Calvin’s CommentariesExodus 23

1. Thou shalt not receive (margin) a false report. It might also be translated, Thou shalt not raise, or stir up: and, if this be preferred, God forbids us to invent calumnies; but, if we read, Thou shalt not receive, He will go further, i e., that none should cherish, or confirm the lie of another by his support of it. For it has been stated that sin may thus be committed in two ways: either when the wicked invent false accusations, or when other over-credulous persons eagerly associate themselves with them; and thus either sense would be very applicable, that the original authors are condemned, who raise a false report, or those who help on their wickedness, and give it, as it were, their endorsement. But, since it immediately follows, “put not thine hand with” them, I willingly embrace the version, “Thou shalt not receive,” in order that the two clauses may combine the better. Indeed Moses uses this word with great propriety, for a lie would soon come to nothing from its own emptiness, and fall to the ground, if it were not taken up and supported by the unrighteous consent of others. God, therefore, recalls His people from this wicked conspiracy, (“De s’accoupler avecques les malins et les menteurs pour diffamer le prochain;” of associating themselves with the malicious and with liars to defame their neighbor. — Fr.) lest by their assistance they should spread abroad false accusations; and calls those false witnesses who traduce their neighbors by lending their hand to the ungodly: because there is but little difference between raising a calumny and keeping it up. If it be thought preferable to restrict the second verse to judges, it would be a Supplement to the Sixth Commandment as well as the Eighth, viz., that none should willingly give way to the unjust opinions of others, which might affect either the means or the life of an innocent person. But, inasmuch as the error of those who are too credulous is reproved by it, whence it arises that falsehood prevails, and calumniators throw what is clear into obscurity, it finds a fit place here. (“Ceste sentence doit estre comprinse aussi bien sous les faux tesmoignages;” this declaration ought to be comprised under the head of false testimony. — Fr.)

Exodus 23:4. If thou meet thine enemy’s ox. From these two passages it is very clear that he who abstains from evil doing, is not therefore guiltless before God, unless he also studies to do good. For our brethren’s advantage ought to be so far our care, that we should be disposed mutually to aid each other as far as our means and opportunities permit. This instruction is greatly needed; because, whilst everybody is more attentive to his own advantage than he ought to be, he is willing to hold back from the assistance of others. But God brings him in guilty of theft who has injured his neighbors by his negligence; and justly, because it depended only upon him that the thing should be safe, which he knowingly and willfully suffered to perish. This duty, too, is extended even to enemies; wherefore our inhumanity is the more inexcusable, if we have not helped our friends. The sum therefore is, that believers should be kind, (“Soyent pitoyables, et humains pour faire plaisir a chacun;” should be pitiful and humane, to show kindness to all. — Fr.) that they may imitate their heavenly Father; and should not only bestow their labor upon the good, who are worthy of it, but should treat the unworthy also with kindness: and since many might invent means of subterfuge, God anticipates them, and commands that the beast of a person unknown should be kept until reclaimed by its owner; and lays down the same rule as to all things that may be lost. Numbers 5

Numbers 5:5-7

5. And the Lord spoke unto Moses, saying, 5. Loquutus est Jehova ad Mosen, dicendo:

6. Speak unto the children of Israel, when a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty; 6. Alloquere filios Israel, Vir sive mulier quum fecerint ex omnibus peccatis hominum, transgrediendo transgressione in Jehovam, et deliquerit anima illa:

7. Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed. 7. Fatebuntur peccatum suum quod fecerunt: et restituet delictum suum in solidum, et quintam ejus partem superaddet, dabitque ei in quem peccaverit.

