THE FOURTH COMMANDMENT
EXODUS 20
<022008>Exodus 20:8-11
8. Remember the sabbath-day, to keep it holy. | 8. Recordare diei Sabbathi, ut sanctifices eum: |
9. Six days shalt thou labor, and do all thy work: | 9. Sex diebus operaberis et facies universum opus tuum. |
10. But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: | 10. Dies autem septimus Sabbathum Jehovae Dei tui est. Non facies ullum opus, tu, et filius tuus, et filia tua, servus tuus, et ancilla tua, et inquilinus tuus qui est in portis tuis: |
11. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath-day, and hallowed it. ITS REPITITION ITS REPETITION | 11. Quoniam sex diebus fecit Jehova coelum et terram, mare et quaecunque in illis sunt, et quievit die septimo: propterea benedixit Jehova diem sabbathi, et sanctificavit eum. |
<050512>Deuteronomy 5:12-15
12. Keep the sabbath-day to sanctify it, as the Lord thy God hath commanded thee. | 12. Observa diem Sabbathi ut eum sanctifices, quemadmodum praecepit Jehova Deus tuus. |
13. Six days thou shalt labor, and do | 13. Sex diebus operaberis, et facies universum opus tuum: dies autem septimus sabbathum est Jehovae Dei tui. |
14. But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maid-servant may rest as well as thou. | 14. Non facies ullum opus tu, et filius tuns, et asinus tuus, quodvis jumentum tuum, et inquilinus tuus qui est in portis tuis, ut quiescat servus tuus et ancilla tua sicut tu. |
15. And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand, and by a stretched-out arm: therefore the Lord thy God commanded thee to keep the sabbath-day. | 15. Ac recordare quod servus fueris in terra Aegypti, et eduxerit to Jehova Deus tuus inde per manum fortem et brachium extentum. Idcirco praecepit Jehova Deus tuus ut facias diem sabbathi. |
EXODUS 20:8. Remember the Sabbath-day. The object of this Commandment is that believers should exercise themselves in the worship of God; for we know how prone men are to fall into indifference, unless they have some props to lean on or some stimulants to arouse them in maintaining their care and zeal for religion. Under the Second Commandment we have already indeed made some remarks on the outward profession of piety, and under the First also brief mention has been made of some festivals, inasmuch as in the passover and the offering of the first-fruits the people devoted themselves to God, as if by a solemn repetition of the covenant. Many also of the ceremonies which we have explained had an affinity to the Sabbath. Yet it is not without good cause that God has appointed a special place to the Sabbath as well as to the other festivals; and although there is a connection between the observance of the Sabbath and the tabernacle with its sacrifices, and the priesthood itself, still it was advisedly done that the festivals should be separately appointed, that by their aid the people might be the more encouraged to maintain the unity of the faith and to preserve the harmony of the Church. Meanwhile, the mutual connection between the sanctuary and the Sabbath is evident from what has been already said. God indeed would have it to be a notable symbol of distinction between the Jews and heathen nations. Whence, too, the devil, in order to asperse pure and holy religion with infamy, has often traduced the Jewish Sabbath through froward tongues. But the better to shew what there is peculiar in this Commandment, and what is its difference from the First, we must remember the spiritual substance of the type; for not only did God prescribe certain days for the holding of assemblies, in which the people might give attention to sacrifices, prayers, and the celebration of His praise; but He placed before their eyes as the perfection of sanctity that they should all cease from their works. Surely God has no delight in idleness and sloth, and therefore there was no importance in the simple cessation of the labors of their hands and feet; nay, it would have been a childish superstition to rest with no other view than to occupy their repose in the service of God. [^f329]
Wherefore, lest we should make any mistake in the meaning of this Commandment, it is well to remember its analogy and conformity with the thing it signifies; i.e., that the Jews might know that their lives could not be approved by God unless, by ceasing from their own works, they should divest themselves of their reason, counsels, and all the feelings and affections of the flesh. For they were not forbidden without exception from the performance of every work, since they were required both to circumcise their children, and to bring the victims into the court, and to offer them in sacrifice on that day; but they were only called away from their own works, that, as if dead to themselves and to the world, they might wholly devote themselves to God. Wherefore, since God declares elsewhere by Moses, and again by Ezekiel, that the Sabbath is a sign between Him and the Jews that He sanctifies them, (Ezekiel 31:13; Ezekiel 20:12,) we must see what is the sum of this sanctification, viz., the death of the flesh, when men deny themselves and renounce their earthly nature, so that they may be ruled and guided by the Spirit of God.
Although this is sufficiently plain, still it will be worth while to confirm it by further statements. And first of all, that this was a ceremonial precept, Paul clearly teaches, calling it a shadow of these things, the body of which is only Christ. (Colossians 2:17.) But if the outward rest was nothing but a ceremony, the substance of which must be sought in Christ, it now remains to be considered how Christ actually exhibited what was then prefigured; and this the same Apostle declares, when he states that “our old man is crucified with Christ,” and that we are buried with Him, that His resurrection may be to us newness of life. (Romans 6:4.) It is to be gathered without doubt from many passages, that the keeping of the Sabbath was a serious matter, since God inculcates no other commandment more frequently, nor more strictly requires obedience to any; and again, when He complains that He is despised, and that the Jews have fallen into extreme ungodliness, He simply says that His “Sabbaths are polluted,” as if religion principally consisted in their observance.
(Jeremiah 17:24; Ezekiel 20:21; 22:8; 23:38.) Moreover, if there had not been some peculiar excellency in the Sabbath, [^f330] it might have appeared to be an act of atrocious injustice to command a man to be put to death for cutting wood upon it. (Numbers 15:32.) Wherefore it must be concluded that the substance of the Sabbath, which Paul declares to be in Christ, must have been no ordinary good thing. Nor does its excellency require much eulogium, since spiritual rest is nothing else than the truly desirable and blessed death of man, which contains in it the life of God, even as Paul glories that he is as it were dead, because Christ liveth in him. (Galatians 2:20.) The Apostle in the epistle to the Hebrews argues more subtilely, that true rest is brought to us by the Gospel, and that it is rejected by unbelievers, (Hebrews 4:3;) for although he mixes up some allegorical matter with it, he still retains the genuine reason of the Commandment, viz., that we should rest from our works “even as God from His.” (Hebrews 4:10.) On this ground Isaiah, when he reproves the hypocrites for insisting only on the external ceremony of rest, accuses them of “finding their own pleasure” on the Sabbath, (Isaiah 58:13;) as much as to say, that the legitimate use of the Sabbath must be supposed to be self-renunciation, since he is in fact accounted to cease from his works who is not led by his own will nor indulges his own wishes, but who suffers himself to be directed by the Spirit of God. And this emptying out of self must proceed so far that the Sabbath is violated even by good works, so long as we regard them as our own; for rightly does Augustin remark in the last chapter of the 22d book, De Civitate Dei, [^f331]— “For even our good works themselves, since they are understood to be rather His than ours, are thus imputed to us for the attaining of that Sabbath, when we are still and see that He is God; [^f332] for, if we attribute them to ourselves, they will be servile, whereas we are told as to the Sabbath, Thou shalt not do any servile work in it.”
Next it is asked, why God rather assigned every seventh day to the Sabbath rather than the sixth or tenth. Because the number seven often represents perfection in Scripture, some have thought that believers were thus reminded that they must strive after perfect holiness with all their might, and not devote themselves to God by halves only. Others elicit a different meaning from it, although not a contrary one, that believers were taught that although they might be sanctified and laboring in all sincerity to cease from their own life, still some remainders of the flesh would continue in them, and therefore that through the whole course of their life they must aspire to that holiness which no mortal attains. I do not, however, doubt but that God created the world in six days and rested on the seventh, that He might give a manifestation of the perfect excellency of His works, and thus, proposing Himself as the model for our imitation, He signifies that He calls His own people to the true goal of felicity. Although a promise is included in this Commandment, yet will we observe upon it separately, and as if by the way. He promises indeed that as He blessed the seventh day and set it apart, so He will bless believers to sanctify them. But the main point is the command, and the recital of the blessing is equivalent to an exhortation to obedience, since otherwise it would be inappropriately placed here amongst the Commandments of the Law. When I said that the ordinance of rest was a type of a spiritual and far higher mystery, and hence that this Commandment must be accounted ceremonial, I must not be supposed to mean that it had no other different objects also. And certainly God took the seventh day for His own and hallowed it, when the creation of the world was finished, that He might keep His servants altogether free from every care, for the consideration of the beauty, excellence, and fitness of His works. There is indeed no moment which should be allowed to pass in which we are not attentive to the consideration of the wisdom, power, goodness, and justice of God in His admirable creation and government of the world; but, since our minds are fickle, and apt therefore to be forgetful or distracted, God, in His indulgence providing against our infirmities, separates one day from the rest, and commands that it should be free from all earthly business and cares, so that nothing may stand in the way of that holy occupation. On this ground He did not merely wish that people should rest at home, but that they should meet in the sanctuary, there to engage themselves in prayer and sacrifices, and to make progress in religious knowledge through the interpretation of the Law. In this respect we have an equal necessity for the Sabbath with the ancient people, so that on one day we may be free, and thus the better prepared to learn and to testify our faith. A third object of the Sabbath is also stated by Moses, but an accidental one as it were, viz., that it may be a day of relaxation for servants. Since this pertains to the rule of charity, it has not properly any place in the First Table, and is therefore added by Moses as an extrinsic advantage, as will be seen a little further on.
8. Remember the Sabbath-day. The word keep is used in Deuteronomy with the same meaning. Hence we infer that it is no trifling matter here in question, since God enforces the sanctity of the Sabbath by these two words, and exhorts the Jews to its scrupulous observance, thus condemning carelessness about it as a transgression. Moreover, when He says, “Six days shalt thou labor,” He indirectly reproves their ingratitude, if it should be irksome and disagreeable to them, to devote one day out of the seven to God, when He in His generosity gives up six to themselves. For he does not, as some have foolishly thought, make a demand here for six days’ labor; but by His very kindness entices them to obedience, since He only claims a seventh part (of their time) for Himself — as if He had said, Since you cannot be instant in seeking me with all your affection and attention, at any rate give up to me some little undistracted time. Therefore, He says, “all thy work,” whereby He signifies that they have plenty of time, exclusive of the Sabbath, for all their business.
10. Thou shalt not do any work. That is, whatever could have been finished yesterday, or postponed till to-morrow. (For instance, [^f333]) it was not lawful for judges to give a hearing to two litigants; but if any one had violently assaulted his neighbor, it was allowable to prevent the injury, and to give relief to the unoffending person; because the necessity of the case admitted of no delay. It was not lawful to cook food for your guests; but if an ox or an ass had fallen into a pit it was to be taken out, because aid would have been too late on the morrow. For this reason Christ. declares that “the Sabbath was made for man, and not man for the Sabbath,” (Mark 2:27,) since God does not require more than was useful or necessary for keeping the people in the exercise of piety. Thus it would have been wicked to send out an ox to pasture; but if an ox that tossed had got out, it was right to bring it back to its stall, lest it should kill or injure those whom it met.
Thy man-servant and thy maid-servant. Although it is added in Deuteronomy that God had respect to equity, when He commands a relaxation from labor to be given to the men and maid-servants, and the Israelites are called upon to remember that they were once servants, that they may be more disposed to act humanely, still we must bear in mind what I have stated, that the direct object here was the honoring of the One God. We know that the whole race of Abraham were consecrated to God, and that their servants were a kind of adjunct to them, so that they were circumcised in common with themselves. And assuredly it is very absurd that a man should encourage a profane contempt of God in the family over which he presides, and in which he would be recognised as master. The case of “strangers” was different, who were obliged to rest on the Sabbath, although they remained uncircumcised; for he does not only refer to the foreigners, who had subscribed to the Law, but also to the uncircumcised. If any should object that they were improperly made partakers of the sacred sign whereby God had bound His elect people to Himself, the reply is easy, that this was not done for their sakes, but lest anything opposed to the Sabbath should happen beneath the eyes of the Israelites; as we may understand more clearly from the case of the oxen and asses. Surely God would never have required spiritual service of brute animals; yet He ordained their repose as a lesson, so that wherever the Israelites turned their eyes, they might be incited to the observation of the Sabbath. Nor can we wonder at this, when in the general mournings which were appointed for the deprecation of God’s wrath, a fast was imposed upon the brutes, that wretched men being admonished by the sight, might feel the burden of their guilt the more, and by their voluntary serf-accusation might prevent the judgment of God, and might be seriously dissatisfied with themselves on account of those sins, whose punishment they saw to be imposed to a certain degree upon innocent animals. Besides, if the very least liberty had been conceded to them, they would have done many things to evade the Law in their days of rest, by employing strangers and the cattle in their work.
