Leviticus 26
ITS REPETITION 3. If ye walk in my statutes. We have now to deal with two remarkable passages, in which he professedly treats of the rewards which the servants of God may expect, and of the punishments which await the transgressors. I have indeed already observed, that whatever God promises us on the condition of our walking in His commandments would be ineffectual if He should be extreme in examining our works. Hence it arises that we must renounce all the compacts of the Law, if we desire to obtain favor with God. But since, however defective the works of believers may be, they are nevertheless pleasing to God through the intervention of pardon, hence also the efficacy of the promises depends, viz., when the strict condition of the law is moderated. Whilst, therefore, they reach forward and strive, reward is given to their efforts although imperfect, exactly as if they had fully discharged their duty; for, since their deficiencies are put out of sight by faith, God honors with the title of reward what He gratuitously bestows upon them. Consequently, “to walk in the commandments of God,” is not precisely equivalent to performing whatever the Law demands; but in this expression is included the indulgence with which God regards His children and pardons their faults. The promise, therefore, is not without fruit as respects believers, whilst they endeavor to consecrate themselves to God, although they are still far from perfection; according to the teaching of the Prophet, “I will spare them as a man spareth his own son that serveth him,” (Malachi 3:17;) as much as to say, that their obedience would not be acceptable to Him because it was deserving, but because He visits it with His paternal favor. Whence it appears how foolish is the pride of those who imagine that they make God their debtor, as if according to His agreement. The restriction of the recompense, which is here mentioned, to this earthly and transitory life, is a part of the elementary instruction of the Law; for, just as the spiritual grace of God was represented to the ancient people by shadows and images, so also the same principle applied also both to rewards and punishments. Reconciliation with God was represented to them by the blood of cattle; there were various forms of expiation, but all outward and visible, because their substance had not yet appeared in Christ. For the same reason, therefore, because so clear and familiar an acquaintance with eternal life, and the final resurrection, had not yet been attained by the Fathers, as now shines forth in the Gospel, God for the most part shewed forth by external proofs that He was favorably disposed to His people or offended with them. Because now-a-days God does not openly take vengeance on sins as of old, fanatics infer that He has almost changed His nature; nay, on this pretense, the Manicheans ▼▼ “Through him (Manes) Christianity was to be set free from all connection with Judaism.” — Neander’s Church Hist., (Rose’s Transl.,) vol. 2, p. 145. “The theological error which naturally and immediately flowed from these principles, (i.e., the principles of Dualism,) was the entire rejection of the authority of the Old Testament. In respect to this question, Manes was compelled by his adoption of the oriental philosophy to reject the theosophy of the Jews.” — Waddington’s Hist. of the Church, vol. 1 p. 154.
imagined that the God of Israel was different from ours. But this error springs from gross and disgraceful ignorance; for, by not distinguishing His different modes of dealing, they do not hesitate impiously to cut God Himself in two. The earth does not now cleave asunder to swallow up the rebellious: ▼▼ “Comme Core, Dathan, et Abiram.” — Fr.
God does not now thunder from heaven as against Sodom: He does not now send fire upon wicked cities as He did in the Israelitish camp: fiery serpents are not sent forth to inflict deadly bites: in a word, such manifest instances of punishment are not daily presented before our eyes to make God terrible to us; and for this reason, because the voice of the Gospel sounds much more clearly in our ears, like the sound of a trumpet, whereby we are summoned to the heavenly tribunal of Christ. Let us then learn to tremble at that sentence, which banishes all the wicked from the kingdom of God. So, on the other hand, God does not appear, as of old, as the rewarder of His people by earthly blessings; and this because we “are dead, and our life is hid with Christ in God;” because it becomes us to be conformed to our Head, and through many tribulations to enter the kingdom of heaven. Thus, the greater are the adversities that oppress us, the more cheerfully it behooves us to lift up our heads, until Christ shall gather us into the fellowship of His glory, and to pursue the course of our calling for the hope which is set before us in heaven; in a word, “denying ungodliness and worldly lusts, to live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God, and our Savior Jesus Christ.” (Titus 2:12, 13.) I admit, indeed, the truth of what Paul teaches, that “godliness” even now has “the promise of the life that now is, as well as of that which is to come,” (1 Timothy 4:8;) and assuredly believers already taste on earth of that blessedness which they shall hereafter enjoy in its fullness. God also inflicts His judgments on the ungodly in order to remind us of the last judgment; but still the distinction to which I have adverted is obvious, that since God has opened to us the heavenly life in the Gospel, He now calls us directly to it, whereas He led the Fathers to it as it were by steps. For this reason Paul elsewhere teaches, that believers are afflicted in this world as “a manifest token of the righteous judgment of God, that they may be counted worthy of the kingdom of God for which they also suffer, seeing it is a righteous thing with God to recompense,” etc. (2 Thessalonians 1:5, 6.) In short, let us no more wonder that the Israelites were only attracted and alarmed by temporal rewards and punishments, than that the land of Canaan was to them a symbol of their eternal inheritance, in which, nevertheless, they confessed themselves strangers and pilgrims; from whence the Apostle correctly concludes, that they desired a better country. (Genesis 47:9; Psalm 39:12; Hebrews 11:16.) And thus the wild absurdity of those is refuted, who suppose that the Fathers were contented with perishable felicity, as if God merely gorged them in a tavern. ▼▼ “This discussion, which would have been most useful at any rate, has been rendered necessary by that monstrous miscreant Servetus, and some madmen of the sect of the Anabaptists, who think of the people of Israel as they would do of some herd of swine, absurdly imagining that the Lord gorged them with temporal blessings here, and gave them no hope of a blessed immortality.” — Institutes, B. 2. ch. 10. sect. 1. Cal. Soc. Trans., vol. 1, p. 501.