By this law also, God exhorts His people to exercise the duties of humanity towards brute animals, in order that they may be the more disposed to assist their brethren; for we must bear in memory what Paul teaches, where God commands oxen to be kindly treated, viz., that He does not care so much for them in this, as for mankind. (1 Corinthians 9:9.) God prescribes elsewhere, that if any should see the ox or ass of his brother, or even of his enemy, going astray, he should catch it, and restore it to its master, (Deuteronomy 22:1-3, and Exodus 23:4;) but here He had another intention, i.e., that believers should testify their forgiveness of their enemies, by being merciful to their animals. If it had been simply said, that our enemies were to be helped, and that we must contend with them by acts of kindness, to overcome their ill-will, all cruelty would have been sufficiently condemned; but when God commands us not only to succor our enemies, to point out their way to those who are straying, and to lift up those who are fallen, but would also have us exercise these kindnesses to their very beasts, He more emphatically and strongly expresses how very far removed from hatred and the desire of vengeance He desires His children to be. Wherefore we see that what Christ afterwards taught His disciples is taught also in the Law, that we should love our enemies. (Matthew 5:44.) Nor is it merely the desire of vengeance which is here restrained, but something more is required, viz., that believers should conquer the ill-will of their enemies by kindnesses: since to bring back a straying ox or ass is a proof of sincere affection. But, in these two passages, what relates to the Sixth Commandment is represented in a more striking manner, viz., that assistance should be rendered to an ox or an ass, weighed down by its burden. Interpreters (Margin A V., Exodus 23:5, “Wilt thou cease to help him? or, and wouldest thou cease to leave thy business for him; thou shalt surely leave it to join with him.” The Vulg. translation is, “Si videris asinum odientis te jacere sub onere, non pertransibis, sed sublevabis cum eo:” and this precisely accords with LXX., οὐ παρελέυσὟ αὐτὸ) are not agreed as to the meaning of the words, and Jerome has departed most widely from them. But others, who desire to translate them more accurately, read them interrogatively, — If thou shall see an animal fall under its burden, etc., wilt thou hesitate to help? The other sense seems more appropriate, — If thou shall; have seen and have hesitated to help, still do thou help: for in this way God anticipates a person, if, perchance, impelled at first by hatred, he should dislike to help his enemy: and then commands him to correct his guilty thought. The meaning, therefore, will be, — if the sight of thine enemy should delay thee from aiding his beast, lay aside thine ill-will, and unite thyself with him, that you may together be humane and merciful to the wretched animal. Thus an opportunity was given to enemies for their mutual reconciliation. There is another difficulty in the word גזב, (Exodus 23:5 עזב, in its primary and most usual sense, signifies to leave; but a thing may be left from dislike or weariness; hence it signifies (2) to forsake. On the other hand, it may be left, because it has been brought into that state, in which it needs no further help or security; and hence (3) it sometimes signifies to complete a defense, as Nehem. 3:8; 4:2; to relieve from a difficulty, as in this place — W. The whole of this criticism is omitted, not only in the French translation, but also in the Latin edition of 1563, pp. 390, 391.) gnazab, which, although it means to leave, still, in my judgment, is used for to assist, or to give help: although it is not translated amiss, to let fro, or to loose: or, if it be preferred, to strengthen; in which sense it is sometimes found. Numbers 35

Numbers 35:9-34

9. And the Lord spoke unto Moses, saying, 9. Et locutus est Jehova ad Mosen dicendo:

10. Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan, 10. Alloquere filios Israel, et dicas eis, Quum transieritis Jordanem in terra Chanaan,

11. Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. 11. Constituetis vobis urbes: urbes autem refugii erunt vobis, quo fugiet homicida qui percusserit aliquem per errorem.

12. And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. 12. Et erunt vobis urbes illae in refugium a propinquo, et non morietur homicida, donec steterit ipse ante congregationem adjudicium.

13. And of these cities which ye shall give, six cities shall ye have for refuge. 13. Et ex urbibus quas dabitis, sex urbes refugii erunt vobis.

14. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. 14. Tres urbes dabitis citra Jordanem, et tres urbes dabitis in terra Chanaan: urbes refugii erunt.

15. These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them; that every one that killeth any person unawares may flee thither. 15. Filiis Israel, et peregrino, et incolae in medio eorum, erunt sex urbes illae refugium, ut fugiat illuc quicunque percusserit aliquem per errorem.

16. And if he smite him with an instrument of iron, so that lie die, he is a murderer: the murderer shall surely be put to death. 16. Si instrumento ferreo percusserit eum, et mortuus fuerit, homicida est: moriendo morietur homicida.

17. And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. 17. Si vero lapide manus, quo moriatur, percusserit eum, et mortuus fuerit, homicida est: moriendo morietur homicida.