11. For in six days the Lord made. From this passage it may be probably conjectured that the hallowing of the Sabbath was prior to the Law; and undoubtedly what Moses has before narrated, that they were forbidden to gather the manna on the seventh day, seems to have had its origin from a well-known and received custom; whilst it is not credible that the Observance of the Sabbath was omitted, when God revealed the rite of sacrifice to the holy (Fathers. [^f334]) But what in the depravity of human nature was altogether extinct among heathen nations, and almost obsolete with the race of Abraham, God renewed in His Law: that the Sabbath should be honored by holy and inviolable observance; and this the impure dogs [^f335] accounted to be amongst the disgraces of the Jewish nation.
PASSAGES HAVING REFERENCE TO THE EXPOSITION OF THE FOURTH COMMANDMENT
LEVITICUS 19
<031930>Leviticus 19:30
30. Ye shall keep my sabbaths, and reverence my sanctuary: I am the Lord.
<032602>Leviticus 26:2
2. Ye shall keep my sabbaths, and reverence my sanctuary: I am the Lord.
<032303>Leviticus 23:3
3. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings.
<023421>Exodus 34:21
21. Six days thou shalt work; but on the seventh da thou shalt rest: in eating-time and in harvest thou shalt rest. | 21. Sex diebus operaberis, septimo die quiesces in aratione et messe. 9:3 |
<023501>Exodus 35:1-3
1. And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the Lord hath commanded, that ye should do them. | 1. Loquutus est Jehova ad Mosen, dicendo: |
2. Six days shall work be done; but on the seventh day there shall be to you an holy day, a sabbath of rest to the Lord: whosoever doeth work therein shall be put to death. | 2. Alloquere filios Israel, et die illis, Hae sunt feriae quas vocabitis convocationes sanctas, hae sunt solennitates meae. |
3. Ye shall kindle no fire throughout your habitations upon the sabbathday. | 3. Ne accendatis ignem in omnibus habitaculis vestris die Sabbathi. |
3. Keep my sabbaths: I am the Lord your God. LEVITICUS 19:30; 26:2. Ye shall keep my Sabbaths. From these two passages it is manifest that the service of the tabernacle was annexed to the Sabbath, and that the two things were not only connected by an indissoluble tie, but that the rest from labor had reference to the sacrifices; since it would have been a mere mockery to rest without any ulterior object; nay more, after Moses has spoken of the rest, he seems to subjoin the reverencing of the sanctuary, as if it were the generic ordinance; so that the people might understand that all impediments were removed which are wont to withdraw them from the service of God. The expression, “fear the sanctuary,” [^f336] is a figurative one; but is equivalent to this, that they should shew by their very reverence of the sanctuary how truly and sincerely they fear God, who had promised that He would be present there, whenever He should be invoked.
EXODUS 23
<022312>Exodus 23:12
12. Six days thou shalt do thy work, and on the seventh day thou shalt rest; that thine ox and thine ass may rest, and the son of thy handmaid and the stranger may be refreshed.
12. Six days thou shalt do thy work. In this passage the incidental use of the Sabbath is again referred to, although it is no inherent part of its original institution, viz., that by its means the family also and the cattle shall be benefited. There is no impropriety in reckoning this amongst the other blessings which enhance the value of the Sabbath, although it is a portion of the Second Table. And we know that this rude people required to be attracted by every possible means to present cheerfully to God the worship due to Him. The sum therefore is, that they were thus to testify not only their piety towards God, but also their kindness towards their servants. I have already shewn that their authority as masters was to be exercised in moderation by them, if they were mindful of their former condition:, since they also had been servants in Egypt. If any one should suppose that the argument does not hold good, because; they were oppressed by cruel and dreadful tyranny, the reply is easy, that so much the better could they determine from their own feelings how detestable and intolerable a thing cruelty is.
EXODUS 31
<023112>Exodus 31:12-17
12. And the Lord spake unto Moses, saying, | 12. Dixit praeterea Jehova ad Mosen, dicendo: |
13. Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you through out your generations; that ye may know that I am the Lord that doth sanctify you. | 13. Et tu alloquere filios Israel, dicendo: Veruntamen Sabbatha mea custodietis: qnia signum eat inter me et vos in generationibus vestris, ut sciatis quod sum Jehova sanctiffcans vos. |
14. Ye shall keep the Sabbath therefore; for it is holy unto you. Every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. | 14. Custodietis igitur Sabbathum, quia sanctitus est vobis: quisquis profanaverit illud moriendo morietur: quia omnis faciens in eo opus, excidetur anima ipsa e medio populorum suorum. |
15. Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath-day, he shall surely be put to death. | 15. Sex diebus fiet opus: at die septimo Sabbathum cessationis est, sanctitas Jehovae: quicunque fecerit opus die Sabbathi, moriendo morietur. |
16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. | 16. Observabunt itaque filii Israel Sabbathum, observando ipsum in generationibus suis, pactum est perpetuum. |
17. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. | 17. Inter me et filios Israel signum est in perpetuum: quia sex diebus fecit Jehova coelos et terrain, die autem septimo cessavit et requievit. |
13. Speak thou also unto the children of Israel. He inculcates the same things as before, with the addition of a few words, such as “for it is holiness unto you;” [^f337] by which expression he exhorts them to observe this rite as most sacred and inviolable, since by its neglect religion would fall [^f338] And therefore he denounces capital punishment against any who should work on that day. Hence, again, we gather the dignity and excellency of the mystery, when God deemed an apparently light transgression of it worthy of death. Still this was an act of by no means excusable contempt, to overthrow professedly, as it were, what God would have to be a mark of distinction between His people and heathen nations. The passages which follow have the same tendency, which it would have been superfluous to repeat, unless because the people were thus reminded that it was a matter of the utmost importance. By prohibiting them from lighting a fire, He anticipates all the glosses which they would have been ready enough to invent; for they would have alleged that if the pot had been put on the fire the day before, the Sabbath would not have been violated by lighting the fire. What, then, would have been more allowable than anything else God excludes, viz., that they should not employ themselves in the preparation of their food, or undertake any other earthly work, however venial. When He calls it a “perpetual” or eternal “covenant,” the Jews rest on it as a ground of their obstinacy, and wantonly rave against Christ as a covenant-breaker, because He abrogated the Sabbath. I will not contend with them as to the word µlwg, gnolam, which sometimes means a long time, and not perpetuity: I will simply insist on the thing itself. Whatever was spoken of under the Law as eternal, I maintain to have had reference to the new state of things which came to pass at the coming of Christ; and thus the eternity of the Law must not be extended beyond the fullness of time, when the truth of its shadows was manifested, and God’s covenant assumed a different form. If the Jews cry out that what is perpetual, and what is temporary, are contraries to each other, we must deny it in various respects, since assuredly what was peculiar to the Law could not continue to exist beyond the day of Jesus Christ. Besides, the Sabbath, although its external observation is not now in use, still remains eternal in its reality, like circumcision. Thus the stability of both was best confirmed by their abrogation; since, if God now required the same of Christians, it would be putting a veil over the death and resurrection of His Son; and hence the more carefully the Jews persevere in the keeping the festival, the more do they derogate from its sanctity. But they calumniate us falsely, as if we disregarded the Sabbath; because there is nothing which more completely confirms its reality and substance than the abolition of its external use. To this point also may my readers apply what I have written on Genesis 17, [^f339] lest I should weary them in vain by my prolixity; and again, in treating of the sacrifices, I have adverted to some things which relate to the same doctrine. When, in Exodus 34, God especially commands them to rest “in earing-time and harvest,” [^f340] it is not as if He would let loose the rein for the rest of the year; but He rather draws it tighter, since no necessity must interrupt this sacred observance. Else it might have seemed a just pretext, if, on account of continued rains, or other ungenial weather, ploughing should be difficult, husbandmen were to be released from the obligation of the law, lest their resting should have produced sterility. The same opinion might have prevailed as to the ingathering of the harvest, lest it should have been spoilt on the ground. God, however, allows of no dispensation; but the Sabbath is to be observed, though at the risk of general loss.
SUPPLEMENTS TO THE FOURTH COMMANDMENT
EXODUS 23
10. And six years thou shalt sow thy land, and shalt gather in the fruits thereof: | 10. Sex annis seres terram tuam et congregabis fructus ejus: |
11. But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. | 11. Anno autem septimo omittes eam, et quiescere sines, ut comedant pauperes populi tui, et residuum comedant bestiae agri. Ita facies vineae et oliveto tuo. |
10. And six years shalt thou sow. Another Sabbatical institution (Sabbathismus) follows, viz., that of years, in reference to the cultivation of the land; for as men and cattle rested on every seventh day, so God prescribed that the earth should rest on the seventh year. According to the fertility or barrenness of the soil, fields are fallowed every third or fourth year, lest they should become altogether unproductive through exhaustion. Indeed a soil can hardly be found of such fecundity as to be fitted for continual productiveness. Some relaxation is therefore given, until the land recovers its vigor; but this only pertains to wheat, barley, pease, beans, and other pulse, and seeds. As to meadows and vineyards the state of things is different, since, when meadows are mown every year, the fertility of the soil is not weakened; whilst vines degenerate unless they are cultivated. It was a sign of extraordinary and exceeding fertility that the land of Canaan could bear six years’ sowing following, without being worn out. God honored it with this privilege in favor of His people; nor did He indeed ordain the rest from necessity, since on the sixth year He doubled the power of His blessing; but in order that the sanctity of the Sabbath might be everywhere conspicuous, and that thus the children of Israel, as they looked upon the land, might be the more encouraged to its observance. The nature of the rest was that they should not sow anything, nor prune their vineyards in the sacred year; and if anything should spring up from the scattered seeds of last harvest, it was the common property of the inhabitants of the land and strangers, although He peculiarly bestowed whatever grew of itself, whether corn or grapes, upon the poor, as a kind of gratuitous present for the relief of their wants. And this kindness and liberality was a kind of incidental adjunct to the performance of the religious duty. It was not indeed mainly or chiefly God’s purpose to give relief to the poor, but, as we said before, there was nothing strange in it that the offices of charity should be consequent upon God’s service.
If ungodly men should foolishly object that there is no connection between the senseless soil and a spiritual mystery, we have already answered, that although the Sabbath was deposited with believers only as a pledge of an inestimable blessing, still tokens of it appeared both in the flocks and herds, as well as in dead creatures, in order to renew the recollection of it, lest the people should grow cold, and their devotion should become languid. But if they mockingly persist that the Jews were finely dealt with, [^f341] when in their highest privilege they had asses and oxen, as well as the fields themselves, for companions; I answer, why do they not apply the same scoff to a commoner matter? For since the doctrine of salvation is committed to paper or parchment before it comes to us, why do they not laugh with all their might at the obedience of our faith? since in our silly credulity we embrace the promises transmitted to us by a stinking skin or some other filthy material? God would have the observation of the Sabbath engraved on all creatures, that wherever the Jews turned their eyes they might be kept up to it. Why, then, should not the earth be a conspicuous and impressive sign (character) for the rude inculcation of this doctrine? When it is said, “What they leave the beasts of the field shall eat,” the injunction does not extend to wild and noxious animals which they might drive away from their property; but God merely commands that whatever the earth produced should be exposed promiscuously for the food both of man and beast. And this affords an indirect answer to a question that might occur for God shews that the grass would not be lost, although there should be no hay-making; for the grass would be instead of hay for the beasts, so that they might feed abundantly in the fields and meadows.
Another question, however, arises from the passage in Leviticus, where God permits the owners of the land and their families to gather for food whatever shall then grow of itself. But there was nothing to prevent them, like the strangers, and anybody else, from eating of the fruits which were common to all, provided they did not defraud the poor by their covetousness. [^f342] The same thing is soon afterwards added in the description of the Jubilee; for although that year, which completed seven times seven years, was more holy than the rest, still God allows all to eat in it the fruits grown of themselves. He speaks more restrictedly in Exodus, in order to inculcate greater liberality upon them; but in Leviticus He shews that there is no danger of any of the produce of the land being lost, because permission is given both for themselves and their servants and cattle, besides the hireling and the stranger, to partake of it. Where He says, “that which groweth of its own accord of thy harvest,” I understand it of the land which they usually reaped; as also a little further on He calls their peculiar right of ownership in their vines “their separation.” [^f343]
Although, therefore, the possessor might boast that the property was his own, and consequently that the harvest should be left entirely to himself, God reminds them that its fruits were nevertheless common to all during the Sabbatical year. The word “harvest,” therefore, is applied to the land which was sown, and “separation” to the private vineyard, or its fruit. The old interpreter has translated them “the grapes of first-fruits.” If it is preferred to adopt this sense, Moses would expressly declare that no oblation of them conferred on the owners of the property a right to claim as their own what grew in their vineyard (during the year;) [^f344] else it would have been a good excuse to offer to God the first-fruits of the vintage, and under this pretext for the Jews to contend that they had consecrated the whole produce in the first-fruits. But God anticipates this gloss, by shewing that what was said respecting the ordinary cultivation was improperly turned aside to the extraordinary year of rest. But since the word ryzan, nazir, means “separation,” I do not see why we should change what accords very well. Still commentators differ as to the meaning of this word; some understand it “relinquishing,” because every owner resigned his private property, so that the vintage might be common. Others explain it as expressing that they had abstained from its cultivation for that year. My own opinion, however, as I have said, is simply that the peculiar right of the possessor is called his “separation;” so that it was not lawful for others to touch the vintage except in the Sabbatical year. Thus separation is opposed to common fields free to the public.