Still the distinction which I have noted remains, that God manifested Himself more fully as a Father and Judge by temporal blessings and punishments than since the promulgation of the Gospel. 4. Then I will give you rain in due season. He might in one word have promised great abundance of food, but, that His grace may be more illustrious, the instruments are mentioned which He employs for its supply. He might give us bread as He formerly rained down manna from heaven; but in order that the signs of His paternal solicitude may be constantly before us, after the seed is sown, the earth requires rain from heaven; and thus the order of the seasons is so regulated that every day may renew the memory of God’s bounty. For this reason rain is mentioned, and the increase of the fruits of the earth; and the continued succession of thrashing, the vintage, and sowing-time, indicates a very abundant supply of corn and wine. For, if the harvest be small, there will not be much work to occupy the husbandman; and, if the vintage be light, hence also will arise an unsatisfactory period of leisure. But when God declares that from harvest to sowing-time they shall have constant employment, He bids them expect a fruitful year, as immediately follows, “ye shall eat your bread to the full.” And since no prosperity can be gratifying without peace, He says that they shall be quiet and free from all disturbance. And this must be carefully observed that, so unpalatable are all God’s blessings without the seasoning of tranquillity, nothing is more wretched than inquietude. The sum is, that for the true servants of God not only is there food laid up with Him, but also its peaceful and pleasant enjoyment, since it is in His power and will to drive far from them all annoyances. Still these two things do not seem altogether consistent with each other, that there shall be none to make them afraid, and that they shall subdue their enemies, so that ▼▼ The oversight of ten for five here is scarcely worth noticing.
ten shall suffice to chase a hundred; for of what use would their military strength be if there were no enemies to trouble them? But if we may take the latter sentence disjunctively, there will be no absurdity, viz., if it should happen that war be brought against them, they should fight successfully. Still the easiest solution of this difficulty is, that it soon afterwards was necessary for them to contend with a great multitude of enemies, in order to obtain possession of the land. We gather from the accommodation by the Prophets of this peculiar blessing of a secure and tranquil life to the kingdom of Christ, that the promises, which from the nature of the Law were of none effect, are still useful for believers; for, when God has reconciled them to Himself, He also liberally bestows upon them what they have not deserved; and yet their obedience, such as it is, is also rewarded. 9. For I will have respect unto you ▼▼ Literally, “I will turn myself to you.”
God is said to “turn Himself” to the people, whom He undertakes to cherish and preserve; just as also when He forsakes those who have alienated themselves from Him, He is said to be turned away from them. Hence the common exhortation in the Prophets, “Be ye turned to me, and I will be turned to you;” whereby God reminds us that He has not promised in vain what we here read. Therefore the eyes of the Lord are over the righteous, to confirm His covenant towards them by watching for their safety. Hence, too, we are also taught, that when we depart from God, His covenant is made void by our own fault; wherewith Jeremiah reproaches the Israelites. (Jeremiah 31:32.) In order, therefore, that God’s covenant should remain firm and effectual, it is not only necessary that the Law should be engraven on our hearts, but also that He should add another grace, and not remember our iniquities. When He says, “Ye shall eat old store,” He again magnifies their abundance; for, whereas scarcity compels us to make immediate use of the new fruits, so it is a great sign of abundance to bring forth old wheat from the granary, and old wine from the cellar. The continuance of His bounty is represented in the end of the verse, where He says that there shall be no place for the new fruits, unless they empty their store-houses; because ▼▼ This last sentence omitted in Fr.
it might happen that, after a year of scarcity, all their storehouses should be empty, and there would be no new corn to succeed in place of the old. 11. And I will set my tabernacle among you. He alludes, indeed, to the visible sanctuary in which He was worshipped; still He would shew them that it should be effectually manifested, that He had not chosen His home amongst them in vain, inasmuch as He would exert His power by sure proofs to aid and preserve them. In a word, He signifies that the sanctuary would not be an empty sign of His presence, but that the reality should correspond with the sign; and this He further confirms in the next verse, where He says that He would “walk among” them. For as yet they had not arrived at their place of rest, and therefore had need of Him as their Leader, in order that their journey might be prosperous. Although He does not say in express terms that they should be spiritually blessed, still there is no doubt but that He lifts their thoughts above the world when He promises that He would be their God; for this expression, “I will be your God,” contains, as Christ interprets it, the hope of eternal immortality; because He is the fountain of life, and “not the God of the dead.” (Matthew 22:32.) The true and solid felicity, then, is now promised, which was typically represented. For this reason David, although he greatly magnifies the earthly blessings of God, yet, by the conclusion which he adds, demonstrates that he did not stop short with them; “God’s mercy (he says) shall follow me all the days of my life, and I will dwell in the house of the Lord, to length of days.” ▼
