est dies afflictionis eorum, et festinant quae futura sunt eis. |
| 36. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. | 36. Quia judicabit Jehova populum suum, et super servos suos poenitebit ipsum, quum videbit quod abierit manus, et non sit clausus et derelictus. |
| 37. And he shall say, Where are their gods, their rock in whom they trusted; | 37. Et dicet, Ubi sunt dii eorum, deus in quo sperabant? |
| 38. Which did cat the fat of their sacrifices, and drank the wine of their drink-offerings? let them rise up and help you, and be your protection. | 38. Qui adipem sacrificiorum illorum comedebant, et bibebant vinum libaminis illorum: surgant et opitulentur vobis, sit super vos absconsio. |
| 39. See now that I, even I, am he, and there is no god with me: I kill and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. | 39. Videte nunc quod ego, ego suae, et non sunt dii mecum: ego mori faciam, et vivere faciam: percutiam, et ego sanabo, et nemo est qui de manu mea eruat. |
| 40. For I lift up my hand to heaven, and say, I live for ever. | 40. Certe levabo ad coelum manum roeare, et dicam, Vivo ego in seculum. |
| 41. If I whet my glittering sword, and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me. | 41. Si acuero aciem gladii mei, et arripuerit judiceum manus mea, reddam ultionem hostibus meis, et odio habentibus me retribuam. |
| 42. I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain, and of the captives, from the beginning of revenges upon the enemy. | 42. Inebriabo sagittas meas sanguine, et gladius meus devorabit carnem, sanguine, inquam, occisorum et captivorum a capite in ultionibus inimici. |
| 43. Rejoice, O ye nations, with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. | 43. Laudate Gentes populum ejus, quia sanguinem servorum suorum vindceabit, et vindictam reddet hostibus suis, et propitius erit terrae suae, populo suo. |
| 44. And Moses came and spake all the words of this song in the ears of the people, he and Hoshea the son of Nun. | 44. Venit autem Moses, et recitavit omnia verba cantici istius in auribus populi, ipse et Josue filius Nun: |
| 45. And Moses made an end of speaking all these words to all Israel: | 45. Et finivit Moses recitare omnia verba ista ad universum Israelem: |
| 46. And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. | 46. Dixitque illis, Adjicite cor vestrum ad omnia verba quae ego testificor adversum vos hodie, ut praecipiatis ea filiis vestris, ut custodiant, et faciant omnia verba legis istius. |
| 47. For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land whither ye go over Jordan to possess it. | 47. Non enim verbum hoc inane a vobis, sed est vita vestra, et per hoc verbum prolongabitis dies super terram ad quam possidendam vos transitis Jordanem. |
| 48. And the Lord spake unto Moses that self-same day, saying, | 48. Loquutusque est Jehova ad Mosen eo ipso die, dicendo: |
| 49. Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho, and behold the land of Canaan, which I give unto the children of Israel for a possession; | 49. Ascende in montem Abarim istum, montem Neboh, qui eat in terra Moab, et qui est e regione Jericho, et vide terram Chenaan, quam ego do filiis Israel in haereditatem. |
| 50. And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother did in mount Hor, and was gathered unto his people: | 50. Et morere in monte ad quem ascendis, et congregare ad populos tuos, quemadmodum mortuus est Aharon frater tuus in Hor monte, et congregatus est ad populos suos. |
| 51. Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. | 51. Et quod praevaricati estis me in medio filiorum Israelis ad aquas jurgii Cades desertl Sin, eo quod non sanctificastis me in medio filiorum Israelis: |
| 52. Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel. | 52. E regione quidera videbis terram, sed illuc non ingredieris ad terram illam quam do filiis Israelis. |
Copyright information for
CalvinCommentaries