LEVITICUS 25
1. And the Lord spake unto Moses in mount Sinai, saying, | 1. Loquntus est Jehova ad Mosen in monte Sinai, dicendo: |
2. Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. | 2. Alloquere filios Israel, et dic illis, Quum veneritis in terram quam ego do vobis, sabbathizet terra quiete Jehovae. |
3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; | 3. Sex annis seminabis agrum tuum, et sex annis putabis vineam tuam, et fructum ejus colliges. |
4. But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. | 4. Septimo autem cessatio quietis erit terrae, sabbathum Jehovae: agrum tuum non seminabis, nec vineam putabis. |
5. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. | 5. Quae sponte gignet terra in messe tua non metes, et uvas possessionis tuae non vindemiabis: annus enim quietis terrae est. |
6. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, | 6. Sed erunt vobis in cibum, tibi et servo tuo, ancillae, et mercenario, et inquilino tuo qui peregrinatur apud to. |
7. And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. | 7. Jumentis quoque tuis et pecoribus terrae tuae erit cunctis ejus proventus in cibum. |
20. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: | 20. Quod si dixeritis, Quid edemus anno septimo, si neque seminabimus, nec colligemus fruges nostras? |
21. Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. | 21. Ego mandabo benedictionem meam anno sexto, et edet provenrum tribus annis. |
22. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. | 22. comedetis tamen e proventu vetere usque ad annum nonum: donec nova nascantur comedetis vetera. |
20. And if ye shall say. Men will never be obedient to God’s precepts, unless their distrust of Him is corrected, and will be always ingenious in laying hold of pretexts for disobedience. The difficulty, however, in this matter was a specious excuse for the Jews; for famine might have destroyed them in these two years, since in the seventh year they neither sowed nor reaped; and for reaping they were obliged to wait till the end of the eighth year. Now, whence were they to get seed enough to sow after the land had rested for a whole year? It is not without reason, then, that God delivers them from this doubt, promising them that He will give such abundance in the sixth year as shall suffice for the two following ones. The phrase must be observed, that God would “command His blessing” in an especial manner, and beyond the usual course, so that the land should be twice or thrice more fertile. Hence is suggested to us no ordinary ground of confidence in asking for our daily bread. But this was a special promise, that food should not fail the Jews on account of the Sabbatical year; a manifestation of which God had already given in the desert, when supplied a double portion of manna to those who gathered it on the day before the Sabbath. Now-a-days this inconvenience is avoided by the industry of farmers, who so divide their acres that the land should never lie fallow altogether, but that one part should supply the deficiency of another. This distribution did not obtain with the Jews. Therefore God relieved them from the fear of famine down to the harvest of the eighth year; although He seems at the same time to accustom them to frugality, lest they should waste in intemperance and luxury what He afforded in sufficient abundance to last for two years. To this precept He alludes, when He declares by the Prophets that the land “enjoyed her Sabbaths,” when it had vomited forth its inhabitants, (2 Chronicles 36:21;) for since they had polluted it by violating the Sabbath, so that it groaned as if under a heavy burden, He says that it shall rest for a long continuous period, so as to compensate for the labor of many years.
THE YEAR OF JUBILEE
LEVITICUS 25
<032508>Leviticus 25:8-13
8. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. | 8. Numerabis quoque tibi septem hebdomadas annorum, id est septem annos septem vicibus; qui quidem dies septem Sabbathorum annorum efficient tibi quadraginta novem annos. |
9. Then shalt thou cause the trumpet of the jubilee to sound, on the tenth day of the seventh month; in the day of atonement shall ye make the trumpet sound throughout all your land. | 9. mensis, id est die expiationum: transire inquam, facietis tubam per universam terrain vestram. |
10. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. | 10. Sanctificabitisque annum quinquagesimum, et proclamabitis libertatem in terra cunctis habitatoribus ejus: Jobel ipse erit vobis: et revertemini quisque ad possessionem suam, et quisque ad familiam suam revertemini. |
11. A jubilee shall that fiftieth year be unto you; ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. | 11. Jobel ipse annus quinquaginta annorum erit vobis: non seretis, neque metetis quae sponte produxerit terra: neque vindemiabitis separationes ejus. |
12. For it is the jubilee; it shall be holy unto you: ye shall eat the increase thereof out of the field. | 12. Quia Jobel est, sanctus erit vobis, agri comedetis fructum. |
13. In the year of this jubilee ye shall return every man unto his possession. | 13. Anno Jobel isto revertemini singuli ad possessionem suam. |
8. And thou shalt number seven. The third kind of Sabbath follows, which was composed of forty-nine, or seven times seven years. This was the most illustrious Sabbath, since the state of the people, both as to their persons and their houses and property, was renewed; and although in this way God had regard to the public good, gave relief to the poor, so that their liberty should not be destroyed, and preserved also the order laid down by Himself; still there is no question but that He thus added an additional stimulus to incite the Jews to honor the Sabbath. For it was a kind of imposing memorial of the sacred rest, to see slaves emancipated and become suddenly free; houses and lands returning to their former possessors who had sold them; and in fine all things assuming a new face. They called this year Jobel, from the sound of the ram’s horn, whereby liberty and the restitution of property were proclaimed; but as I have said, its main feature was the solemnity which shewed them to be separated from other nations to be a peculiar and holy nation to God; nay, the renewal of all things had reference to this, that being redeemed anew in the great Sabbath, they might entirely devote themselves to God their Deliverer.
LEVITICUS 23
<032301>Leviticus 23:1-44
1. And the Lord spake unto Moses, saying, | 1. Loquutus est Jehova ad Mosen, dicendo: |
2. Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. | 2. Alloquere filios Israel, et dic illis, Hae sunt feriae quas vocabitis convocationes sanctas, hae sunt solennitates meae. |
3. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. | 3. septimo Sabbathum est quietis, convocatio sancta: nullum opus facietis: Sabbathum est Jehovae in cunctis habitationibus vestris. |
4. These are the feasts of the Lord, even holy convocations, which ye shall proclaim in their seasons. | 4. Hae sunt feriae quas celebrabitis: hae sunt feriae Jehovae sanctae, quas celebrabitis temporibus suis. |
5. In the fourteenth day of the first month at even is the Lord’s passover. | 5. Mense primo, quartadecima mensis, ad vesperam Pesah Jehovae est. |
6. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye must eat unleavened bread. | 6. Quintodecimo autem die mensis hujus, solennitas erit infermentatorum Jehovae, septem diebus infermentata comedetis. |
7. In the first day ye shall have an holy convocation; ye shall do no servile work therein. | 7. Die primo convocatio sancta erit vobis: nullum opus servile facietis. |
8. But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is an holy convocation; ye shall do no servile work therein. | 8. Offeretis autem oblationem ignitam Jehovae septem diebus: die septimo erit convocatio sancta, nullum opus servile facietis. |
9. And the Lord spake unto Moses, saying, | 9. Adhaec loquutus est Jehova ad Mosen, dicendo: |
10. Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: | 10. Alloquere filios Israel, et dic eis, Quum ingressi fueritis terrain quam ego do vobis, et messueritis messem ejus, tunc offeretis omnes primitias messis vestrae ad sacerdotem. |
11. And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. | 11. Qui offert omer coram Jehova, ut sit acceptum pro vobis: in crastino Sabbathi offerer illud sacerdos. |
12. And ye shall offer that day, when ye wave the sheaf, an helamb without blemish, of the first year, for a burntoffering unto the Lord. | 12. Facietisque die quo offeretis omer, agnum integrum anniculum, in holocaustum Jehovae: |
13. And the meatoffering thereof shall be two tenthdeals of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savor; and the drinkoffering thereof shall be of wine, the fourth part of an hin. | 13. Et minham ejus, duas decimas similae permistae oleo, oblationem ignitam Jehovae in odorem quietis: et libamen ejus vini quattam partem hin. |
14. And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. | 14. Panem vero et polentam, et spicam plenam non comedetis usque ad hunc ipsum diem, donec obtuleris munus Dei vestri: statutum perpetuum erit in generationibus vestris, in cunctis habitaculis vestris. |
15. And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the waveoffering; seven sabbaths shall be complete. | 15. Numerabitis autem vobis dies a postero die Sabbathi, a die qua obtuleris omer elevationis, septem hebdomades plenae erunt. |
16. Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meatoffering unto the Lord. | 16. Usque ad posterum diem Sabbathi septimi numerabitis quinquaginta dies, et offeretis oblationem novam Jehovae. |
17. Ye shall bring out of your habitations two waveloaves of two tenthdeals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. | 17. Ex habitaculis vestris offeretis panem oblationis: duae ex dunbus decimis similae erunt: cum fermento coquentur primitiae Jehovae. |
18. And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burntoffering unto the Lord, with their meatoffering and their drinkofferings, even an offering made by fire, of sweet savor unto the Lord. | 18. Offeretisque cum pane illo septem agnos integros anniculos, et juvencum filium bovis unum, et arietes duos, erunt holocaustum Jehovae: et oblatio eorum libaminaque eorum, oblatio ignita erit odoris quietis Jehovae. |
19. Then ye shall sacrifice one kid of the goats for a sinoffering, and two lambs of the first year for a sacrifice of peaceofferings. | 19. Facietis quoque hircum caprarum unum pro peccato, et duos agnos anniculos in sacrificium prosperitatum. |
20. And the priest shall wave them, with the bread of the firstfruits, for a waveoffering before the Lord, with the two lambs: they shall be holy to the Lord for the priest. | 20. Offeretque sacerdos illa ultra panem primitiarum, elevationem coram Jehova cum duobus agnis, sanctitas erunt Jehovae sacerdoti. |
21. And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings, throughout your generations. | 21. Et celebrabitis hoc ipso die celebritatem, convocatio sancta erit vobis: nullum opus servile facietis: statutum perpetuum erit in cunctis habitaculis vestris, in generationibus vestris. |
22. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest. | 22. Et cum messueritis messem terrae vestrae, non complebis angulum agri tui in messe tua: nec quod residuum erit in messe tua colliges. |
23. And the Lord spake unto Moses, saying, | 23. Loquutus est praeterea Jehova ad Mosen, dicendo: |
24. Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. | 24. Alloquere filios Israel, dicendo, Mense septimo, primo die ejusdem erit vobis Sabbathum monimentum clangoris, convocatio sancta. |
25. Ye shall do no servile work therein; but ye shall offer an offering made by fire unto the Lord. | 25. Nullum opus servile facietis, et offeretis oblationem ignitam Jehovae. |
26. And the Lord spake unto Moses, saying, | 26. Loquutus est quoque Jehova ad Mosen, dicendo: |
27. Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. | 27. Veruntamen (vel, utique)in decimo mensis hujus septimi, dies expiationum erit: convocatio sancta erit vobis, afiligetisque animas vestras, et offeretis sacrificium ignitum Jehovae. |
28. And ye shall do no work in that same day; for it is a day of atonement, to make an atonement for you before the Lord your God. | 28. Nullum opus facietis hoc ipso die, quid dies expiationum est ad expiandum vos (vel, super vos, ant pro vobis) coram Jehova Deo vestro. |
29. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. | 29. Omnis enim anima quae non fuerit afflicta eo ipso die, excidetur e populis suis. |
30. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. | 30. Et quisquis fecerit quodcunque opus eo ipso die, perdam animam illam e medio populi. |
31. Ye shall do no manner of work: it shall be a statute for ever throughout your generations, in all your dwellings. | 31. Nullum opus facietis: statutum perpetuum erit in generationibus vestris, in cunctis habitationibus vestris. |
32. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. | 32. Sabbathum quietis est vobis, et affligetis animas vestras nona mensis in vespera: a vespera usque ad vesperam quiescetis in Sabbatho vestro. |
33. And the Lord spake unto Moses, saying, | 33. Loquutus est et Jehova ad Mosen, dicendo: |
34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. | 34. Alloquere filios Israel, dicendo, Decimo quinto die mensis septimi hujus, solennitas tabernaculorum erit septem diebus Jehovah. |
35. On the first day shall be an holy convocation; ye shall do no servile work therein. | 35. Die primo erit convocatio sancta, nullum opus servile facietis. |
36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you, and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. | 36. Septem diebus offeretis sacrificium ignitum Jehovae, die octavo convocatio sancta erit vobis, et offeretis sacrificium ignitum Jehovah, solennitas est, nullum opus servile facietis. |
37. These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burntoffering, and. a meatoffering, a sacrifice, and drinkofferings, every thing upon his day: | 37. Istae sunt festivitates Jehovae quas vocabitis convocationes sanctas, ut offeratis in els sacrificium ignitum Jehovae, holocaustum et oblationem, sacrificium et libamina suo quodque die. |
38. Beside the sabbaths of the Lord, and beside your gifts, and beside all your vows, and beside all your freewillofferings, which ye give unto the Lord. | 38. Praeter Sabbatha Jehovae, et praeter dona vestra, praeterque omnia vota vestra, et praeter omnes spontaneas oblationes vestras, quas dabitis Jehovae. |
39. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. | 39. Veruntamen (vel, utique) decimo quinto die mensis septimi, quando congregaveritis fructum terrae, celebrabitis celebritatem Jehovae septem diebus: die primo erit Sabbathum, die quoque octavo erit Sabbathum. |
40. And ye shall take you on the first day the boughs of goodly trees, branches of palmtrees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days. | 40. Sumetisque vobis die primo fructum arboris decorae, et ramos palmarum, et ramos arboris densarum frondium, et salices torrentis, et laetabimini coram Jehova Deo vestro septem diebus. |
41. And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations; ye shall celebrate it in the seventh month. | 41. Celebrabitis, inquam, istam celebritatem Jehovae septem diebus quotannis: statutum perpetuum erit in generationibus vestris, mense septimo celebrabitis illam. |
42. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths; Israele habitabit in tabernaculis. | 42. In tabernaculis habitabitis septem diebus: onmis indigena ex |
43. That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God. | 43. Ut sciant generationes vestrae quod in tabernaculis habitare feci filios Israel quando eduxi eos e terra Aegypti: ego Jehova Deus vester. |
44. And Moses declared unto the children of Israel the feasts of the Lord. | 44. Loquutus est igitur Moses de solennitatibus Jehovae ad filios Israel. |
4. These are the feasts of the Lord. The other festivals which Moses here enumerates have an affinity to the Sabbath. In the first place the Passover is put, the mystery of which I have annexed, not without reason, to the First Commandment, for its institution was there explained, inasmuch as it acted as a restraint on the people from falling away to strange gods. In that rite they were initiated to the service of God, that they might abandon all the superstitions of the Gentiles, and acquiesce in the pure instruction of the Law. The Passover, therefore, in itself was a supplement to the First Commandment; yet the day recurring from year to year is fitly enumerated amongst the other festivals. And surely it is plain that the Fourth Commandment had no other object or use except to exercise the people in the service of God; but since the killing of the lamb represented the grace of adoption whereby God had bound them to Himself, it was necessary to annex it to the First Commandment. Let my readers therefore now be content with the other part, i.e., that its annual celebration was a help to the perpetual recollection by the Israelites of their redemption.