14. But if ye will not hearken unto me. Thus far a kind invitation has been set before the people in the shape of promises, in order that the observance of the Law might be rendered pleasant and agreeable; since, as we have already seen, our obedience is then only approved by God when we obey willingly. But, inasmuch as the sluggishness of our flesh has need of spurring, threatenings are also added to inspire terror, and at any rate to extort what ought to have been spontaneously performed. It may seem indeed that it may thus be inferred that threats are absurdly misplaced when applied to produce obedience to the Law, which ought to be voluntary; for he who is compelled by fear will never love God; and this is the main point in the Law. But what I have already shewn, will in some measure avail to solve this difficulty, viz., that the Law is deadly to transgressors, because it holds them tight under that condemnation from which they would wish to be released by vain presumptions; whilst threats are also useful to the children of God for a different purpose, both that they may be prepared to fear God heartily before they are regenerate, and also that, after their regeneration, their corrupt affections may be daily subdued. For although they sincerely desire to devote themselves altogether to God, still they have to contend continually with the remainders of their flesh. Thus, then, although the direct object of threats is to alarm the reprobate, still they likewise apply to believers, for the purpose of stimulating their sluggishness, inasmuch as they are not yet thoroughly regenerate, but still burdened with the remainders of sin. 15. And if ye shall despise my statutes. This seems only to apply to ungodly and depraved apostates, who deliberately revolt from the service and worship of God: for if a person falls through infirmity, and offends from levity and inconsideration, he will not be said to have despised God’s Law, or to have made void His covenant. And certainly it is probable that God designedly spoke of gross rebellion, which could not be extenuated under the pretense of error. Still it must be borne in mind that all transgressors, whether they have violated the Law in whole or in part, are brought under the curse. But God would remind His people betimes to what lengths those at last proceed who assume the liberty of sinning; and also from what source all transgressions arise. For, although every one who turns out of the right path into sin does not altogether repudiate or abominate the Law, yet all sins betray contempt of the Law, and tend to break the covenant of God. He justly, therefore, denounces them as covenant-breakers, and proud despisers, unless they obey His commandments: and, first, He threatens that He will destroy them with “terror, consumption,” and other diseases; and then adds external calamities, such as scarcity of corn, violent invasions of enemies, and the plunder of their goods; of which it will be more convenient to speak more fully in expounding the passage in Deuteronomy. 18. And if ye will not yet for all this hearken. The gradation of punishments, which is here mentioned, shews that they are so tempered by God’s kindness, that He only lightly chastises those whose stupidity or hardness of heart he has not yet proved; but when obstinacy in sin is superadded, the severity of the punishments is likewise increased; and justly so, because those who, being admonished, care not to repent, wage open war with God. Hence the more moderately He deals with us, the more attentive we ought to be to His corrections, in order that even the gentle strokes, which He in His kindness softens and tempers, may be enough. Paul says that hypocrites heap up to themselves a treasure of greater vengeance, if they take occasion from His forbearance to continue unmoved, (Romans 2:4, 5;) for those who do not repent, when admonished by light chastisements, are the less excusable. Wherefore let us give heed to that exhortation of David, that we “be not as the horse, or as the mule, which have no understanding, whose mouth must be held in with bit and bridle;” because “many sorrows shall be to the wicked.” (Psalm 32:9, 10.) In sum, as soon as God has begun to put forth His hand to smite us, there is one remedy whereby He may be appeased, i e., teachableness. It would be more prudent of us to anticipate Him, and to return to Him of our own accord, though He should withhold punishment; but when we are smitten without profit, it is a sin of obstinate wickedness. He threatens, therefore, that unless they repent when smitten with the ferule, He will use the rod to correct them. When He says, “I will punish you seven times more,” He does not mean to define the number, but, according to the common phrase of Scripture, uses the number seven, by way of amplification. In the next verse He shews that there is a just cause for His becoming more severe, because they cannot be subdued except by violent means; for although the word גאון, ▼▼ See Margin A.V.
(Psalm 23:6.) And elsewhere, when he had said that they are happy, to whom God abundantly supplies all things (needful, ▼▼ Added from Fr.
) presently adds, as if in explanation, “Happy is that people, whose God is the Lord.” (Psalm 144:15.) Finally, He recalls to their recollection that He had been their Deliverer, that they may assuredly gather from what was past, that the flow of His grace would be continuous, if only they themselves do run the course unto which He had called them. Deuteronomy 28 | Deuteronomy 28:1-14 | |
| 1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: | 1. Et erit, si audiendo audieris vocem Jehovae Dei tui, ut custodias ad faciendum omnia praecepta ejus quae ego paecipio tibi hodie: tunc constituet to Jehova Deus tuus superiorem onmibus gentibus terrae. |
| 2. And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. | 2. Et venient super to omnes benedictiones istae, apprehendentque te, si modo obedieris voci Jehovae Dei tui. |
| 3. Blessed shalt thou be in the city, and blessed shalt thou be in the field. | 3. Benedictus eris in urbe ipsa, et benedictus eris in agro. |
| 4. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. | 4. Benedictus fructus ventris tui, et fructus terrae tuae, et fructus jumenti tui, foetus boum tuorum et greges ovium tuarum. |
| 5. Blessed shall be thy basket and thy store. | 5. Benedictum canistrum tuum, et conspersio tua. |
| 6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. | 6. Benedictus eris in tuo ingressu, et benedictus eris in egressu tuo. |
| 7. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways. | 7. Dabit Jehova hostes trios qui insurrexerint in te, percussos coram te, per viam unam egredientur ad te, et per septem vias fugient coram te. |
| 8. The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee. | 8. Mandabit Jehova tecum benedictionem in horreis tuis, et in omni ad quod miseris manum tuam: et benedicet tibi in terra quam Jehova Deus tuus dat tibi. |
| 9. The Lord shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways. | 9. Statuet te Jehova sibi in populum sanctum, quemadmodum juravit tibi, quum custodieris praecepta Jehovae Dei tui, et ambulaveris in viis ejus. |
| 10. And all people of the earth shall see that thou art called by the name of the Lord, and they shall be afraid of thee. | 10. Tunc intelligent omnes populi quod nomen Jehovae invocatum sit super te, et timebunt sibi a te. |