18. Or if he smite him with an hand-weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death. 18. Aut instrumento ligneo manus, quo moriatur, percusserit eum, et mortuus fuerit, homicida est: moriendo morietur homicida.

19. The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him. 19. Propinquus sanguinis ipse interficiet homicidam: quum ipse obviaverit illi, ipse interficiet eum.

20. But if he thrust him of hatred, or hurl at him by laying of wait, that he die; 20. Si per odium, inquam, impulerit eum, aut projecerit aliquid in eum per insidias, et mortuus fuerit.

21. Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer when he meeteth him. 21. Aut per inimicitiam percusserit eum manu sua, mortuusque fuerit: moriendo morietur percussor, homicida est: propinquus sanguinis interficiet homicidam quum ipse occurrerit illi.

22. But if he thrust him suddenly without enmity, or have cast upon him ally thing without laying of wait; 22. Si autem casu absque inimicitiis impulerit eum, vel projecerit in eum quodvis instrumentum absque insidiis.

23. Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm; 23. Aut quemvis lapidem quo moriatur quem prius non videbat, et cadere fecerit super illum, mortuusque fuerit, et ipse non erat inimicus, neque quaerebat malum ejus;

24. Then the congregation shall judge between the slayer and the revenger of blood according to these judgments: 24. Tunc judicabit congregatio inter percussorem et propinquum sanguinis secundum judicia ista.

25. And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled; and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. 25. Et eruet congregatio homicidam e manu propinqui sanguinis, et reverti faciet eum congregatio ad urbem refugii sui ad quam confugerat: habitabitque in ea donec moriatur sacerdos magnus qui unctus est oleo sanctitatis.

26. But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; 26. Quod si egrediendo egressus fuerit homicida terminum urbis refugii sui ad quam confugerat:

27. And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood: 27. Et invenerit eum propinquus sanguinis extra terminum urbis refugii sui, atque occiderit propinquus ille homicidam: non erit obnoxius morti.

28. Because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession. 28. In civitate enim refugii sui habitabit donec moriatur sacerdos magnus: posteaquam autem mortuus fuerit sacerdos magnus, revertetur homicida in terram possessionis suae.

29. So these things shall be for a statute of judgment unto you throughout your generations, in all your dwellings. 29. Et erunt ista vobis in statutum judicii per generationes vestras, in omnibus habitationibus vestris.

30. Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. 30. Quicunque percusserit aliquem, ad verbum testium occidet homicidam: solus enim testis non testificabitur in animam ut moriatur.

31. Moreover, ye shall take no satisfaction for the life of a murderer, which is guilty of death; but he shall be surely put to death. 31. Neque accipietis pretium pro anima homicidae qui est sceleratus, ut moriatur: sed moriendo morietur.

32. And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. 32. Sed nec accipietis pretium ut fugiat ad urbem refugii sui, ut revertatur habitare in ea terra donec moriatur sacerdos.

33. So ye shall not pollute the land wherein ye are; for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. 33. Et non polluetis terram in qua fueritis, quia sanguis iste polluet terram: neque terra expiabitur propter sanguinem qui effusus est in ea nisi per sanguinem illius qui effudit illum.

34. Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the Lord dwell among the children of Israel. 34. Ne ergo polluatis terram in qua habitatis, et in cujus medio ego habito: ego enim Jehova habito in medio filiorum Israel.