10. When ye be come to the land. Moses now lays down rules as to the second day of festival, which was dedicated to the offering of the firstfruits. The ceremony is described that they should deliver a handful into the hand of the priest; though some think that the measure is signified which was the tenth part of an Ephah. The word Omer [^f345] means both. But in this passage the expression “handful” is most appropriate, since it represented in a lively manner the beginning of the harvest; inasmuch as it was not lawful to taste even of parched grain before the offering of the firstfruits. The priest lifted it up before the altar, but with a waving motion; for thus the Hebrews distinguish between the two modes, [^f346] hmwrt, therumah, which was lifted up, and hpwnt, thenuphah, which is mentioned here, and which was waved towards the four points of the compass, and then a sacrifice and libation were made. We know that heathen nations [^f347] thus invented gods and goddesses presiding over the fruits, so that the earth was the great and common mother of gods and men. Into this error the Jews would have straightway fallen, or would have gorged themselves without thinking about God, unless they had been reminded by this ceremony that the Father of their subsistence was in heaven, whose minister the earth was for providing their food. For since the whole harvest was consecrated in the single handful, it was as if they had shewn that whatever the earth produced altogether belonged to God. But thus the admirable goodness of God was conspicuous, when, in claiming what was His own, He did not at all diminish the food of the people; afterwards they received, as if from His hand, whatever each individual had stored at home, just as though it had come out of His sanctuary. Paul’s statement is well known, “For if the first-fruit be holy, the lump is also holy,” (Romans 11:16,) wherein he alludes to this ancient ceremony of the Law. The word which they translate “unto your acceptance,” [^f348] is the same which interpreters elsewhere render “good pleasure,” and refer to the people, as if it were said, “at your own will,” or “ad libitum,” as it is barbarously said. But I have before shewn that it must be understood of the favor and good-will of God, although it is transferred in a passive sense to the people, as in <19A604>Psalm 106:4, ˆwxr, ratson, or the favor of the chosen people, means the gratuitous love wherewith God regards His Church. But Moses signifies that the fruits of the earth cannot otherwise be eaten with a clear conscience, because they would not feel that God accepted them, and looked upon them with paternal affection. The ceremony, now abolished, still remains in full force amongst us as regards its substance, for nothing but the acknowledgment of God’s bounty, which springs from faith and thanksgiving, sanctifies whatever we receive of His hand.
Next to the first-fruits comes the feast of seven weeks, which the Greeks have rendered Pentecost, having reference to the same object; for after they had offered the first-fruits from the standing harvest, they added another token of gratitude in the shape of the loaves and the greater sacrifice. It must however be observed, that the two loaves are required of every family, and that they consist of two-tenths; but that the sacrifices of seven lambs, one bullock, and two rams, and also of a goat and two lambs, is enjoined upon the whole people. This is in fact the legitimate acknowledgment of God’s liberality, because the waving of the sheaf, as being performed in haste, was but a trifling one; since we have seen that before they touched the grain, God required that the first-fruits should be offered to Him, until at leisure and in a more convenient season they might more fully discharge their duty. Thus what we have above observed respecting the first-fruits, was only a preparation for the day of Pentecost, on which the holy oblation was not ears of wheat, but loaves made of the new wheat.
24. In the seventh month, in the first day of the month. I wonder how it ever entered the mind of the Jews [^f349] that in the feast of trumpets the deliverance of Isaac was commemorated, when a goat was substituted to be slain in his stead; [^f350] but they have invented this with their wonted audacity. Surely it is as baseless as it is unreasonable. Others more rightly suppose that it was a preparation for the approaching feast of atonement, on account of the slight interval of time; for since this day is distinguished by no peculiar mark, it is probable that it ought not to be separated from the other which follows soon afterwards, viz., on the tenth day. Unless, perhaps, it is more probable that they were thus called together once a year by the sound of trumpets, first of all, that they might learn that all their sacred assemblies were appointed by the voice of God; and secondly, that this His voice was thus renewed, that they might always be ready to obey Him. And this seems to signify by the expression, “a memorial of blowing of trumpets;” as if He had said that the trumpets sounded in their ears once a year, that they might be attentive to God’s voice throughout their lives, and ever willing to follow whithersoever He should command them to go. Others think that the trumpets sounded at the beginning of the month, that they might prepare themselves for the three festivals, and also because this month was remarkable both in the Sabbatical year and in the Jubilee. But what, if when God displaced this month from being the beginning of the year to stand seventh, He chose to leave it some traces of its original dignity? for by general consent it is admitted that, until the people came out of Egypt, this was the first month. Some even think that the world was created in it, which is not without probable show of reason. And the Jews now also, in political matters and in things which relate to this earthly life, retain this original computation in accordance with unbroken custom: it is only in sacred matters that they commence the year in March. This indeed seems to me the probable reason why, on the day now referred to, God renewed the memory of His dominion by a solemn proclamation, and assigned this seventh month both to the Jubilee and the Sabbatical year. [^f351] The solemnity was completed in one day, differing very little from an ordinary Sabbath, except by the trumpet-blowing and the sacrifice, as is described in Numbers 29. For Moses there speaks of more than he does here; he there enumerates a calf, a ram, seven lambs, a goat for a sin-offering, with its accompaniments, besides the burnt-offering of the new moon, and commands an offering to be made by fire of them all. Here he speaks generally in a single word.
27. Also on the tenth day of this seventh month. The word rpk, caphar, whence the noun µyrpk, cephurim, signifies both to propitiate and to blot out guilt and accusation by means of expiation; µyrpk, therefore, are atonements (libationes) for appeasing God; and the word is used in the plural number, because they were not under the imputation of a single kind of guilt, but had need of manifold reconciliations on account of their many and various transgressions. This was indeed done both publicly and privately throughout the rest of the year, for all the victims they offered were so many satisfactions in order to obtain pardon and to reconcile God. Still to these daily exercises was added also a yearly feast-day as a special memorial, and as a sharper spur to repentance: for it was fit that they should be stirred up to pious grief by solemn fasting and sacrifices, inasmuch as they had provoked God’s wrath against themselves through the whole year. Therefore on this feast-day they were cited before His tribunal, in order that, placing themselves there, they should acknowledge that they deserved this judgment, and yet prayed that they might escape punishment; and this was the object of the fast. Meanwhile they learnt from the sacrifices that they were restored to His favor, since simple confession would have been only a ground for despair. Thus, therefore, God required of them sorrow and other indications of penitence, that on His part He might testify that He was duly appeased so as to be propitious to them. The expression, “ye shall afflict your souls,” here refers to the fast, which was required as an outward profession of repentance. And assuredly there was no weight in the fast of itself, since God plainly shews through Isaiah that He makes no account of hypocrites, who trust that they appease him by fasting, (Isaiah 58:3;) but being withdrawn from mere luxurious food and all delicacies, they were reminded of their misery, so that being cast down by grief and humbled, they might more ardently and zealously seek for the remedy. For remission of sins is promised to none but those who, affected with serious sorrow, feel themselves to be lost and miserable, and acknowledge and confess what they have deserved. In this way a door is opened for imploring God’s mercy. Still it is not to be supposed that those who are thus dissatisfied with themselves deserve pardon by their preparation for it. [^f352] But since it would be contrary to God’s nature to embrace men with His favor who are plunged in their iniquities and obstinate in sin; and again, since it would be most unreasonable that by His clemency license to sin should be given under the pretext of impunity, it is needful that penitence should precede our reconciliation to God. Whence also it appears that He so pardons sinners as still to hate their sins, since He only absolves those who voluntarily condemn themselves, nor admits any into His favor except those who forsake their sins; not that any one perfectly renounces himself or his sins, but through indulgence that penitence is acceptable to God, [^f353] which might justly be rejected on the ground of its deficiencies. Whereby also what I have just said is confirmed, that it is not on account of the merit of our penitence that God acquits us of our sins; as if we redeemed ourselves from guilt and punishment by weeping, sorrowing, and confession, whereas in the best of us all penitence will always be found to be weak and imperfect. Wherefore the cause and the honor of our pardon must only be ascribed to the gratuitous goodness of God. Hence I have said that in their fast the Israelites professed their guilt and condemnation, whilst they were expiated by the sacrifice, since there is no other means of satisfaction.
29. For whatsoever soul it be that shall not be afflicted. Hence let us learn how greatly the sacrifice of an afflicted and humbled heart pleases God; since He commands so severe a punishment to be inflicted for the contempt of this ceremony. And surely this would have been a proof of most gross indifference, if, when God was inspiring men with the dread of His wrath, and inviting them to tears, they should rest in security and ease, and give themselves up to luxuries. On this account He declares with a terrible oath in Isaiah, that will never pardon the Jews, to whom the hour of repentance never came, but, when he reprovingly called upon them by His prophets to make haste “to weeping, and to mourning, and to baldness, and to girding with sackcloth,” merrily feasted and drank together, and said, “Let us eat and drink, for to-morrow we die.” (Isaiah 22:12-14.) And no wonder, since this is the extreme height of impiety, to stupify our consciences in brutal contumacy, and to rob God of His judicial power. As long as the sinner is so far affected, and pricked by a sense of sins, as anxiously to sigh for a remedy, there is some hope of his recovery; whilst he who shakes off fear as well as shame, is in altogether a desperate state. Now, since it was not without reason that God exercised His ancient people under the Law with external rudiments, it was an act of profane and intolerable carelessness to omit what was so necessary; and of still greater hardness of heart purposely, as it were, to despise it, so that no one need wonder at the severity of the punishment. In Numbers 29 the number of the victims is stated; but I pass over this point, as not requiring to be expounded.
34. The fifteenth day of this seventh month. It is shewn in the end of the chapter why God instituted the Feast of Tabernacles, viz, that the children of Israel might remember that they dwelt in tents in the desert, when they had no certain dwelling-place, but, as it were, passed a wandering life. The Passover shewed how they were marvellously rescued from immediate death by the hand of God; but by this other day God magnified the continuous and daily flow of His grace; for it would not have been enough to acknowledge His power in their actual departure, and to give Him thanks for their momentary deliverance, unless they reflected altogether on the progress of their perfect deliverance, which they had experienced during forty years. In allusion to this the Prophet Zechariah, when he is speaking of the second redemption, enjoins upon all the nations which should be converted to God’s worship, that they should go up every year to celebrate this day. (Zechariah 14:16.) And why this rather than the other festivals? because their return from Babylon by a long and difficult journey, endangered by the violent assaults of enemies, would be equally memorable with the passage of the people from Egypt into the Promised Land. Hence we gather that, though the ceremony is now abolished, yet its use still exists in spirit and in truth, in order that the incomparable power and mercy of God should be constantly kept before our eyes, when He has delivered us from darkness and from the deep abyss of death, and has translated us into the heavenly life. But it behooved that the ancient people in their ignorance should be thus exercised, that all from youth to old age, going forth from their homes, should be brought, as it were, into the actual circumstances, and in that spectacle should perceive what would have else never sufficiently penetrated their minds; whilst at the same time they were instructed for the time to come, that even in the land of Canaan they were to be sojourners, since this is the condition prescribed to all the pious, and children of God, that they should be strangers on earth, if they desire to be inheritors of heaven. Especially, however, God would stir them up to gratitude, that they might more highly estimate their quiet occupation of the Promised Land, and the comfort of their houses, when they recollected that they were brought hither by His hand out of the desert, and from the most wretched destitution of all things.