| 11. And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. | 11. Et abundare faciet to Jehova in bonum fructu ventris tui, et fructu jumenti tui, et fructu terrae tuae, super terram quam juravit Jehova patribus tuis se daturum tibi. |
| 12. The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow. | 12. Aperiet Jehova tibi thesaurum suum optimum, coelum, ut det pluviam terrae tuae in tempore suo, et benedicat omni operi marius tuae, et mutuabis gentibus multis, tu vero non accipies mutuum. |
| 13. And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them: | 13. Ponetque te Jehova in caput, et non in candam, erisque duntaxat sursum, et non deorsum: quando obedieris praeceptis Jehovae Dei tui, quae ego praecipio tibi hodie ut custodias et facias. |
| 14. And thou shalt not go aside from any of the words which I command thee this day, to the right hand or to the left, to go after other gods to serve them. | 14. Neque recesseris ab omnibus verbis quae ego praecipio vobis hodie, ad dextram aut ad sinistram, eundo post deos alienos ut colatis eos. |
▼ “Applied to men, it signifies superior honor, virtue; excellency, lustre; or pride, arrogance, haughtiness.” Taylor’s Concordance, in voce, גאה
geon, is not always used in a bad sense, still, in this passage, it signifies that they are disobedient, being puffed up to be proud by their power; for, as Moses says elsewhere, Israel “waxed fat, and kicked” against God, just as horses grow restive by being overfed. He therefore calls their obstinacy, wherein they became more hardened, although God spared them, “the pride of their power;” for prosperity begets security, in which stubborn men try their strength against the scourges of God. 21. And if ye walk. Translators give various renderings of the word קרי, ▼▼ “Fortuito.” — Lat. A noun from קרה, to meet, to run against, to occur. It is not from S M. that C. has learnt what he here correctly states, viz., that the Chaldee Paraphrast, or Onkelos in his Targum on the Pentateuch gives קשיו, hardness, as his interpretation of the word. — W
keri. The Chaldee takes it to mean with hardness, as if it were their purpose to contend against God. Jerome renders it ex adverso mihi, (in opposition to me;) but, since the word signifies an accidental occurrence, or contingency, this sense has seemed to me much the most appropriate. To “walk at adventures” (fortuito) with God, therefore, is equivalent to passing by His judgments with their eyes shut; and even so to stupify themselves as to ascribe their adversities to fortune, and thus not to be humbled beneath His mighty hand; for hence arises unconquerable obstinacy, when the sinner imagines that whatever he suffers happens by chance. Therefore Jeremiah inveighs against the Jews in a severe reproof, because they supposed that evil and good did not proceed from the ordinance and decree of God, (Lamentations 3:38;) for hence is engendered brutal madness, so that wretched men rush with all their might to their own destruction. It will accord very well, then, that if men do not take heed to God’s judgments, but rush onwards like furious beasts, His meeting with them will be, as it were, fortuitous, when He shall smite them indiscriminately, from right to left, high and low, as we say in French aller a tors et travers. This, therefore, the sinner at length obtains by his stupid obstinacy, that, overwhelmed by his manifold punishments, he sees no end to his troubles. Meanwhile there is no doubt but that Moses rebukes the iron obstinacy of the people, as David declares, that with the gentle God will be gentle, but that He will be stubborn, as it were, with the perverse. (Psalm 18:25, 26.) He finally points out the source of obstinacy, when the sinner is intoxicated by his stupidity into contempt for God, whilst he turns away from himself, as much as possible, the sense of His wrath. Let us learn, then, to withdraw our thoughts from vague speculations to the consideration of God’s hand in all the punishments which He inflicts; because hence will arise acknowledgment of our guilt, which may lead to repentance. Else that will occur which Isaiah seems to have taken from this passage, that God’s anger will never be turned away; but that, when we think that we are acquitted, His hand will be stretched out still. (Isaiah 9:12.) 25. And I will bring a sword upon you. There is no doubt but that He means the hostile swords of all the nations, whereby the Israelites were sorely afflicted; and teaches that whosoever should bring trouble and perplexity upon them were the just executioners of His vengeance; just as He constantly declares by the prophets that He was the Leader of the people’s enemies, and that the Assyrians and Chaldeans both fought under Him. He calls the Assyrian His axe, and the rod of His anger which He wields in His hand, (Isaiah 10:15, and 5;) and Nebuchadnezzar His hired soldier. He says that He will call the Egyptians with a hiss, and will arouse the Chaldeans by the sound of his trumpet. (Isaiah 7:20, 18, and elsewhere.) But since this point is sufficiently well known, there will be no occasion of further proofs. The sum is, that all wars are stirred by His command, and that the soldiers are armed at His will, and are strong in His strength. Hence it follows that He has innumerable forces by whose hand He may execute His vengeance whensoever He pleases. Afterwards, therefore, when the Israelites were harassed, and even cruelly oppressed by their enemies, God’s truth was manifested in all those continual defeats; whilst, from His great severity, we may gather how gross was the perversity of their conduct. 26. And when I have broken the staff of your bread. By these words God implies, that although He should not punish them by the sterility of the land, still He was prepared with other means for destroying them by famine. We shall indeed see hereafter that, when God was wroth, the earth in a manner shut up her bowels so as to produce no food; and that the heaven also grew hard so as not to fertilize it with dew or rain. In a word, all unseasonableness of weather and infertility of soil is a sign of the curse of God; but now He goes further, viz., that although there should be no scarcity of food, still they should suffer from hunger, when He had taken away its nourishing qualities from their bread. This curse confirms the instruction which we have seen elsewhere, that man does not live by bread, but by ▼▼ “Mais de la parole sortant de la bouche de Dieu, comme s’il inspiroit au pain la faculte de nous sustenter;” but by the word proceeding out of the mouth of God, as if He inspired the bread with the power of supporting us. — Fr.