6. Thou shalt not wrest the judgment of thy poor. Since laws are enacted to repress the vices which are of frequent occurrence, no wonder that God should put forward the case of the poor, to whom it often happens that they fail though their causes are good, both because they are without interest and are exposed to injury through the contempt in which they are held, and also because they cannot contend with the rich in incurring expense. Justly, then, is provision made for their inferiority, lest the iniquity of judges should rob them of the little they possess. But the other point here referred to might appear superfluous, viz., that judges should not favor the poor, which very rarely takes place. It would also be incongruous that what God elsewhere prescribes and praises should here be reprehended. I reply, that rectitude is so greatly pleasing to God, that the judge would in no wise be excusable, under whatever pretext he might decline from it ever so little, and that this is the intention of this precept. For, although the poor is for the most part tyrannically oppressed, still ambition will sometimes impel a judge to misplaced compassion, so that he is liberal at another’s expense. And this temptation is all the more dangerous, because injustice is done under the cloak of virtue. For, if a judge only directs his attention to the poverty of the litigant, a foolish fear will at the same time insinuate itself lest his sentence should ruin the man whom he would wish to save; thus he will award to the one what belongs to the other. Sometimes the temerity, audacity, and obstinacy of the poor in commencing and prosecuting suits is greater than that of the rich; and when they despair of their cause, they are sure to have recourse to tears and lamentations, by which they deceive incautious judges, who, forgetful of the cause itself, only consider how their misery and want is to be relieved. Besides, too, whilst they think little of the rich man’s loss, because he can easily bear it, they make no scruple of declining from equity in favor of the poor. But hence it better appears how greatly God is offended by the oppression of the poor, when He will not have even them befriended to the injury of the rich. Political Supplements to the eighth Commandment Exodus 22

Exodus 22:1-4

1. If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep. 1. Quum furatus fuerit quis bovem aut pecudem, et jugulaverit, aut vendiderit, quinque boves reddet pro illo bove, et quatuor pecudes pro pecude illa:

2. If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. 2. (Si in effossione inventus fuerit fur, et percussus fuerit, et inde mortuus, non erit ei in sanguinem.

3. If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution: if he have nothing, then he shall be sold for his theft. 3. Si ortus fuerit sol super eum, erit ei in sanguinem:) reddendo reddet: si non sit ei, vendetar propter furtum suum.

4. If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep, he shall restore double. 4. Si deprehendatur in manu ejus furtum a bove usque ad asinum, usque ad pecudem: viva duo reddet.

Leviticus 19:16, 17

16. Thou shalt not go up and down as a tale-bearer among thy people; neither shalt thou stand against the blood of thy neighbor: I am the Lord. 16. Non incedes obtrectator in populis tuis, nec stabis contra sanguinem proximi tui: ego Jehova.

17. Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. 17. Corripiendo corripies proximum tuum, neque excitabis super eum crimen.

Exodus 23:8 And thou shalt take no gift. This kind of theft is the worst of all, when judges are corrupted either by bribes, or by affection, and thus ruin the fortunes which they ought to protect: for, since their tribunal is as it were sacred asylum, to which those who are unjustly oppressed may fly, nothing can be more unseemly than that they should there fall amongst robbers. (“Il n’y a rien plus enorme, que d’en faire une caverne de brigans;” there is nothing more enormous than to make a den of robbers of it. — Fr.) Judges are appointed to repress all wrongs and offenses; if therefore they show favor to the wicked, they are harborers of thieves; than which there is no more deadly pest. And besides, since their authority excludes every other remedy, they are themselves like rob-hers with arms in their hands. The greater, therefore, their power of injury is, and the greater the damage committed by their unjust sentences, the more diligently are they to be warned to beware of iniquity; and thus it was necessary to keep them in the path of duty by special instructions, lest they should conceal and encourage thievery by their patronage. Now, as avarice is the root of all evils, when it thus lays hold of the minds of judges, no integrity can continue to exist. But, since all utterly condemn this vice, even though they may be entirely under its influence, God speaks of it the more plainly and popularly, enjoining that judges should withhold their hands from every gift: for there is no more fatal poison for the extinction of all uprightness, than when a judge suffers himself to be cajoled by gifts. Let those who accept gifts allege as much as they please that they still maintain their integrity, the fact itself clearly shows that they are venal, and seek their own pecuniary advantage when they are thus attracted by gain. Formerly it was enough to render judges infamous that they were called nummarii, (moneyers.) (Fr. “Et de faict, ce titre la suffit entre les payens pour diffamer les juges, de les appeler argentiers;” and, in fact, this title sufficed among the heathen to bring their judges into disrepute, to call them argentiers. See Cic. Ep. in Att. 1:16, “Insectandis vero, exagitandisque nummariis judicibus.” Item, Verr. 5:57, et pro Cluent., 36.) But it is superfluous to treat any further of this matter, since God cuts off all handles for subterfuge in a single sentence: “for gifts (He says) blind the eyes of him that seeth, and pervert the judgment of the righteous.” If, then, we acquiesce in His decision, there is no light of intelligence so bright but that gifts extinguish it, nor any probity so great but that they undermine it; in fact, gifts infect a sound mind before they soil the hand; I mean those which a person receives in reference to the judgment of a cause; for there is no question here as to those gifts of mutual kindness which men reciprocate with each other. Thus, in the passage from Deuteronomy 16, before God speaks of gifts, He forbids that justice should be wrested., or men’s persons respected: whence we gather, that only those snares are condemned which are set to curry favor. It must be observed on the passage from Leviticus, that to judge in righteousness is contrasted with respecting the person: and consequently, as soon as the judge turns away his eyes ever so little from the cause itself, he forgets equity. Moreover, to wrest judgment is equivalent to doing iniquity in judgment; but since injustice is not always openly manifested, but rather disguised by various artifices, after God in Leviticus has condemned corrupt and unjust judgments, He uses this word to wrest (inclinandi), in Deuteronomy, in order to dissipate all vain pretexts. Deuteronomy 16

