Deuteronomy 6:6-9 – Deuteronomy 27:1-4,8

Deuteronomy 6:6-9

deuteronomy 6

REPETITION OF THE SAME COMMAND

deuteronomy 6:6-9

6. And these words, which I command thee this day, shall be in thine heart;

6. Erunt verba haec quae ego praecipio tibi hodie, in corde tuo.

7. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

7. Et iterabis (vel, acues) ea filiis tuis, et disseres de ipsis sedens domi tuae, iter faciens, jacens in lecto, et surgens.

8. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

8. Et ligabis ea in signum in manu tua: et erunt in frontalia inter oculos tuos.

9. And thou shalt write them upon the posts of thy house, and on thy gates

9. Scribes quoque ea in postibus domus tuae, et in portis tuis.

6. And these words. In these four next verses God again commands (as before) the study of His Law. And first, indeed, He would have it implanted in their hearts, lest forgetfulness of it should ever steal over them; and by the word “heart” He designates the memory and other faculties of the mind; as though He had said that this was so great a treasure, that there was good cause why they should hide it in their hearts, or so fix this doctrine deeply in their minds that it should never escape. Afterwards He enjoins that constant conversation should be held about it with their children, in order that fathers should diligently attend and apply themselves to the duty of instruction. The word שנן shanan, which Moses uses, means properly “to whet.” Commentators think that it is employed metaphorically for “to reiterate,” or “to repeat constantly,” because, when the heavenly doctrine is inculcated, it will scarcely even thus be duly impressed on their hearts; but, since it is here used in the conjugation Piel, its signification may be transitive, viz., that they should cause it to penetrate their minds, as if they should prick them with the point of a sword; for the other translation does not seem consistent. But it is sufficient for me to state my opinion, lest any should be offended by its novelty. Lastly, he exhorts them to exercise themselves in its meditation both publicly and privately, in order to stimulate their want of energy. But, although he may seem to speak hyperbolically, yet if any one will carefully consider how slow and careless men are in learning, and how forgetful they are when they seem to have made some progress, he will readily acknowledge that Moses does not urge them so strongly on insufficient grounds, but that it was highly necessary for him to be thus rigid in exacting their attention. For this reason the Prophet in Psalm 1:2, pronounces them to be blessed who meditate in God’s law “day and night.” He leaves, then, no portion of time unoccupied with meditation on the Law; whether they are at home, or abroad, or when they retire to rest, or when they rise in the morning. To this precept David appears to allude in Psalm 119:62, where he says, “At midnight I will rise to give thanks unto thee because of thy righteous judgments;” and again, Psalm 119:148, “Mine eyes prevent the night-watches, that I might meditate in thy word.” But still, by the expression “talk of them,” Moses does not urge the people to empty talkativeness, to which many are too much inclined, but he would have them severally thus establish themselves and be teachers of each other. He enumerates these various engagements, lest that change of occupation by which the mind is wont to be distracted should withdraw the godly from the right path, as though he commanded them to make this their chief aim in whatever business they might be engaged. For the same reason he desires bracelets and frontlets to be made of the precepts of the Law, contrasting doubtless this spiritual ornament with chains of gold, as much as to say that they would more properly take delight in the pious recollection of the Law, than in those trifling ornaments which attract men’s senses. The Jews understanding this literally, accounted this external ostentation a mark of holiness, so as to think that they had almost done all they needed, when they wore the Law on their arms and foreheads. Thence their mistaken zeal proceeded still further, so that, as each desired to be thought better than others, they widened their phylacteries in proportion, for so they denominated the borders of their garments, on which were written certain sentences of the Law, as safeguards. This error our Lord severely reproves in the Scribes and Pharisees, (Matthew 23:5,) because it was a mere mockery of this admonition, and a profanation of its doctrine. The intention of God sufficiently appears in the passage from Exodus, which I have subjoined, and in which they are simply commanded to be diligent in keeping the Law. But there is good reason why diligence should be required, not only on account of the matter being highly important, but because, through our vanity, we are apt to relax our exertions, unless our slowness of heart is stimulated.

Note 234. Margin of A.V., to whet, or sharpen. — W.

Note 235. A tous joyaux, affiquets, et parures. — Fr.

Deuteronomy 11:18-20

deuteronomy 11

ANOTHER REPETITION

deuteronomy 11:18-20

18. Therefore shall ye lay up these my words in your heart, and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.

18. Ponite verba haec in corde vestro, et animo vestro, atque ea ligate in signum in manu vestra, sintque in frontalia inter oculos vestros.