the command of God, just as if the efficacy contained in the bread proceeded out of His mouth. (Deuteronomy 8:3.) And assuredly an inanimate thing could not give rigor to our senses except by the secret ordinance of God. He employs a very appropriate comparison, calling the support of bread, whereby man’s strength is refreshed, “the staff;” as we see the old and weak leaning on their sticks as they walk, when otherwise they would totter and fall. God says, then, that it is in His power to break this staff, so that their bread should only fill their stomachs without refreshing their strength. Ezekiel has borrowed from Moses this figure, which he makes use of in several places, (Ezekiel 4:16; 5:16; and 14:13,) although he there adverts to two sorts of punishment, like another Prophet, when He says, “Ye have sown much and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that; earneth wages, earneth wages to put it into a bag with holes;” and again, “Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it;” (Haggai 1:6, 9;) for he points out scarcity of food as one of God’s scourges, and the inability to profit by their abundance, as another; and with this Micah also accords, for after he has said, “Thou shalt eat, but not be satisfied,” he adds, “Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.” (Micah 6:14, 15.) But Moses, in order that the curse may be more apparent, says that there shall be abundance of bread; and also that there shall be no deception practiced in kneading and baking it; for that two ▼▼ C. is here at issue with the commentators in general. The usual view is that stated by Bush: “There shall be such a scarcity of bread that one ordinary oven shall answer for the baking of ten, that is a great many families; whereas in common circumstances one oven would serve (or rather be required) for one family.” Dr. Kitto supposes that “ten families, represented by their females, clubbed their dough together, and the produce being no more than an ordinary supply for one family, it was baked in one oven instead of each family, as usual, making a separate baking. Afterwards the cakes thus baked were proportioned by weight to the respective contributors, so precious was the bread. This is implied in the words, ‘shall deliver you your bread again by weight;’ which shews that the bread was previously theirs, and had been baked for them, not that it was sold to them by weight.”
women shall come to one oven together, who may mutually observe whether weight is duly given. He implies, therefore, that there shall be abundance in their hands, and yet, when they are filled, they shall not be satisfied. 29. And ye shall eat the flesh of your sons. This scourge is still more severe and terrible (than the others;) ▼▼ Added from Fr.
yet we know that the Israelites were smitten with it more than once. This savage act would be incredible; but we gather from it how terrible it is to fall into the hands of God, when men, by adding crime to crime, cease not to provoke His wrath. Jeremiah ▼▼ “Jeremie recite que cest acte monstreux est advenu de son temps;” Jeremiah relates that this monstrous act occurred in his own times. — Fr.
mentions this monstrous case among others: “The hands of the pitiful women have sodden their own children,” and prepared them for food, (Lamentations 4:10;) and hence, not without cause, he mourns that this had not been done elsewhere, that women should devour the offspring which they themselves had brought up. (Lamentations 2:20.) And ▼▼ See Josephus’ Jewish War, B. 7. c. 2.
the last siege of Jerusalem, which in the fullness of their crimes was, as it were, the final act of God’s vengeance, reduced the wretched people who were then alive to such straits, that they commonly partook of this unholy food. When He again declares that He “will cast their carcases upon those of their idols,” He shews by the very nature of the punishment that their impiety would be manifest; for apostates take marvelous delight in their superstitions, until God openly appears as the avenger of His service. But that their idols should be cast into a common heap with the bones of the dead, was as if the finger of God pointed out His abomination of their false worship. And then, because their last resource was in sacrifices, He declares that they should be of no avail for atonement; for, in the expression, “savour of peace,” ▼▼ “Savour of your sweet odours.” — A.V. “Odoris pacifici.” — Lat. “D’odeur paisible, ou de repos.” — Fr.
He embraces all the expiatory rites, by their confidence in which they were the more obstinate. Afterwards He threatens banishment as well as the desolation of the land; by which punishment He made it apparent that they were utterly renounced, as we shall again see a little further on. 34. Then shall the land enjoy her Sabbaths. In order that the observance of the Sabbath should be the more honored, God in a manner associated the land in it together with man; for whereas the land had rest every seventh year from sowing, and harvest, and all cultivation, He thus desired to stir up men more effectually to a greater reverence for the Sabbath. God now bitterly reproves the Israelites because they not only profane the Sabbath themselves, but do not even allow the land to enjoy its prescribed rest; for this repose of the seventh year did not hinder the land from continually groaning under a heavy burden as long as it nourished such ungodly inhabitants. He says, therefore, that the land was disturbed by ceaseless inquietude, and thus was deprived of its lawful Sabbaths, since it bore on its shoulders, as it were, and not without great distress, such impious despisers of God. Moreover, because the whole worship of God is sometimes included by synecdoche in the word Sabbath, (Jeremiah 17:21; Ezekiel 20:12,) He indirectly administers a sharp reproof to His people, because not only is He defrauded of His right by their impiety, but He cannot be duly honored in the Holy Land unless He expels them all from hence; as if He had said, that this was the only means that remained for the assertion of the honor due to His name, viz., that the land should be cleared of its inhabitants, and reduced to desolation; inasmuch as this extorted rest should be substituted in the room of the voluntary Sabbath. 