Deuteronomy 16:19, 20

19. Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. 19. Non inflectes judicium, non agnosces personam, neque capies munus: quia munus excaecat oculos sapientum, et pervertit verba justorum.

20. That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee. 20. Justitiam, justitiam sequeris, ut vivas, et possideas terram quam Jehova Deus tuus dat tibi.

Leviticus 25:1-7, 20-22

1. And the LORD spake unto Moses in mount Sinai, saying, 1. Loquntus est Jehova ad Mosen in monte Sinai, dicendo:

2. Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD. 2. Alloquere filios Israel, et dic illis, Quum veneritis in terram quam ego do vobis, sabbathizet terra quiete Jehovae.

3. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; 3. Sex annis seminabis agrum tuum, et sex annis putabis vineam tuam, et fructum ejus colliges.

4. But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard. 4. Septimo autem cessatio quietis erit terrae, sabbathum Jehovae: agrum tuum non seminabis, nec vineam putabis.

5. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. 5. Quae sponte gignet terra in messe tua non metes, et uvas possessionis tuae non vindemiabis: annus enim quietis terrae est.

6. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, 6. Sed erunt vobis in cibum, tibi et servo tuo, ancillae, et mercenario, et inquilino tuo qui peregrinatur apud to.

7. And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. 7. Jumentis quoque tuis et pecoribus terrae tuae erit cunctis ejus proventus in cibum.

20. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: 20. Quod si dixeritis, Quid edemus anno septimo, si neque seminabimus, nec colligemus fruges nostras?

21. Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. 21. Ego mandabo benedictionem meam anno sexto, et edet provenrum tribus annis.

22. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. 22. Seminabitis anno octavo: comedetis tamen e proventu vetere usque ad annum nonum: donec nova nascantur comedetis vetera.

Exodus 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 throughout your generations; that ye may know that I am the LORD that doth sanctify you. 13. Et tu alloquere filios Israel, dicendo: Veruntamen Sabbatha mea custodietis: qnia signum eat inter me et vos in generationibus vestris, ut sciatis quod sum Jehova sanctiffcans vos.

14. Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. 14. Custodietis igitur Sabbathum, quia sanctitus est vobis: quisquis profanaverit illud moriendo morietur: quia omnis faciens in eo opus, excidetur anima ipsa e medio populorum suorum.

15. Six days may work be done; but in the seventh is the sabbath of rest, holy to the LORD: whosoever doeth any work in the sabbath day, he shall surely be put to death. 15. Sex diebus fiet opus: at die septimo Sabbathum cessationis est, sanctitas Jehovae: quicunque fecerit opus die Sabbathi, moriendo morietur.

16. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. 16. Observabunt itaque filii Israel Sabbathum, observando ipsum in generationibus suis, pactum est perpetuum.

17. It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. 17. Inter me et filios Israel signum est in perpetuum: quia sex diebus fecit Jehova coelos et terrain, die autem septimo cessavit et requievit.

Deuteronomy 23:21-23

21. When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee. 21. Si votum voveris Jehovae Deo tuo, non tardabis illud solvere: alioqui requirendo requiret illud Jehova Deus tuus abs to, et erit in to peccatum.