36. Seven days ye shall offer. They only kept holiday on the first and eighth day, yet they dwelt in huts, and for seven successive days offered sacrifices, of which a fuller account was elsewhere given. What, therefore, Moses distinctly treats of in the book of Numbers, I have preferred to introduce in another place, where I have spoken of the sacrifices in general. All are not agreed about the word I have translated “solemnity.” [^f354] trx[, gnatsereth, is derived from rx[, gnatsar, which means both to restrain and to gather together. Some interpreters, therefore, preserve the first etymology, translating it, “it is the retaining or prohibition of God;” but since this meaning is somewhat obscure, I have not hesitated to take it, as in other passages, for a solemnity; for, without controversy, it sometimes means feast days, sometimes assemblies or conventions. Let my readers, however, make choice of whichever sense they prefer. After Moses has prescribed concerning the rest and the offerings, he adds a caution, that there should be no diminution of the ordinary service; for else they might, have transferred fraudulently the sacrifices, which they were already obliged to offer, to the feast days, and thus, as the saying is, have endeavored to whitewash two walls out of the same pot. Wherefore, at the beginning of verse 39, the particle ˚a, ac, seems to be taken adversatively; [^f355] for there is an antithesis between the peculiar service of this solemnity and the common rites which were to be observed at other times; as if he had said, that when they had done all which the Law required every day, still they were not to fail in this observance; and hence, that they must comply severally with both the general and special command, if they would properly do their duty. Moreover, by reference to the time, he shews that they ought to be cheerful in its performance, because they would then incur but little loss, as the fruits would all be harvested; and this is what he refers to when he says, “when ye have gathered in the fruit of the land;” as if he had said, that he had regard to their convenience, since otherwise they would have been at leisure at home; and thus he takes away all excuse (for neglect.)
40. And ye shall take you on the first day. By this symbol the Jews were instructed that this day was to be celebrated with joy and gladness; for it was not only a memorial of the favor which He had graciously bestowed on their fathers in the desert, when they were exposed to all the vicissitudes of heaven, [^f356] and He cherished them under His wings as an eagle does her brood; but it was also an act of thanksgiving, because He had provided them so commodious a reception in the Promised Land; thus, by carrying the boughs, they proclaimed their joy and triumph as it were. Nor would it have been reasonable that they should go into the booths in sorrow and sadness, since they represented visibly to them both the former and present goodness of God, and at the same time gave them a foretaste of the life of heaven, inasmuch as they were but sojourners on earth. Some suppose rdh, hadar, [^f357] to be a proper name, but since it everywhere means “comeliness,” I have been unwilling to depart from its ordinary sense; nor do I curiously insist on the words, except so far as it is necessary to ascertain the actual substance.
EXODUS 23
<022314>Exodus 23:14-17
14. Three times thou shalt keep a feast unto me in the year. | 14. Ter festum celebrabis mihi unoquoque anno. |
15. Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou earnest out from Egypt; and none shall appear before me empty:) | 15. Solennitatem azymorum custodies: septem diebus comedes infermentata, quemadmodum praecepi tibi tempore mensis Abib: quia in eo egressus es ex Aegypto: neque conspicientur coram me vacui. |
16. And the feast of harvest, the firstfruits of thy labors, which thou hast sown in thy field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labors out of the field. | 16. Et solennitatem mensis primitivorum operum tuorum quae seminaveris in agro, et solennitatem collectionis in exitu anni, quando eollegeris opera tua ex agro. |
17. Three times in the year all thy males shall appear before the Lord God. | 17. Tribus vicibus conspicietar omnis masculus tuus coram Domino Jehova. |
<023422>Exodus 34:22-24
22. And thou shalt observe the feast of weeks, of the firstfruits of wheatharvest, and the feast of ingathering at the year’s end. | 22. Solennitatem hebdomadum facies tibi in primitiis messis triticeae, et festum collectionis in conversione anni. |
23. Thrice in the year shall all your men-children appear before the Lord God, the God of Israel. | 23. Tribus vicibus in anno conspicietur onmis masculus tuus coram domino Jehova Deo Israel. |
24. For I will cast out the nations before thee, and enlarge thy borders; neither shall any man desire thy land, when thou shalt go up to appear before the Lord thy God thrice in the year. | 24. Expellam enim gentes a faeie tua, et dilatabo terminum tuum, neque concupiscet quisquam terrain tuam dum ascendes ut conspiciaris coram Jehova tribus vicibus in anno. |
<023420>Exodus 34:20
20. None shall appear before me empty. | 20. Et omne super quo jacuerit separatione sua, immundum erit: omne quoque super quo sederit, immundum erit. Omnis praeterea qui tetigerit lectum ejus, lavabit vestimenta et lavabit sese aqua: immundusque erit usque ad vesperam. |
EXODUS 23:14. Three times shalt thou keep a feast. It is strange that Moses, who elsewhere enumerates several feast-days, should here only command them to appear in God’s presence thrice a year. Where then is the feast of trumpets and the day of atonement? for undoubtedly all were to be celebrated at Jerusalem. In the first place, it is to be observed that the principal ones, to which the greater honor appertained, are here mentioned. Secondly, because the three holidays in the seventh month were almost continuous, (it is probable [^f358]) that some indulgence was given them, lest they should be absent from their homes the whole month; for at the beginning of the month the trumpets sounded, on the tenth day was the solemn fast, and on the fifteenth they began to dwell in the booths. If the necessity of remaining in Jerusalem had been imposed on all, so long a stay would have been burdensome. But, if they chose to be present from the beginning to the end, still there would have been only one journey, which is named after the most remarkable day. And certainly [^f359] the word µylgr, raglim, which Moses uses, means, metaphorically, rather journeys than times, although I allow that µym[p, phagnemim, which signifies times, is used in Deuteronomy in a similar sense. At any rate, it appears that God spared His people, when prescribed only three necessary convocations, lest the fathers of families and their children should be wearied by the expense and trouble of them, since he approves of no service which does not proceed from a cheerful heart.
DEUTERONOMY 16
1. Observe the month of Abib, and keep the passover unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night. | 1. Observa mensem Abib, et fac Pesah Jehovae Deo tuo: quia mense Abib eduxit to Jehova Deus tuus ex Aegypto nocte. |
2. Thou shalt therefore sacrifice the passover unto the Lord thy God, of the flock and the herd, in the place which the Lord shall choose to place his name there. | 2. 2 Et sacrificabis Pesah Jehovae Deo tuo de pecudibus et bobus, in loco quem elegerit Jehova ut habitare faciat nomen suum ibi. |
5. Thou mayest not sacrifice the passover within any of thy gates, which the Lord thy God giveth thee. | 5. Non poteris sacrificare Pesah in aliqua e portis tuis quas Jehova Deus tuus dat tibi. |
6. But at the place which the Lord thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou earnest forth out of Egypt. | 6. Sed in loco quem elegerit Jehova Deus tuus ut habitare faciat nomen suum ibi: sacrificabis Pesah ad vesperam, occumbente sole, tempore quo egressus es ex Aegypto. |
7. And thou shalt roast and eat it in the place which the Lord thy God shall choose; and thou shalt turn in the morning, and go unto thy tents. | 7. Assabis autem ac comedes in loco quem elegerit Jehova Deus tuus, postea mane conversus reverteris in tabernacula tua. |
8. Six days thou shalt eat unleavened bread, and on the seventh day shall be a solemn assembly to the Lord thy God; thou shalt do no work therein. | 8. Sex diebus comedes infermentata, die autem septimo erit solennitas Jehovae Deo tuo: non facies opus ullum. |
9. Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn. | 9. Septem hebdomadas numerabis tibi, ex quo ceperit falx esse in segete, incipies numerare septem hebdomadas. |
10. And thou shalt keep the feast of weeks unto the Lord thy God with a tribute of a free-will-offering of thine hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee: | 10. Postea celebrabis solennitatem hebdomadum Jehovae Deo tuo pro facultate spontaneae marius tuae quod dabis pront benedixerit tibi Jehova Deus tuus. |
11. And thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maid-servant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the Lord thy God hath chosen to place his name there. | 11. Et laetaberis coram Jehova Deo tuo, tu et filius tuus et filia tua, et servus tuns et ancilla tua, et Levita qui est intra portas tuas, et peregrinus, et pupillus, et vidua, qui fuerint in medio tui, in loco quem elegerit Jehova Deus tuus ut habitare faciat nomen suum ibi. |
12. And thou shalt remember that thou wast a bond-man in Egypt: and thou shalt observe and do these statutes. | 12. Et recordaberis quod servus fueris in Aegypto, propterea custodies ac facies statuta haec. |
13. Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine. | 13. Solennitatem tabernaculorum facies septem diebus, quum collegeris tu de area tua, et de torculari tuo. |
14. And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. | 14. Et laetaberis in solennitate tua, tu et filius tuus et filia tua, et servus tuus et ancilla tua, et Levita, et peregrinus, et pupillus, et vidua, qui habitaverint intra portas tuas. |
15. Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose: because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands; therefore thou shalt surely rejoice. | 15. Septem diebus solennitatem celebrabis Jehovae Deo tuo in loco quem elegerit Jehova: quum benedixerit tibi Jehova Deus tuus in cunctis frugibus this, et in omni opere manuum tuarum, et eris tantummodo laetus. |
16. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty. | 16. Tribus vicibus quotannis conspicietur omnis masculus tuus coram Jehova Deo tuo, in loco quem elegerit, in solennitate inferment atorum, et in solennitate hebdomadum, et in solennitate tabernaculorum, neque quisquam conspicietur coram Jehova vacuus. |
17. Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee. | 17. Quisque secundum donum manus suae, secundum benedictionem Jehovae Dei tui quam dedit tibi. |
1. Observe the month Abib. For what purpose God instituted the Passover, has already been shewn in the exposition of the First Commandment; for since it was a symbol of redemption, and in that ceremony the people exercised themselves in the pure worship of the One God, so as to acknowledge Him to be their only Father, and to distinguish Him from all idols, I thought that the actual slaying of the lamb should be introduced amongst the Supplements to the First Commandment. It only remains for us to speak here of what relates to the Sabbath. This then was the first solemn day, on which God would have His people rest and go up to Jerusalem, forsaking all their business. But mention is here made not only of the Paschal Lamb, but He also commands sheep and oxen to be slain in the place which He should choose. In these words He signifies that on that day a holy convocation was to be held; which is soon after more clearly expressed, for I have already given the two intermediate verses in the institution of the Passover itself, He therefore prohibits their slaying the Passover apart in their own cities, but would have them all meet in the same sanctuary. It has been elsewhere said that one altar was prescribed for them, as if God would gather them under one banner for the preservation of concord and the unity of the faith. What is added respecting the solemnity of the seventh day is very appropriate to this place.
9. Seven weeks shalt thou number. It must be observed that the Passover fell in a part of the year when the harvests were beginning to ripen; and consequently the first-fruits, of which I treated under the First Commandment, were then offered. Seven weeks afterwards they celebrated another feast-day, which was called Pentecost, i.e., the fiftieth, by the Greeks. There was just this number of days between the departure of the people and the publication of the Law. Another offering of firstfruits was then made, in which each one, according to his ability, and in proportion to the produce of the year, consecrated a gift to God of the harvested fruits. In order that they might be more ready and cheerful in their liberality, God’s blessing is set before them, as if Moses had commanded the people to testify their gratitude; since whatever springs from the earth, is the mere bounty of God Himself.
11. And thou shalt require. On another ground he exhorts and excites them to willingness, because the service of God brings this rejoicing; for there is nothing which ought more to stimulate us to obedience, that when we know that God rather consults our good than seeks to obtain any advantage from us. Ungodly men, indeed, rejoice also, nay, they are wanton and intemperate in their joy; but since that joy is not only transient, but their laughter is turned into weeping and gnashing of teeth, it is not without cause that Moses here magnifies it as a peculiar blessing, to rejoice before God; as if a father should invite his children to delight themselves together with him. But by this external exercise, believers were reminded that there is no real or desirable joy, unless in reference to God. And surely, however the wicked may exult in their pleasures, and abandon themselves to gratifcations, still, since tranquillity of conscience, which alone brings true rejoicing, is wanting to them, they do not enjoy the merriment into which they plunge themselves. Finally, Moses amplifies by a comparison the good which they enjoyed in the service of God, when he says, “And thou shalt remember that thou wast a bondman in Egypt;” for that their present condition might be more pleasant to them, he heightened its sweetness by the recollection of their most miserable captivity. I have here neglected Cicero’s [^f360] very subtle distinction between the words gaudium and laetitia, for unless I take both of them in a good sense, I could not translate the Hebrew words, whereby God would express how indulgently He deals with His children. Meanwhile, this passage contains an exhortation to render thanks to God our deliverer.