39. And they that are left of you. This is another form of vengeance, that, although they may survive for a time, still they shall gradually pine away; and this may be referred both to those who go into captivity, and to those who shall remain in the land. He had before threatened that they should be destroyed either by famine or sword; but now lest they should boast that they had escaped, if they had not perished by a violent death, He pronounces that they also should die a lingering death; and He also declares the manner of it, viz., that He will fill their hearts with trembling, so that they should fly when none pursued them, (as Solomon also says, Proverbs 28:1,) and fear at the sound of a falling leaf. Thus He signifies that the ungodly shall be no better off, although free from external troubles, because they are afflicted internally by hidden torments; for although their audacity may proceed even to madness, still it cannot be but that their evil conscience should smite them continually. Their forgetfulness of God may sometimes stupify them; nay, they may seek to shake off all feeling; but, after God has suffered them thus to become brutalized, He presently interrupts their lethargy, and hurries them on so that they are their own executioners. This passage shews us that, the more strait-hearted the wicked are in their contempt of God, the weaker they become, so as to tremble at their own shadow; and this condition is far more wretched than to be cut off at a single blow. 40. If they shall confess their iniquity. Although Moses has been discoursing of very severe and cruel punishments, still he declares that even in the midst of this awful severity God is to be appeased if only the people should repent, notwithstanding that they may have stripped themselves of all hope of pardon by their long-continued sins. For he does not address sinners in general, but those who by their obstinacy and brutal impetuosity have come nearer and nearer to the vengeance of God; and even these he encourages to a good hope, if only they be converted from their hearts. Let us be assured, then, that God’s mercy is offered to the worst of men, who have been plunged by their guilt in the depths of despair, as though it reached even to hell itself. Whence, too, it follows, that all punishments are like spurs to rouse the inert and hesitating to repentance, whilst the sorer plagues are intended to break their hard hearts. Yet at the same time it must be observed that this favor is vouchsafed by special privilege to the Church of God; for Moses soon afterwards expressly assigns its cause, i e., that God will remember His covenant. Whence it is plain that God, out of regard to His gratuitous adoption, will be gracious to the unworthy whom He has elected; and whence also it comes to pass, that, provided we do not close the gate of hope against ourselves, God will still voluntarily come forward to reconcile us to Himself, if only we lay hold of the covenant from which we have fallen by our own guilt, like ship-wrecked sailors seizing a plank to carry them safe into port. But it will be well for us earnestly to examine the fruits of repentance which Moses here enumerates. In the first place stands confession, not such as is exacted under the Papacy, that wretched men should unburden themselves in the ear of a priest (sacrifici,) as if secretly disgorging their sins, but whereby they acknowledge themselves to be guilty before God. This confession stands contrasted both with the noisy complaints, and the subterfuges and evasions of the wicked. A memorable instance of it occurs in the case of David, who, when overwhelmed by the reproof of the Prophet Nathan, ingenuously confesses that he has sinned against God. (2 Samuel 12:13.) By the word “fathers” He magnifies the greatness of their sins, because for a long space of time they had not ceased to add sin to sin, as if the fathers had conspired with their children, and the children with their own descendants; and, since God is a just avenger even to the third and fourth generation, it is not without reason that posterity is commanded humbly to pray that God would pardon the guilt contracted long ago. Hence also it is plainly seen how little the imitation of their fathers will avail to extenuate the faults of the children, since we perceive that it renders them less excusable, so far is God from admitting this silly plea. It is further added, that their confession should correspond with the greatness of their transgressions, and that it should not be trifling and perfunctory; for although hypocrites, when convicted, do not deny that they have sinned, still in confessing they extenuate their guilt, as if they were only guilty of venial offenses. God, therefore, would have the circumstances of their sins taken into account, and this also He prescribes with respect to their obstinacy, lest they should pretend that their punishments were not deservedly redoubled, because they had walked ▼ at adventures with God. Finally, in order to prove the reality of their conversion, all dissembling is excluded by the humbling of their hearts; for it is as if God would reject their prayers, until in sincere and heart-felt humility they should seek for pardon. This humiliation is contrasted with security as well as with contumacy and pride; and it is also compared with circumcision, where the heart is called uncircumcised before it is subdued and reduced to obedience. For, whereas circumcision was a mark of distinction between the people of God and heathen nations, it must needs have been also a sign of regeneration. ▼▼ “Un Sacrament de regeneration.” — Fr.
But since the Jews neglected the truth, and foolishly and improperly gloried only in the outward symbol, Moses, by reproving the uncircumcision of their hearts, refutes that empty boast. Thus, as Paul testifies, unless the Law be obeyed, literal circumcision is useless, and is made into uncircumcision. (Romans 2:25.) So Moses accuses the Israelites of unfaithfulness, because they profess to be God’s holy people, whilst they cherish filthiness and uncleanness in their heart. The Prophets also often reproach them with being uncircumcised in heart, or in ears; and in this Stephen followed them. (Jeremiah 6:10; Ezekiel 44:7; Acts 7:51.) Others elicit a very different meaning from the words ▼▼ “And they then accept the punishment of their iniqulty,” verse 41,. — A.V. Dathe appears to take C.’s view; “tunc luent peccatorum suorum culpam.”
which we have translated, “let them atone (propitient) for their iniquity.” The noun used is עון, gnevon, which means both iniquity and punishment; and the verb רצה, ratzah, which is to expiate, or to esteem grateful, or to appease. Some, therefore, explain it, they shall bear their punishment patiently, or esteem it pleasant; but it appears to me that Moses connects with repentance the desire of appeasing God, without which men are never really dissatisfied with themselves, or renounce their sins; and his allusion is to the sacrifices and legal ablutions, whereby they reconciled themselves to God. The sum is, that when they shall seriously endeavor to return to God’s favor, He will be propitiated towards them on account of His covenant. 43. The land also shall be left of them. He again refers to the punishment of banishment, which is equivalent to their being disinherited; and at the same time repeats that the worship of God could not be restored in the Holy Land, until it should be purified from their defilements; yet immediately afterwards He moderates this severity, inasmuch as, when He seemed to deal with them most rigorously, He still will not utterly cast them off. The verbs He uses ▼
▼ i.e., in verse 44, and are so translated in LXX., V., Chald., and Syriac, and also by Pagninus. See Poole’s Synopsis, in loco.