22. But if thou shalt forbear to vow, it shall be no sin in thee. 22. Quod si abstinueris a vovendo, non erit in to peccatum:

23. That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth. 23. quod egressum fuerit e labiis tuis observabis, et facies sicut vovisti Jehovae Deo tuo liberaliter, et sicut loquutus es ore tuo.

Deuteronomy 16:1, 2, 5-17

1. Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night. 1. Observa mensem Abib, et fac Pesah Jehovae Deo tuo: quia mense Abib eduxit to Jehova Deus tuus ex Aegypto nocte.

2. Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there. 2 Et sacrificabis Pesah Jehovae Deo tuo de pecudibus et bobus, in loco quem elegerit Jehova ut habitare faciat nomen suum ibi.

5. Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee: 5. Non poteris sacrificare Pesah in aliqua e portis tuis quas Jehova Deus tuus dat tibi.

6. But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. 6. Sed in loco quem elegerit Jehova Deus tuus ut habitare faciat nomen suum ibi: sacrificabis Pesah ad vesperam, occumbente sole, tempore quo egressus es ex Aegypto.

7. And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. 7. Assabis autem ac comedes in loco quem elegerit Jehova Deus tuus, postea mane conversus reverteris in tabernacula tua.

8. Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein. 8. Sex diebus comedes infermentata, die autem septimo erit solennitas Jehovae Deo tuo: non facies opus ullum.

9. Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn. 9. Septem hebdomadas numerabis tibi, ex quo ceperit falx esse in segete, incipies numerare septem hebdomadas.

10. And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee: 10. Postea celebrabis solennitatem hebdomadum Jehovae Deo tuo pro facultate spontaneae marius tuae quod dabis pront benedixerit tibi Jehova Deus tuus.

11. And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there. 11. Et laetaberis coram Jehova Deo tuo, tu et filius tuus et filia tua, et servus tuns et ancilla tua, et Levita qui est intra portas tuas, et peregrinus, et pupillus, et vidua, qui fuerint in medio tui, in loco quem elegerit Jehova Deus tuus ut habitare faciat nomen suum ibi.

12. And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes. 12. Et recordaberis quod servus fueris in Aegypto, propterea custodies ac facies statuta haec.

13. Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine: 13. Solennitatem tabernaculorum facies septem diebus, quum collegeris tu de area tua, et de torculari tuo.

14. And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. 14. Et laetaberis in solennitate tua, tu et filius tuus et filia tua, et servus tuus et ancilla tua, et Levita, et peregrinus, et pupillus, et vidua, qui habitaverint intra portas tuas.

15. Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice. 15. Septem diebus solennitatem celebrabis Jehovae Deo tuo in loco quem elegerit Jehova: quum benedixerit tibi Jehova Deus tuus in cunctis frugibus this, et in omni opere manuum tuarum, et eris tantummodo laetus.

16. Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty: 16. Tribus vicibus quotannis conspicietur omnis masculus tuus coram Jehova Deo tuo, in loco quem elegerit, in solennitate inferment atorum, et in solennitate hebdomadum, et in solennitate tabernaculorum, neque quisquam conspicietur coram Jehova vacuus.

17. Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee. 17. Quisque secundum donum manus suae, secundum benedictionem Jehovae Dei tui quam dedit tibi.

Exodus 23:24

24. ... Thou shalt utterly overthrow them, and quite break down their images. 24. Destruendo destrues eos, et confringendo confringes statuas eorum.

Deuteronomy 12:1-3

1. These are the statutes and judgments, which ye shall observe to do in the land, which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth. 1. Haec sunt statuta et judicia quae custodietis, ut faciatis in terra quam daturus est Jehova Deus patrum tuorum tibi, quo possideatis eam omnibus diebus quibns vos vivetis super terrain illam.

2. Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: 2. Destruendo destruetis omnia loca in quibus servierunt gentes quas possessuri estis, diis suis, super montes excelsos, et super colles, et sub omni arbore frondosa.

3. And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. 3. Diruetisque aras earum, et statuas earum confringetis, lucos earum comburetis igni, et sculptilia deorum earum concidetis, abolebitisque nomen earum ex ipso loco.