13. Thou shalt observe the feast of tabernacles. Its first day was called the day of In-gathering, (collectionum,)because the produce of the whole year was then stored in their granaries [^f361] and provision cellars. Since, therefore, they then rested from their rural labors, it was a convenient time of year for the celebration of the festivals; for in order that they might more willingly go up to Jerusalem, it was arranged by God, that it should be done with but little expense and sacrifice of their domestic interests. Where our translation is, “When Jehovah shall have blessed thee,” it stands literally, “Because he shall bless thee,” [^f362] but the sense is nearly the same; for Moses assures them that, provided they devote their minds diligently and faithfully to the service of God, they shall never want grounds for rejoicing, since He will never interrupt the flow of His blessing. The end, therefore, of the fifteenth verse, is not a mere command, but also a promise; as if he had said, that, if they were not ungrateful, there was no fear but that God would continually supply new cause for gladness; and these two clauses are to be taken in connection, “God will bless thee, and, therefore, thou shalt only rejoice;” for in this passage I willingly interpret thus [^f363] the particle ˚a, ak. It is indeed absurd to take it adversatively. It will not, therefore, be improper to explain it exclusively, as if he said, that, there should be no sorrow or anxiety, which should hinder them from the performance of their pious duty; those who render it “surely,” approach also to this meaning.
16. Three times in a year. We have previously said that although the other feast-days were not to be neglected, still, because God would make some allowance for the infirmity of His people, the necessity of going up to Jerusalem five times a year was not imposed upon them. Again, because only half of the seventh month contained three feast-days, i.e., from the first to the fifteenth, for the same reason it is only required of the males that they should leave their houses and celebrate the sacred convocations; for thus the females are spared, to whom traveling is not so convenient. Besides, through the fecundity promised them by God, they were almost always either pregnant or nursing. It is also certain that the boys and young men were excepted under the age of twenty, since God includes under the term males only those who were comprised in the census. If any object that in God’s spiritual worship there is no difference between males and females; the reply is easy, that the fathers of families presented themselves there in the names of their wives and children: so that the profession was extended to the other sex, and to those of tender age. To this David seems to allude, when he says: [^f364]
“Thy people shall come with voluntary offerings in the day of thy assembly, in the beauties of holiness,” (<19B003>Psalm 110:3;)
for, speaking of the free-will-offerings of the people, he seeks an example of it, after the manner of the prophets, from the legal worship. Lest the Jews should object that there was danger of hostile invasion, if the land should be stripped of its defenses by the gathering together of all the men into one place, God anticipates this doubt in Exodus 34, promising that He will provide that no one shall desire to assail their forsaken homes; for to this the sentence refers: “I will cast out the nations before thee, and enlarge thy borders, so that no man shall desire thy land,” ver. 24. Whence also we gather, that God’s worship was not entirely established until all the neighboring nations were subdued, and He had placed His sanctuary in Mount Zion. Not that it was allowable for the people to omit the feastdays before that time; but that experience itself might teach them that God was wroth with them, whilst He deprived them of this special blessing; for fear and alarm arose only from their own fault. But let believers collect from hence the useful doctrine that, whenever they are following God, they will be safe under His protection, since it is in His power to repel the assaults of enemies, and everything that can harm them.
And they shall not appear before the Lord empty, [^f365] I know not how it could have entered the minds of some to suppose that God here promised that all should be rich who should present themselves three times (a-year) before His sanctuary: whereas it is plain from the words of Moses that He requires from every one some gift in token of their gratitude. And perhaps [^f366] what historians relate respecting the Persians, that none should dare to address the king without a gift, was a more ancient custom, and common to other nations. God would indeed have a gift presented Him by each individual, as a symbol or earnest of their subjection; and, although this legal rite has ceased, yet its substance is to be retained, viz., that those only are true servants of God who do not boastfully make a mere empty profession, but effectually testify that they acknowledge Him as their King.
TABLES OF SCRIPTURE
ANOTHER SUPPLEMENT AS TO THE SHUTTING UP OF THE LEPROUS
LEVITICUS 13
GO TO COMMENTARY ON LEVITICUS 13: 1-59
<031301>Leviticus 13:1-59
1. And the Lord spake untoMoses and Aaron, saying, | 1. Et loquutus est Jehova ad Mosen et Aharon, dicendo: |
2. When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests. | 2. Homo quum fuerit in cute carnis ejus tumor, vel scabies, vel alba macula, et in cute carnis ejus fuerit plaga leprae, ducetur ad Aharon sacerdotem, vel ad unum e filiis ejus sacerdotibus. |
3. And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy and the priest shall look on him, and pronounce him unclean. | 3. Tunc videbit sacerdos plagam in cute carnis: quod si pilus in plaga versus fuerit in albedinem, et superficies plagae profundior fuerit cute carnis ejus, plaga leprae est, et postquam viderit eum sacerdos judicabit illum contaminatum, (vel, contaminabit illum.) |
4. If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days. | 4. Quod si macula alba fuerit in cute carnis ejus, et profundior non fuerit aspectus ejus cute, nec pilus ejus versus fuerit in albedinem, includet sacerdos plagam septem diebus. |
5. And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more. | 5. septimo et si plaga fuerit aequalis coram oculis ejus, nee creverit plaga in cute, includet eum sacerdos septem diebus secundo. |
6. And the priest shall look on him again the seventh day: and, behold,if the plague be somewhat dark, and the prague spread not in the skin, the priest shall pronounce him clean; it is but a scab: and he shall wash his clothes, and be clean. | 6. Tune inspiciet sacerdos ipsum die septimo itcrum, et si subnigra futerit plaga, (vel, obscurius contracta,) nec creverit plaga in cute, tune mundum declarabit (vel, mundabit) eum sacerdos: scabies est: et lavabit vir vestimenta sua, et mundus erit. |
7. But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again. | 7. Quod si crescendo creverit scabies in cute postquam ostensus fuerit sacerdoti in purgatione ejus, inspicietur secundo a sacerdote. |
8. And if the priest see that, behold, the scab spreadeth in the skin then the priest shall pronounce him unclean: it is a leprosy. Ubi autem viderit sacerdos; | 8. Quoties plaga lepre fuerit in homine adducetur ad sacerdotem; |
9. | 9. Quum plaga leprae fuerit in homine adducetur ad sacerdotem; |
10. And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising, | 10. Et aspiciet sacerdos, et si tumor albus fuerit in cute, et mutaverit pilum in albedinem, et ailmentum carnis vivae in tumore, |
11. It is an old leprosy in the skin of his flesh: and the priest shall pronounce him unclean, and shall not shut him up; for he is unclean. | 11. Lepra inveterate, est in cute carnis ejus: ideoque contaminabit eum sacerdos, quia immundus est. |
12. And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague, from his head even to his foot, wheresoever the priest looketh | 12. Sin germinando germinaverit lepra in cute, et operuerit lepra totam cutem plagae, a capite ejus, et totum aspectuum oculorum sacerdotis: |
13. Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean. | 13. Tunc inspiciet sacerdos, et si operuerit lepra totam carnem ejus, tunc mundam judicabit plagam: ubi tota versa est in albedinem, munda est, (vel, mundus.) |
14. But when raw flesh appeareth in him, he shall be unclean. | 14. Quo autem die visa fuerit in co cato viva, immundus erit. |
15. And the priest shall see the raw flesh, and pronounce him to be unclean;for the raw flesh is unclean: it is a leprosy. | 15. Et ubi viderit sacerdos carnem vivam, immundum judicabit ipsum, caro viva immunda est, lepra est. |
16. Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest; | 16. Vel si reversa fuerit caro viva, et conversa in albedinem, tunc veniet ad sacerdotem: |
17. And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean. | 17. et si versa fuerit plaga in albedinem, mundam judicabit sacerdos plagam illam: munda est. |
18. The flesh also, in which, event in the skin thereof, was a bile, and is healed, | 18. Et si fuerit in cute carnis alicujus ulcus, (vel, pustula ardens,) et illud sanatum fuerit. |
19. And in the place of the bile there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest; | 19. Et extiterit in loeo ulceris tumor albus, aut macula alba subrufa, ostendetur sacerdoti: |
20. And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white, the priest shall pronounce him unclean: it is a plague of leprosy broken out of the bile. | 20. Et quum inspexerit sacerdos, si pilus profundior fuerit cute, et pilus conversus fuerit in albedinem, contaminabit eum sacerdos: quia plaga leprae est ex ulcere germinans. |
21. But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days. | 21. Et si viderit cam sacerdos, et non fuerit in ea pilus albus, nec fuerit profundior cute, sed fuerit subobscura, tunc includet eum sacerdos septem diebus. |
22. And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague. | 22. Si vero crescendo creverit per cutem, immundum judicabit eum sacerdos: plaga est. |
23. But if the bright spot stay in his place, and spread not, it is a burning bile; and the priest shall pronounce him clean. | 23. Si vero suo loco constiterit macula alba, nec ereverit, adustio ulceris est: mundum (vel, mundam) judicabit eum sacerdos. |
24. Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white; | 24. Quum fuerit caro in cujus cute erit adustio ignis, et in viva carne adustionis macula alba subrufa, vel alba. |
25. Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin, it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean; it is the plague of leprosy. | 25. et, si versus fuerit pilus in albedinem in macula illa, et superficies ejus fuerit profundior cute, lepra est in adustione germinans: ideo immundam judicabit eam sacerdos, plaga leprae est. |
26. But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days. | 26. Quod si inspexerit eam sacerdos, et non fuerit in macula pilus albus, nec profundior cute, sed fuerit subnigra, includet eum sacerdos septem diebus. |
27. And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean; it is the plague of leprosy. | 27. Postea inspiciet eum sacerdos die septimo: et si crescendo creverit in cute, immundam judicabit eam sacerdos, plaga leprae est. |
28. And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning’. | 28. Quod si in loco suo steterit macula, nec creverit per cutem, et eadem fuerit contracta, (vel, subnigra,) tumor adustionis est: ideoque mundum judicabit eum sacerdos: quia ardor exustionis est. |
29. If a man or woman have a plague upon the head or the beard; | |
30. Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin, and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard. | 30. et si superficies ejus profundior erit cute, et fuerit in ea pilus flavus et tenuis, immundum judicabit sacerdos: macula nigra est, lepra capitis aut barbae est. |
31. And if the priest look on tile plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days. | 31. Si autem inspexerit sacerdos plagam maculae nigrae, et superficies ejus non fuerit profundior cute, nee pilus niger in ea, includet sacerdos plagam maculae nigrae septem diebus. |
32. And in the seventh day the priest shall look on the plague: and, behold, if the scull spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin; | 32. Et quum inspexerit sacerdos die septima, si non creverit macula illa nigra, nec in ea fuerit pilus, et aspectus maculae nigrae non fuerit profundior cute: |
33. He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more. | 33. Tune radetur, sed maculam nigram non radet, includetque sacerdos maeulam nigram septem diebus secundo. |
34. And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean. | 34. et, si non creverit macula nigra in cute, nee superfides cjus profundior fuerit cute, mundum judicabit eum sacerdos: lavabitque vestimenta sua, et mundus erit. |
35. But if the scall spread much in the skin after his cleansing; | 35. Si autem crescendo creverit macula per cutera post purificationem suam, |
36. Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean. | 36. et, si creverit macula illa in cute, non requiret ad examen sacerdos pilum flavum: immundus est. |
37. But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean. | 37. Quod si in oculis ejus constiterit macula, et pilus niger fuerit in ea, sanata est macula illa, mundus est, et mundum judicabit eum sacerdos. |
38. If a man also or a woman have in the skin of their flesh bright spots, even white bright spots; | 38. Quum in cute carnis viri aut mulieris fuerint macu!ae, maculm inquam albae. |
39. Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin: he is clean. | 39. Inspiciet sacerdos, et, si in cute carnis corum fuerint maculae albae, subnigrae (vel, contractae,) macula alba est quod floret in cute, mundus est. |
40. And the man whose hair is fallen off his head, he is bald; yet is he clean. | 40. Vir quum depilatum fuerit caput ejus, calvus est, mundus est. |
41. And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean. | 41. Quod si ex parte faciei suae caput habuerit depilatum, recalvaster est, mundus est. |