are in the past tense, though they have reference to the future; as much as to say, even then “they shall feel that they are not rejected.” He therefore stretches out His hand to them, as it were, in their miserable estate, to uplift them to confidence, and commands them, although afflicted with the extremity of trouble, nevertheless to put their trust in His Covenant. Herein His marvelous and inestimable goodness is displayed, in still retaining as His own those who are alienated from Him: thus, it is said in Hosea, (2:23,) “I will say to them that are not my people, Thou art my people.” When He promises that He will remember His covenant “for their sakes,” He does not mean for their merit, or because they have acquired such a favor for themselves; but for their profit or salvation, in that the recollection of the Covenant shall extend even to them. Their deliverance (from Egypt) is also added in confirmation of the Covenant, as though He had said that He would be the more disposed to forgive them, not only because He always perseveres in His faithfulness to His promises, but because He would maintain His goodness towards them, and carry it on even to the end. Thus we see He refers the cause of His mercy only to Himself. Deuteronomy 28 | Deuteronomy 28:15-68 | |
| 15. But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes, which I command thee this day, that all these curses shall come upon thee, and overtake thee. | 15. Et erit, si non obedieris voci Jehovae Dei tui, ut custodias faciendo omnia praecepta ejus, et statuta ejus quae ego praecipio tibi hodie, venient super te onmes maledictiones istae, et apprehendent te. |
| 16. Cursed shalt thou be in the city, and cursed shalt thou be in the field. | 16. Maledictus eris in urbe, et maledictus in agro. |
| 17. Cursed shall be thy basket and thy store. | 17. Maledictum canistrum tuum, et conspersio tua. |
| 18. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. | 18. Maledictus fructus ventris tui, et fructus terrae tuae, foetus boum tuorum, et greges ovium tuarum. |
| 19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. | 19. Maledictus eris in ingressu, et maledictus in egressu. |
| 20. The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. | 20 Mittet Jehova in te maledictionem, contritionem, (vel, tumultum,) et perditionem, (vel, increpationem,) in omnibus ad quae applicueris manum tuam, et feceris: donec delearis, et pereas velociter, propter malitiam operum tuorum quibus dereliquisti me. |
| 21. The Lord shall make the pestilence cleave unto thee, until he have consumed thee from off the land whither thou goest to possess it. | 21. Adhaerere faciet Jehova tibi pestilentiam, donec consumat te de terra ad quam tu ingrederis ut possideas eam. |
| 22. The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with all extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish. | 22. Percutiet te Jehova phthisi, et febri, et ardore, et aestu, et gladio, et ariditate, et rubigine: et persequentur te donec pereas. |
| 23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. | 23. Eruntque coeli tui qui sunt supra caput tuam, aerei: et terra, quae est subter te, ferrea. |
| 24. The Lord shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed. | 24. Dabit Jehova pluviam terrae tuae pulverem et cinerem: et e coelis descendet super te, donec disperdaris. |
| 25. The Lord shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them; and shalt be removed into all the kingdoms of the earth. | 25. Dabit te Jehova caesum coram inimicis tuis: per viam unam ingredieris ad illum, et per septem vias fugies coram eo: erisque in commotionem omnibus regnis terrae. |
| 26. And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away. | 26. Erit praterea cadaver tuum esca omni volucri coeli et animali terrae, nec erit qui absterreat. |
| 27. The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. | 27. Percutiet te Jehova ulcere Aegypti, et morbis ani, et scabie, et prurigine, quibus non possis curari. |
| 28. The Lord shall smite thee with madness, and blindness, and astonishment of heart: | 28. Percutiet te Jehova amentia et caecitate, et stupore cordis. |
| 29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways; and thou shalt be only oppressed and spoiled evermore, and no man shall save thee | 29. Palpabisque in meridie, quemadmodum palpat caecus in caligine, neque secundabis vias tuas: et eris tantummodo oppressus, et direptus omnibus diebus, nec erit servator. |
| 30. Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof. | 30. Uxorem desponsabis, et vir alius dormiet cum ea: domum aedificabis, et non habitabis in ea: vineam plautabis, nec vindemiabis eam. |
| 31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them | 31. Bos tuus mactabitur in oculis tuis: et non comedes ex eo: asinus tuus rapietur a facie tua, nec revertetur ad te: pecudes tuae tradentur inimicis tuis, nec erit servatot. |
| 32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long; and there shall be no might in thine hand. | 32. Filii tui et filiae tuae tradentur populo alteri, et oculi tui videbunt, ac deficient propter illos, tota die: nec erit fortitudo in manu tua. |
| 33. The fruit of thy land, and all thy labors, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway: | 33. Fructum terrae tuae, et omnem laborem tuum comedet populus quem non noveras: et eris tantummodo oppressus, et confractus omni tempore: |
| 34. So that thou shalt be mad for the sight of thine eyes which thou shalt see. | 34. Et obstupesces propter ea quae videbunt oculi tui. |
| 35. The Lord shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head. | 35. Percutiet te Jehova ulcere pessimo in genibus et in coxis, ita ut non possis curari, a planta pedis tui usque ad verticem tuum. |
| 36. The Lord shall bring thee, and thy king, which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. | 36. Abducet Jehova te et regem tuum quem constitues super te, ad gentem quam non nosti tu et patres tui: colesque ibi deos alienos, lignum et lapidem. |
| 37. And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the Lord shall lead thee. | 37. Et eris in stuporem, et parabolam, et fabulam, omnibus populis ad quos deducet te Jehova. |
| 38. Thou shalt carry much seed out into the field, and shalt gather but little in: for the locust shall consume it. | 38. Semen multum educes ad agrum, et parum colliges: quia absumet illud locusta. |
| 39. Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes: for the worms shall eat them. | 39. Vineas plantabis, et coles: et vinum non bibes, neque colliges: quia devorabit illud vermis. |
| 40. Thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil: for thine olive shall cast his fruit | 40. Olivae erunt tibi in omni termino tuo, at oleo non unges te, quia decidet oliva tua. |