19. And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.

19. Et docete ea filios vestros, et loquamini de eis quum sedebis domi tuae, et quum ambulabis per viam: quumque jacebis in lecto, et quum surges.

20. And thou shalt write them upon the door-posts of thine house, and upon thy gates.

20. Scribes quoque ea in postibus domus tuae, et in portis tuis.

18. Therefore shall ye lay up these my words. He again demands their serious attention, lest if the doctrine he propounds should be only lightly and carelessly received, it should speedily be let slip; for to lay up in, or on, the heart, is the same as to hide deeply in it; although, where the word “soul” is added, the “heart” refers to the mind, or the intellectual faculties. In fine, he commands them to have the Law not only impressed on the mind, but embraced with sincere affection. In the next place, he commands that aid to the memory which we have just considered, viz., that they should wear the precepts on the arms and foreheads; as if God should constantly meet them, to arouse their senses. For (as has been said) God had no regard to the bands themselves, but would have them seen on their arms and foreheads for another object, viz., to suggest and renew their care for religion. Again, He appointed them to occupy the place of ornaments, in order to accustom the people to take their chief delight in meditating on the Law. Thus that foolish ambition is sufficiently refuted, when hypocrites sought after a reputation for holiness by their fringes and other fopperies, as well as that gross error of the whole people, in thinking that they discharged their duty to God by their outward dress. What follows afterwards, that the precepts should be written on the gates of their cities, and on their private houses, tends to the same thing; for we have said, that since men’s minds are prone to vanity, and are easily distracted by innumerable allurements, they have need of such stays to hold them back. And this object is plainly expressed, when He commands them severally to speak of the precepts of the Law, whether they are sitting at home, or going abroad, or lying down, or rising up; because without diligent exercise, it usually happens that whatever men have once learnt is soon lost. He adds, also, another effect of this diligence, viz., that not only should each of them consult their own individual advantage, but also teach their children, whereby God’s Law would ever be maintained in rigor by perpetual succession.

Note 236. C’est de renouveler aux enfans d’Israel la pensee, qu ils devoyent avoir de s’enquerir de sa volonte;” to renew in the children of Israel the care they ought to have in inquiring as to His will. — Fr.

Deuteronomy 27:1-4,8

DEUTERONOMY 27

deuteronomy 27:1-4, 8

1. And Moses, with the elders of Israel, commanded the people, saying, Keep all the commandments which I command you this day.

1. Et praecepit Moses et seniores Israelis populo, dicendo, Custodi omnia praecepta quae ego praecipio vobis hodie.

2. And it shall be, on the day when ye shall pass over Jordan unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster.

2. Erit, quo die transieritis Jordanem ad terram quam Jehova Deus tuus dat tibi, statues tibi lapides magnos, et lines calce.

3. And thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the Lord thy God giveth thee, a land that floweth with milk and honey; as the Lord God of thy fathers hath promised thee.

3. Et scribes in illis omnia verba Legis hujus, quum transieris ut venias in terram quam Jehova Deus tuus dat tibi, terram fluentem lacte et melle: sicut loquutus est Jehova Deus patrum tuorum tibi.

4. Therefore it shall be, when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.

4. Erit ergo quum transieritis Jordanem, statuetis lapides istos de quibus ego praecipio vobis hodie, et lines eos calce.

8. And thou shalt write upon the stones all the words of this law very plainly.

8. Et scribes in lapidibus omnia verba Legis hujus (ad verbum, bene) distincte explicando.

1. And Moses, with the elders. This precept is of the same character as those that have preceded it; for, as God would have His precepts written on the door-posts, and on the borders of their garments, so that they might constantly meet their eyes, so also would He have a monument existing at the very entrance of their land, from which the people might learn that they dwelt in it, in order that they might worship God purely. Wherefore, lest by the people’s carelessness the knowledge of the Law should be obscured, or in any way obliterated, God would have its sum inscribed in a conspicuous place. Hence may be gathered the similarity I have adverted to between the private houses of individuals and the whole land. When the precepts were written on the doors, every one was admonished that his house was sacred to God, and the same was the case with the whole land, so that whosoever entered it might know that it was, as it were, the sanctuary of heavenly doctrine, and thus their zeal might be stirred up to the pure worship of God. The object of the plain and distinct writing of the Scripture, referred to in verse 8, was to take away (the excuse of ) ignorance.

Note 237. Added from the French.