42. And if there be in the bald head, or bald forehead, a white reddish sore, it is a leprosy sprung up in his bald head, or his bald forehead. | 42. Quod si in calvitio ejus aut parte depilata fuerit plaga alba, subrufa, lepra germinans est in calvitie, vel parte ejus depilata. |
43. Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh, | 43. et, si tumor plagae albus, rufus in calvitio ejus aut parte depilata, sicut species leprae in cute carnis, |
44. He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head. | 44. Vir leprosus est, immundus est: contaminando contaminabit illum sacerdos: in capite ejus est plaga ejus. |
45. And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. | 45. Leprosi autem in quo fuerit plaga illa, vestimenta erunt scissa, et caput ejus nudum, et pilum labri operiet, et Immundus, immundus sum clamabit. |
46. All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be. | 46. Cunctis diebus quibus fuerit plaga in eo, contaminabitur, immudus est: seorsum habitabit: extra castra mansio ejus erit. |
47. The garment also that the plague of leprosy is in, whether it be a woollen garment or a linen garment, | |
48. Whether it be in the warp or woof, of linen, or of woollen, whether in a skin, or in anything made of skin; | 48. Aut in stamine, aut in subtegmine ex lino, aut ex lana, aut in pelle, aut in quovis opere pelliceo: |
49. And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be shewed unto the priest. | 49. Et fuerit plaga illa viridis aut rufa in veste, aut in stamine, vel in subtegmine, vel in quovis opere pelliceo, plaga leprae est, ostendetur sacerdoti. |
50. And the priest shall look upon the plague, and shut up it that hath the plague seven days. | 50. Et inspiciet saccMos plagam, includetque plagam illam septera diebus. |
51. And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin, the plague is a fretting leprosy; it is unclean. | 51. si creverlt plaga illa per vestera, vel per subtegmen, vel pellem in omni opere pelliceo, lepra corodentis plagae est, immunda est. |
52. He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire. | 52. comburetur. |
53. And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin; | 53. Quod si, ubi inspexerit sacerdos, ecce non creverit plaga illa in veste, vel in stamine, vel in subtegmine, vel in quovis opere pelliceo. |
54. Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more. | 54. Tune praecipiet sacerdos, et lavabunt id in quo est plaga: et recludet illud septem diebus secundo. |
55. And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his color, and the plague be not spread, it is unclean; thou shalt burn it in the fire: it is fret inward, whether it be bare within or without. | 55. et, si non mutaverit plaga illa colorem suum, nee plaga creverit, immunda est, igni combures illud: corrosio est in calvitio ejus vel in parte ejus depilata. |
56. And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof. | 56. Quod si dum inspexerit sacerdos, ecce, subobscura fuerit plaga postquam lota fuit, abscindet eam e veste, vel epelle, vel e stamine, vel e subtegmine |
57. And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin, it is spreading plague: thou shalt burn that wherein the plague is with fire. | 57. Quod si comspecta fureit ultra in veste, vel in stamine, vel in subtegmine, vel in quovis opere pelliceo lepra germinans est, igni combures illud in quo fuerit, lavabitur secundo, et mundum erit. |
58. And the garment, either warp or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean. | 58. Vestis autem, sive stamen, sive, sbtegment, aut quodivis opus pelliceum quod laveris, si recesserit ab eis plagra, lavabitur secundo, et mundum erit. |
59. This is the law of the plague of leprosy in a garment of wollen or linen, either in the warp or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean. OF THE PURIFYING OF THE LEPERS | 59. Haec est lex leprae vestimenti lanei, vel linei, vel staminis, vel subtegminis, vel cujusvis operis pellicei ad judicandum illud mundum vel immundum. |
<031401>Leviticus 14:1-57
1. And the Lord spake unto Moses, saying, | 1. Et loquutus est Jehova ad Mosen, dicendo: |
2. This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest. | 2. Haec erit lex leprosi die purgationis suae, nempe adducetur ad sacerdotem. |
3. And the priest shall go forth out of the camp: and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; | 3. Et egredietur sacerdos foras extra castra, et inspiciet sacerdos: et si sanata fuerit lepra a leproso; |
4. Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedarwood, and scarlet, and hyssop. | 4. Tunc praecipiet sacerdos ut tollantur ei qui mundatur duae aves vivae, mundae, et lignum cedrinum, et coccus vermiculi, et hyssopus. |
5. And the priest shall command that one of the birds be killed in an earthen vessel over running water. | 5. Et praecipiet sacerdos ut mactetur avis una super vas fictile super aquas vivas. |
6. As for the living bird, he shall take, and the cedarwood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: | 6. Avem vivam tollet, et lignum cedrinum, et coccum vermiculi, et hyssopum: et tinget illa, et avem vivam in sanguine avis mactatae super aquas vivas. |
7. And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose in the open field. | 7. mundabitque emu: et emitet avem vivam in superficiem agri. |
8. And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean; and after that he shall come into the camp, and shall tarry abroad out of his tent seven days. | 8. Et lavabit qui emundatur vestimenta sua, et radet omnem ilum suum, lavabitque se aqua, et mundus erit: postea ingredietur castra, habitabitque extra tabernaculum suum septem diebus. |
9. But it shall be on the seventh day, that he shall shave all his hair off his head, and his beard, and his eyebrows, even all his hair he shall shave off: and he shall wash his cloathes, also he shall wash his flesh in water, and he shall be clean. | 9. Die autem septimo radet omnem pilum suum, caput suum, et barbam suam, et supercilia oculorum suorum, atque omnem reliquum pilum summ radet: lavbit quoque vestimenta sua, postquam laverit carnem suam aqua, et purificabit se. |
10. And on the eighth day he shall take two helambs without blemish, and one ewelamb of the first year without blemish, and three tenthdeals of fine flour for a meatoffering, mingled with oil, and one log of oil; | 10. Die autem octavo tallet duos agnos immaculatos, et agnam unam anniculam immaculatam, et tres decimas mixturae minha mixta oleao, et sextarium unum olei. |
11. And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the Lord, at the door of the tabernacle of the congregation. | 11. Statuetque sacerdos qui mundat virum mundandum, et illa coram Jehova ad ostium tabernaculi conventionis. |
12. And the priest shall take one helamb, and offer him for a trespassoffering, and the log of oil, and wave them for a waveoffering before the Lord. | 12. Tolletque sacerdos agnum unum quem offert in sacrificium pro delicto, et sextarium olei, et agitabit ea agitatione coram Jehova. |
13. And he shall slay the lamb in the place where he shall kill the sinoffering and the burntoffering, in the holy place: for as the sinoffering is the priest’s, so is the trespassoffering; it is most holy. | 13. Mactabitque agmnu in loco in quo mactare solet oblationem pro peccato, et holocaustum nempe in loco sanctitatis: quia sicut hostia pro peccato, ita oblatio pro delicto, est sacerdotis, sanctitas sanctitatum est. |
14. And the priest shall take some of the blood of the trespassoffering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot. | 14. Accipietque sacerdos de sanguine oblationis pro delicto, et ponet super tenerum auris mundandi dextrae, et super pollicem manus ejus dextrae, et super pollicem pedis ejus dextri. |
15. And the priest shall take some of the log of oil, and pour it into the palm of his own left hand: | 15. Accipiet praeterea sacerdos de sextario olei, et fundet in manum suam sinistram. |
16. And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the Lord. | 16. Tingetque ipse digitum suum dextrum in oleum quod est in manu sua sinistra, spargetque de oleo digito suo septem vicibus coram Jehova. |
17. And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespassoffering. | 17. De residuo vero olei quod in manu sua ponet sacerdos super tenerum auris mundandi dextrae, et super pollicem manus ejus dextrae, et super pollicem pedis ejus dextri, ultra sanguinem oblationis pro delicto. |
18. And the remnant of the oil that is in the priest’s hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the Lord. | 18. Quod autem superest de oleo quod est in manu ejus, ponet super caput mundandi: expiabitque eum sacerdos coram Jehova. |
19. And the priest shall offer the sinoffering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burntoffering. | 19. Faciet item sacerdos oblationem pro peccato, emundabitque mundandum ab immunditia sua, et postea mactabit holocaustum. |
20. And the priest shall offer the Et ascendere faciet sacerdos burntoffering and the meatoffering upon the altar: and the priest shall make an atonement for him, and he shall be clean. | 20. holocaustum et minham super altare expiabitque eum sacerdos, et mundus erit. |
21. And if he be poor, and cannot get so much; then he shall take one lamb for a trespassoffering to be waved, to make an atonement for him, and one tenthdeal of fine flour mingled with oil for a meatoffering, and a log of oil; | 21. Si autem pauper fuerit, et manus ejus non possit assequi, tum accipiet agnum unum in hostiam pro delicto in elevationem ad expiandum illum, et decimam partem similae unam permistam oleo pro minha, sextariumque olei. |
22. And two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin.offering, and the other a burntoffering. | 22. Duos praeterea turtures, aut duos filios columbae, quodcunque apprehendere poterit manus ejus: eritque unus in hostiam pro pecccato, et alter pro holocausto. |
23. And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the Lord. | 23. Afferetque ea octavo die purificationis suae ad sacerdotem, ad ostium tabernaculi conventionis coram Jehova. |
24. And the priest shall take the lamb of the trespassoffering, and the log of oil; and the priest shall wave them for a waveoffering before the Lord. | 24. Suscipietque sacerdos agnum oblationis pro delicto, et sextarium olei, atque agitabit ea sacerdos elevationem coram Jehova. |
25. And he shall kill the lamb of the trespassoffering, and the priest shall take some of the blood of the trespassoffering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot. | 25. Mactabitque agnum oblationis pro delicto, ac tollet sacerdos de sanguine oblationis pro delicto, ponetque super tenerum auris mundandi dextrin, et super pollicem manus ejus dextrae, et super pollicem pedis ejus dextri. |
26. And the priest shall pour of the oil into the palm of his own left hand. | 26. De oleo quoque fundet sacerdos in manum suam sinistram. |
27. And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the Lord. | 27. Spargetque sacerdos digito suo dextro de oleo quod est in manu sua sinistra septem vicibus coram Jehova. |
28. And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespassoffering. | 28. Ponet quoque sacerdos de oleo quod est in manu sua super tenerum auris emundandi dextrae, et super pollicem manus ejus dextrae, et super pollicem pedis ejus dextri, in loco sanguinis oblationis pro delicto. |
29. And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the Lord. | 29. Quod autem superest de oleo quod est in manu sacerdotis, ponet super caput emundandi ad emundandum illum coram Jehova. |
30. And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get; | 30. Faciet item unum de turturibus, vel ex pullis columbarum, ex iis quae apprehenderit manus ejus. |
31. Even such as he is able to get, the one for a sinoffering, and the other. for a burntoffering, with the meatoffering: and the priest shall make an atonement for him that is to be cleansed before the Lord. | 31. Quod inquam apprehenderit manus ejus, faciet unum pro peccato, et alterum in holocaustum cum minha, emundabitque sacerdos mundandum coram Jehova. |
32. This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing. | 32. Ita est lex ejus in quo fuerat plaga leprae, cujus manus non poterat apprehendere mundationem sui. |
33. And the Lord spake unto Moses and unto Aaron, saying, | 33. Et loquutus est Jehova ad Mosen et Aharon, dicendo: |
34. When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession; | 34. Quum ingressi fueritis terram Chanaan, quam ego do vobis in possessionem, et posuero plagam leprae in domo terrae possessionis vestrae: |
35. And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house: | 35. Veniet ille cujus erit domus, renuuntiabitque sacerdoti, dicendo,. Tanquam plaga leprae visa est mihi in domo. |
36. Then the priest shall command that they empty file house, before the priest go into it to see the plague, that all that is in the house be not made unclean; and afterward the priest shall go in to see the house. | 36. Tunc praecipiet sacerdos, et expurgabunt domum antequam ingrediatur sacerdos, ut dispiciat plagam, ne polluatur quicquam quod sit in ea domo: et postea ingredietur sacerdos ad contemplandam domum |
37. And he shall look on the plague: and, behold, if the plague be in the walls of the house with hollow strakes, greenish or reddish, which in sight are lower than the wall; | 37. et siquidem in plaga quae est in parietibus domus, fuerint nigredines, flavedines, vel rubedines: et aspectus eorum fuerit depressior reliquo pariete: |
38. Then the priest shall go out of the house to the door of the house, and shut up the house seven days. | 38. Egredietur sacerdos e domo ad ostium domus, et claudet domum septem diebus. |
39. And the priest Shall come again the seventh day, and shall look: and, behold, if the plague be spread in the walls of the house; | 39. Postea revertetur sacerdos die septimo, et contemplabitur: et siquidem creverit plaga in parietibus domus, |
40. Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city. | 40. Tunc praecipiet sacerdos, et eruent lapides in quibus fuerit plaga illa, projicientque illos extra civitatem in locum immundum: |
41. And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into all unclean place. | 41. Domum autem radere jubebit intrinsecus per circuitum, et effundent pulveremquem abraserint extra civitatem in 1.ocum immundum. |