| 41. Thou shalt beget sons and daughters, but thou shalt not enjoy them: for they shall go into captivity. | 41. Filios et filias generabis, et non erunt tibi: quia ibunt in captivitatem. |
| 42. All thy trees, and fruit of thy land, shall the locust consume. | 42. Omnem arborem tuam, et fructum terrae tuae absumet locusta. |
| 43. The stranger that is within thee shall get up above thee very high, and thou shalt come down very low. | 43. Peregrinus qui est in medio tui ascendet super to superne, superne: et tu descendes inferne, inferne. |
| 44. He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail. | 44. Ipse mutuabit tibi, et tu non mutuabis ei: ipse erit in caput, et tu eris in caudam. |
| 45. Moreover, all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the Lord thy God, to keep his commandments and his statutes which he commanded thee. | 45. Venient autem super te omnes maledictiones istae, teque persequentur, et apprehendent te, donec disperdaris: eo quod non obedieris voci Jehovae Dei tui, custodiendo praecepta ejus, et statuta ejus quae praecepit tibi. |
| 46. And they shall be upon thee for a sign, and for a wonder, and upon thy seed for ever. | 46. Et erunt in te in signum et in portentum, et in semine tuo usque in saeculum. |
| 47. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; | 47. Propterea quod non colueris Jehovam Deum tuum in laetitia, et in hilaritate cordis, propter abundantiam omnium rerum. |
| 48. Therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. | 48. Et servies inimicis tuis quos immiserit Jehova contra te in fame, et siti, et nuditate, et penuria omnium rerum, ponetque jugum ferreum super collum tuum, donec disperdat te. |
| 49. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; | 49. Adducet Jehova adversum to gentem e longinquo, ab extremo terrae sicuti volat aquila, gentema cujus non intelliges linguam: |
| 50. A nation of fierce countenance, which shall not regard the person of the old, nor shew favor to the young: | 50. Gentem duram facie, quae non attollet faciem suam ad senem, nec puero parcet. |
| 51. And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. | 51. Et devorabit fructum jumenti tui, et fructum terrae tuae, donec disperdaris: non relinquet tibi frumentum, mustum, et oleum, foetus boum tuorum, nec greges ovium tuarum, donec perdat te. |
| 52. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land; and he shall besiege thee in all thy gates, throughout all thy land, which the Lord thy God hath given thee. | 52. Et obsidebit te in omnibus urbibus tuis, donec concidant muri tui excelsi et muniti, quibus tu confidis, in tota terra tua: obsidebit inquam te in omnibus urbibus tuis, in tota terra tua quam tibi dedit Jehova Deus tuus. |
| 53. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee: | 53. Et comedes fructum ventris tui, carnem filiorum tuorum et filiarum tuarum, quos dederit tibi Jehova Deus tuus, in obsidione, et coartatione qua coartabit te inimicus tuus. |
| 54. So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave: | 54. Viri teneri et delicati apud te valde, oculus invidebit fratri suo, et uxori sinus sui, et reliquis filiis suis, quos residuos fecerit, |
| 55. So that he will not give to any of them of the flesh of his children whom he shall eat; because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. | 55. Ne det illis de carne filiorum suorum quos comedet: eo quod nihil ei relictum fuerit in obsidione, et coartatione qua coartabit te inimicus tuus in omnibus urbibus tuis. |
| 56. The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, | 56. Tenerae apud te et delicatae, quae non tentavit plantam pedis sui firmare super terram, prae deliciis et teneritudine, invidebit oculus viro sinus sui, filio et filiae suae. |
| 57. And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates. | 57. Dum secundinas suas quae egressae fuerint e pedibus suis, et filios suos quos pepererit, comedet clam prae egestate omnium rerum in obsidione, et coartatione qua coartabit te inimicus tuus in urbibus tuis. |
| 58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, The Lord thy God; | 58. Nisi custodieris ut facias omnia verba Legis hujus quae scripta sunt in hoc libro, ad timendum nomen gloriosum istud et terribile, Jehovam Deum tuum: |
| 59. Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. | 59. Admirabiles reddet Jehova plagas tuas, et plagas seminis tui, plagas magnas et certas, (vel, constantes,) et morbos malos et certos, (vel, constantes.) |
| 60. Moreover, he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee: | 60. Convertesque in teomnes morbos Aegypti, a quibus timuisti tibi, et adhaerebunt tibi. |
| 61. Also every sickness, and every plague, which is not written in the book of this law, them will the Lord bring upon thee, until thou be destroyed. | 61. Omnem morbum, et omnem plagam quae non est scripta in libro Legis hujus, inducet Jehova super te, donec tu perdaris. |
| 62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the Lord thy God. | 62. Et relinquemini pauci numero pro eo quod eratis sicut stellae coeli in multitudinem: quia non obedisti voci Jehovae Dei tui. |
| 63. And it shall come to pass, that, as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought: and ye shall be plucked from off the land whither thou goest to possess it. | 63. Et erit praeterea, quemadmodum laetatus est Jehova super vos benefaciendo vobis, et multiplicando vos: sic laetabitur Jehova super vos, perdendo et delendo vos: evelleminique e terra ad quam ingredimini ut possideatis eam. |
| 64. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. | 64. Et disperget to Jehova in omnes populos, ab uno extremo terrae usque ad alterum extremum terrae, colesque ibi deos alienos quos non nosti tu, neque patres tui, lignum et lapidem. |
| 65. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind: | 65. Neque in gentibus ipsis requiesces, neque erit requies plantae pedis tui: dabit item illic Jehova tibi cor pavidum, et defectum oculorum, et moerorem animi. |
| 66. And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: | 66. Et erit vita tua suspensa tibi e regione, ac pavebis nocte et die, neque credes vitae tuae. |
| 67. In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. | 67. Mane dices, Quis dabit vesperam? et in vespera dices, Quis dabit mane? prae pavore cordis tui quo pavebis, et prae visione oculorum tuorum quam videbis. |
| 68. And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bond-men and bond-women, and no man shall buy you | 68. Reducetque te Jehova in Aegyptum navibus per viam de qua dixi tibi, Non addes adhuc ut videas illam: et vendetis vos illic inimicis vestris in servos et in ancillas: et non erit qui emat. |
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