Exodus 34:13

13. But ye shall destroy their altars, break their images, and cut down their groves: 13. Aras eorum diruetis, statues eorum confringetis, lucosque eorum succidetis.

Deuteronomy 7:5

5. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. 5. Sic facietis els, altaria eorum destruetis, et statues eorum confringetis, lucosque eorum succidetis, ac sculptilia eorum comburetis igni.

Numbers 33:52

52. ... destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places: 52. Destruite omnes statues earum, et omnes imagines confiatiles destruite, et omnes aras eorum dissipate.

Deuteronomy 12:4-14, 17, 18, 26, 27

4. Ye shall not do so unto the LORD your God. 4. Non facietis sic Jehovae Deo vestro.

5. But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: 5. Sed locum quem elegerit Jehova Deus vester e cunctis tribubus vestris, ut ponat illic nomen suum ad habitandum, quaretis, veniesque illuc.

6. And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: 6. Et afferetis illuc holocausta vestra, sacrificia vestra, decimas vestras, levationem manus vestrae, vota vestra, spontaneas oblationes vestras, primogenita armentorum vestrorum, et pecudum vestrarum.

7. And there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee. 7. Comedetisque in conspectu Jehovae Dei vestri, et laetabimini in omni applicatione manus vestrae, vos et domus vestrae quibus benedixerit Jehova Deus tuus.

8. Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. 8. Non facietis secundum omnia quae nos hodie hic facimus, unusquisque quod rectum est in oculis suis.

9. For ye are not as yet come to the rest and to the inheritance which the LORD your God giveth you. 9. Quia non venistis adhuc ad requiem et haereditatem quam Jehova Deus tuus dat tibi.

10. But when ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; 10. Quum vero transieritis Jordanem, et habitabitis in terra quam Jehova Deus tuus dat tibi possiden-dam, et requiem dederit vobis ab omnibus inimicis vestris in cireuitu, et habitabitis secure.

11. Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD: 11. Tune ad locum quem elegerit Jehova Deus vester, ut in eo habitare faciat nomen suum, adducetis omnia quae ego praecipio vobis, holo-causta vestra, sacrificia vestra, decimas vestras, elevationem manus vestrae, et omnem delectum votorum vestrorum quae vovebitis.

12. And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your menservants, and your maidservants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you. 12. Et laetabimini coram Jehova Deo vestro, vos et filii vestri, et filiae vestrae, servi vestri et ancillae vestrae: Levita quoque qui erit intra portas vestras: quia non habebit partem et haereditatem vobis-cum.

13. Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: 13. Cave tibi ne forte offeras holocausta tua in quovis loco quem conspexeris:

14. But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee. 14. Sed in loco quem elegerit Jehova in una tribuum tuarum, illic offeres holocausta tua, et illic facies quae ego praecipio tibi.

17. Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand: 17. Non poteris comedere in portis tuis decimam frumenti tui, vini tui, et olei tui, neque primogenita armentorum tuorum et pecudum tuarum, et onmia vota tua quae voveris, et spontanea tua, et elevationem manus tuae.

18. But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto. 18. Sed coram Jehova Deo tuo comedes illa in loco quem elegerit Jehova Deus tuus, tu et filius tuus, et filia tua, servus tuus, et ancilla tua, et Levita qui erit intra portas tuas: laetaberisque coram Jehova Deo tuo in omni applicatione manuum tuarum.

26. Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose. 26. Sanctificata tua quae fuerint tibi et vota tua tolles, ut venias ad locum quem elegerit Jehova:

27. And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh. 27. Et facies holocausta tua ex carne et sanguine super altare Jehovae Dei tui, sanguis autem sacrificiorum tuorum fundetur super altare Dei tui, carnes vero comedes.

Deuteronomy 16:21

21. Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee. 21. Non plantabis tibi lucum quarumvis arborum apud altare Jehovae Dei tui, quod facies tibi.

Deuteronomy 29:29

29. The secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. 29. Secreta sunt Jehovae Deo nostro: revelata autem nobis et filiis nostris usque in saeculum, ut faciamus omnia verba Legis hujus.