42. And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house. | 42. Et accipient lapides altos quos reponent loco lapidum illorum, et latum aliud capient, et complanabunt domum. |
43. And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plastered; | 43. Quod si reversa fuerit plaga, et effloreat in illa domo postquam erui fecit lapides, et abradi domum, et posteaquam obducta fuit: |
44. Then the priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house; it is unclean. | 44. Tunc ingredietur sacerdos, et considerabit: et siquidem creverit plaga in domo, lepra corrodens est ipsa in domo, immunda est. |
45. And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house; and he shall carry them forth out of the city into an unclean place. | 45. Destruetque domum, et lapides ejus, et ligna ejus, atque universum lutum domus, educetque extra civitatem in locum immundum. |
46. Moreover, he that goeth into the house all the while that it is shut up shall be unclean until the even. | 46. Qui autem ingressus fuerit domum illam omnibus diebus quibus jusserit earn claudi, immundus erit usque ad vesperam. |
47. And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes. | 47. Et qui dormierit in ea domo, lavabit vestimenta sua: quique comederit in domo, lavabit vestimenta sua. |
48. And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plastered; then the priest shall pronounce the house clean, because the plague is healed. | 48. contemplatusque viderit non crevisse plagam in ipsa domo, postquam ipsa obducta fuit: mundam judicabit sacerdos domum, quia sanata sit plaga illa. |
49. And he shall take to cleanse the house two birds, and cedarwood, and scarlet, and hyssop. | 49. Tollet itaque ad purificandam domum duos passeres, et lignum cedrinum, et coccum vermiculi, ct hyssopum. |
50. And he shall kill the one of the birds in an earthen vessel over running water. | 50. Mactabitque passerera unum super vas fictile, super aquas vivas. |
51. And he shall take the cedarwood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times. | 51. Capietque lignum cedrinum, et hyssopum, et coccum vermiculi, et passerem vivum, et tinget illa in sanguine passeris mactati, et in aqua vivente: aspergetque domum septem vicibus. |
52. And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedarwood, and with the hyssop, and with the scarlet. | 52. Purificabitque domum illam sanguine passeris, et aqua viva, et passere vivo, lignoque cedrino, et hyssopo, et cocco vermiculi. |
53. But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean. | 53. Postea dimittet passerem vivum extra civitatem super faciem agri, purgabitque domum, et munda erit. |
54. This is the law for all manner of plague of leprosy, and scall, | 54. Ista est lex omnis plagae leprae, et maculae nigrae, |
55. And for the leprosy of a garment, and of a house, | 55. Et leprae vestis, et domus, |
56. And for a rising, and for a scab, and for a bright spot; | 56. Et tumoris, et scabiei, et candentis maculae: |
57. To teach when it is unclean, and when it is clean: this is the law of leprosy. OF THE POLLUTIONS WHICH ARISE FROM ISSUES | 57. Ad docendum quid agendum, quo die immundus et quo die mundus declarandus est. |
<031501>Leviticus 15:1-33
1. And the Lord spake unto Moses and to Aaron, saying, | 1. Loquutus est autem Jehova ad Mosen et Aharon, dicendo, |
2. Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean. | 2. Loquimini ad filios Israel, et dicite eis, Unusquisque quum semen ejus defluet de carne sua, immundus est. |
3. And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness. | 3. in semine ipsius, si emittat caro ejus semen suum, vel clauserit carnem suam semine suo, immunditia ejus est. |
4. Every bed whereon he lieth that hath the issue is unclean; and every thing whereon he sitteth shall be unclean. | 4. Onme stratum in quo jacuerit qui patitur fluxum seminis, immundum erit: et omne id super quo sederit, immundum erit. |
5. And whosoever toucheth his bed shall wash his clothes, and bathe himse!f in water, and be unclean until the even. | 5. Quicunque item tetigerit lectum ejus, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam. |
6. And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even. | 6. Et qui sederit super alquid super quo sederit seminifluus, lavabit vestimenta sua, posteaquam laverit se aqua: eritque immundus usque ad vesperam. |
7. And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even. | 7. Qui vero tetigerit carnem seminiflui, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam. |
8. And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be uncleau until the even. | 8. Et si despuerit seminifluussuper mundum, lavabit vestimenta sua posteaquam laverit se aqua: eritque immundus usque ad vesperam. |
9. And what saddle soever he rideth upon that hath the issue shall be unclean. | 9. Et omne sagma super quo equitaverit seminifluus, immundum erit. |
10. And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even. | 10. Atque omnis qui tetigerit omne quitquid fuerit subter eum, immundus erit usque ad vesperam et qui portaverit ea, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam. |
11. And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shalt wash his clothes, and bathe himself in water, and be unclean until the even. | 11. Omnis autem quem tetigerit seminifluus, et manus suas non abluerit aqua, lavabit vestimenta sua: posteaquam laverit sese aqua: eritque immundus usque ad vesperam. |
12. And the vessel of earth that he toucheth which hath the issue shall be broken: and every vessel of wood shall be rinsed in water. | 12. Et vas fictile quod tetigerit seminifluus, confringetur: onme auterm vas ligneum lavabitur aqua. |
13. And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean. | 13. Quum autem mundatus fuerit seminifluus a fluxusuo, numerabit sibi septem dies ab emundatione sua, lavabitque vestimenta sua, posteaquam laverit quoque carnem suam aqua viva: et mundus erit. |
14. And on the eighth day he shall take to him two turtle doves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest. | 14. Die vero octava capiet sibi duos turtures, aut duos pullos columbinos, venietque coram Jehova ad ostium tabernaculi conventionis, et tradet eos sacerdoti. |
15. And the priest shall offer them, the one for a sinoffering, and the other for a burntoffering: and the priest shall make an atonement for him before the Lord for his issue. | 15. Quos sacrificabit sacerdos, unum pro peccato, et alterum in holocaustum: et emundabit illum sacerdos coram Jehova a fluxu ipsius. |
16. And if any man’s seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even. For this critical sentence, the following is substituted in Fr., “Ainsi trois festes y eussent este comprises; pource qu’ils ne fussent point retournez jusques a ce qu’elles eussent este aceomplies;” thus, three festivals would have been comprised in it; because they would not have returned until they were all completed. [^f362]: Vide A. V., ver. 15, “Because the Lord thy God shall bless thee,” etc. [^f363]: “Car il y a ici un mot qui se prend bien pour Toutes fois; mais il signifie pareillement Tant y a, ou Quoy qu’il en soit, ou Pour vrai;” for there is here a word, which may properly mean, Nevertheless; but it also means However, or, At any rate, or, Truly. — Fr. | 16. Quum autem ex aliquo egressa fuerit effusio seminis, lavabit aqua totam carnem suam: immundusque erit usque ad vesperam. [^f360]: Tusc. Quoest iv., “Nam cum ratione animus movetur placide et constanter, tum illud gaudium dicitur; cum autem inaniter, et effuse animus exultat, tum ilia laetitia gestiens, vel nimia dici potest; quam ita definiunt, sine ratione animi elationem.” — Edit. Elz., 1661, p. 1088, a. [^f361]: “Aux greniers, ou aux caves, ou fenils, et gardoirs de toute provision.” — Fr. [^f364]: “Populus tuus liberalitatum est,” etc. — Lat. “Ton peuple est de franche volonte,” etc. — Fr. See Calvin on Psalm 110, Calvin Translation Society’s Edition, vol. 4, p. 296, and note, p. 301. |
17. And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even. | 17. Et omnis vestis, omnisque pellis super quam fuerit aliquid de effusione seminis, lavabitur aqua et immunda erit usque ad vesperam. |
18. The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even. | 18. Mulier quoque cum quo dormierit vir patiens effusionem seminis, lavabitur aqua et immunda erit usque ad vesperam. |
19. And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days, and whosoever toucheth her shall be unclean until the even. | 19. Mulier autem quum fuerit fluens sanguine, et erit fluxus ejus per carnem ejus, septem diebus erit in separatione sua: et omnis qui tetigerit eam, immundus erit usque ad vesperam. |
20. And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean. | 20. Et omne super quo jacuerit separatione sua, immundum erit: omne quoque super quo sederit, immundum erit. |
21. And whosoever toucheth her bed shall wash his clothes, and bathe hinse!f in water, and be unclean until the even. | 21. Omnis praeterea qui tetigerit lectum ejus, lavabit vestimenta sua, et lavabit sese aqua: immundusque erit usque ad vesperam. |
22. And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even. | 22. Omnis etiam qui tetigerit quamcunque sedem super quam sederit, lavabit vestimenta sua, posteaquam laverit sese aqua: immundusque erit usque ad vesperam. |
23. And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. | 23. Quod si instrumentum aliquod fuerit super stratum ipsum, vel super sellam super quam sederit: quum tetigerit illud aliquis, immundus erit usque ad vesperam. |
24. And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean. | 24. Quod si dormiendo dormierit quis cum ea, et fuerit immunditia ejus super eum, immundus erit septem diebus: et omne stratum super quo dormierit, immundum erit. |
25. And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean. | 25. Mulier autem, quum fluet fluxum sanguinis ultra menses suos: cunctis diebus fluxus immunditiae suae erit sicut diebus menstrui sui, immunda est. |
26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation; and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation. | 26. Omne stratum in quo dormierit cunctis diebus fluxus sui, sicut stratum menstrui sui erit, et omnis sedes super qua sederit, immunda erit secundum immunditiam menstrui sui. |
27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himseIf in water, and be unclean until the even. | 27. Quicunque tetigerit cam immundus erit, lavabitque vestimenta sua, et lavabit se aqua, immundusque erit usque ad vesperam. |
28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. | 28. Quod si mundata fuerit a fluxu suo, tunc numerabit sibi septem dies, et postea mundabitur. |
29. And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation | 29. Die autem octava tollet sibi duos turtures, aut duos pullos columbinos: afferetque illos ad sacerdotem ad ostium tabernaculi conventionis. |
30. And the priest shall offer the one for a sinoffering, and the other for a burntoffering; and the priest shall make an atonement for her before the Lord for the issue of her uncleanness. | 30. Et faciet sacerdos unum in hostiam pro peccato, et alterum in holocaustum: emundabitque illam sacerdos coram Jehova a fluxu immunditiae suae. |
31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them. | 31. Separabitque filios Israel ab imnmnditias suas, ne moriantur propter immunditias suas, dum polluertint tabernaculum, quod est in medio eorum. |
32. This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith; effusio seminis, ut sit immundus propter illam. | 32. lsta est lex patientis fluxum seminis, et ejus ex quo egreditur |
33. And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean. [^f329]: “Sans autre regard que servir a Dieu en se reposant.” — Fr. [^f330]: “S’il n’y eust eu quelque mystere excellent, et singulier;” if there had not been some excellent and peculiar mystery, etc. — Fr. [^f331]: The heading of this 30th chapter is, — “ Of the Eternal Felicity of the City of God, and the Perpetual Sabbath.” [^f332]: Psalm 46:10, “Vacate, et videte quoniam ego sum Deus.” — V. “Be still, and know that I am God.” — A. V. [^f333]: Added from Fr. [^f334]: Added from Fr. [^f335]: “Les payens, comme chiens mastins;” the heathen, like dogs. — Fr. [^f336]: “Reverence my sanctuary.” — A.V. Ainsworth says, “In Targum Jonathan this law is explained thus, Ye shall go to the house of my sanctuary in fear;” and then quotes from Maimon. many Jewish rites observed in the temple. [^f337]: “For it is holy unto you.” — A. V. [^f338]: “Ils mettoyent bas la religion comme pour la fouler au pied;” they would cast down religion as if to trample it under foot. — Fr. [^f339]: Vide C.’s Comment on Genesis, Calvin Society’s edit., vol. 1 pp. 447, et seq. [^f340]: We must beware of being misled by what is a very common misapprehension, not without the authority of some of our English Dictionarywriters, as if “earingtime” were the time of gathering the ears of corn, instead of a derivative from the Saxon “erian,” cognate with and equivalent to the Latin “arare,” to plough. See C.’s Latin, “in aratione.” [^f341]: “La condition des Juifs n’a gueres este honorable;” the condition of the Jews was hardly honorable. — Fr. [^f342]: Addition in Fr., “et que chacun en preint ce qu’il pourroit, comme d’un bien commun;’ and that each should take what they could of them, as of a common property. [^f343]: See Margin, A. V., Leviticus 25:5, ˚ryzn ybn[, “grapes of thy separation.” S.M., “uvas a te derelictas.” S. M. says in his note, “We follow the Chaldee interpreter, who renders these words The grapes of thy relinquishing; but others render them the grapes of thy separation, (that is, which hitherto thou hast separated or set apart for thyself,) thou shalt not suffer to be common property.” — W. The translation of V. | 33. Et aegrotantis in fluxu suo, et ejus qui profundit fluxum suum, sive sit masculus, sive foemina, et viri qui dormierit cum immunda. [^f347]: Compare Virgil, Georgic 1:— Vos, O clarissima mundi Lumina, labentem coelo quae ducitis annum, Liber et alma Ceres; vestro si munere tellus Chaoniam pingui glandem mutavit arista, Poculaque inventis Acheloia miscuit uvis, etc. — 5:5-9. [^f356]: “De pluyes, de gresles, de froid, et de chaud.” — Fr. |
