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'And his head shall be shaved,' such an expression as the one above: 'she shall be swelled in the belly.' 'Six covered wagons and twelve oxen, a wagon from two leaders and a calf from each single one.' In this expression I thought it worth noting that the same animals are called 'calves' which he had called 'oxen'; but this too is said to be a Greek idiom. 'One leader each day, a leader each day, they shall offer their gifts,' instead of saying 'on single days single leaders.' 'One calf from the oxen and one he-goat from the goats.' 'And there shall not be among the sons of Israel one approaching, of the sons of Israel, to the holy things.' It seems it might have sufficed to say 'and there shall not be among the sons of Israel one approaching to the holy things,' or at least 'there shall not be, of the sons of Israel, one approaching to the holy things.'
'And Moses and Aaron and all the congregation of the sons of Israel did to the Levites; according to what the Lord commanded Moses concerning the Levites, so the sons of Israel did to them.' 'And a man, a man, whoever shall be clean and is not on a distant journey and shall have failed to keep the passover, that soul shall be cut off from his people.' Therefore 'a man, a man' is a manner of speech, as if he said 'whatever man, this one or that one.' 'And when the cloud went up from the tabernacle, and afterward the sons of Israel would set forward.' It might have been complete: 'and when the cloud went up from the tabernacle, the sons of Israel would set forward.' 'And there set forward the array of the camps of the sons of Judah first.' 'And the sons of Gershon and the sons of Merari shall set forward.'
He used a verb of the future tense, though he was narrating a past deed, as in the passages above when he was speaking of the cloud, at whose motion or halting the camps would set forward or stand still. And thus thereafter, in the settings-forth of the several groups, he uses this verb. 'And Moses said to Hobab, the son of Raguel the Midianite, the father-in-law of Moses'—he did not say 'his father-in-law.' 'And he said to him: I will not go, but to my own land and to my own offspring'—'I will go' is to be understood. 'And the mixed multitude that was among them lusted a lust.' He put the singular for the plural, so as to say 'mixed' (sg.), not 'mixed' (pl.); and yet he returned to the plural when he said 'they lusted.' 'But now our soul is dry, our eyes are toward nothing except the manna.' The words 'is' and 'are' are lacking;
for it would be complete: 'our soul is dry, our eyes are toward nothing except the manna.' For some translators rendered it thus and added words which are not in the Greek. 'And they ground it in a mill.' 'Six hundred thousand footmen, among whom I am among them.' 'And he took of the spirit which was upon him'—'was' or 'shall be' is to be understood. But this expression, which is called ellipsis, most familiar to Greek speech and, as I think, also to Hebrew, the Latin translators were reluctant to render, although in the Latin tongue too it is frequent, though less so than in Greek. 'And the Lord smote the people a very great plague.' The expression is to be noted: 'he smote a plague,' not 'he smote with a plague,' which is the usual way. 'And the man Moses was very meek.'
'Was' is to be understood. 'And the anger of the indignation of the Lord was upon them'—'came to pass' is understood. 'And behold, Miriam was leprous as snow'—here too 'became' is understood. 'And what the land is in which these dwell upon it; and what the cities are in which these live in them.' 'The very place which they named the valley of the Cluster'—though above he had said 'they came into the valley of the Cluster.' It is therefore said by anticipation, not because it was already so called when they came, but because when this book was being written it was already so called. 'For it is stronger than we'—the expression would be more usual if it did not have 'more.' 'And they brought forth a terror of the land which they had explored it.' 'The land which we passed through it to explore, it is a land that devours those who dwell upon it.'
But it should have been said in the usual way: 'the land which we passed through to explore.' 'The land which we explored it is exceedingly, exceedingly good.' 'And all the congregation said to stone them with stones.' It did not say 'with stones,' since 'to stone' itself might have sufficed by the usual manner of speech. 'And how long do they not believe in me in all the signs which I have done among them?' It does not say 'which I have done among them.' 'But my servant Caleb, because another spirit is in him and he has followed after me, I will also bring him into the land.' It would be usual if it did not have 'and.' 'And I will bring him into the land, into which he entered, thither.' It would suffice by the usual manner of speech: 'into which he entered.' 'And the Lord said to Moses and Aaron, saying.' This was inserted, though the Lord was speaking above also.
Scripture often does this; when it wishes to say something else, it again introduces the speaker who was already speaking. 'As many as have murmured against me'—it does not say 'concerning me' or 'in opposition to me.' 'And by inheritance they shall possess the land from which you departed from it.' It would be usual: 'from which you departed'; but now 'which you departed' is said in a new manner, and 'from it' is added, as the Scriptures are wont to speak. So it is: 'and drawing near you approached the resounding cliffs,' that is, 'you approached the cliffs'—it does not say 'to the cliffs'; and 'they came to the places,' it does not say 'to the places.' Thus 'which you departed'—it does not say 'from which you departed.' 'I the Lord have spoken: unless I shall do so to this malignant congregation.'
It must indeed be inquired what that is which is placed in Greek as 'ē mēn'; for our translators have rendered this almost everywhere as 'unless.' 'Into the land into which I bring you, thither.' 'But if one soul shall sin unwillingly, it shall offer one she-goat a year old for sin. And the priest shall make entreaty for the unwilling soul, even for her who shall have sinned unwillingly before the Lord, to make entreaty for him; and it shall be forgiven him.' In this sentence that expression too was to be noted, in that he said 'and the priest shall make entreaty' and afterward said 'to make entreaty'—for both might be said together thus: 'shall make entreaty to make entreaty'—and that, beginning from the feminine gender, he closed with the masculine. For when he had said 'if one soul shall sin,' he concluded by saying 'to make entreaty for him':
where 'for that man' is understood. For also what he added, 'and it shall be forgiven him,' does not indeed appear in the Latin, because this pronoun is of every gender; but in the Greek the masculine shines forth, where it has 'autō,' which is here placed as 'him.' But what is here said, 'for the unwilling soul,' is understood as 'for her who shall have sinned unwillingly, not because she is unwilling to have offered for herself.' For he also consequently expounded this when he said 'and who shall have sinned unwillingly.' And therefore 'unwilling' is placed, because that could not be expressed in Latin which was said in Greek: 'akousiastheisēs'; for it could not be said 'unwilled' or anything else from that which she did unwillingly. 'And whatever soul shall do in the hand of pride'—'sin' is understood. It is also to be noted that he said:
'the hand of pride,' putting 'hand' for deed or power. 'Let the man die the death; stone him with stones, all the congregation.' 'Let him die the death' and 'stone with stones' and 'stone, all the congregation' are expressions unusual to us. 'And take each one his censer.' 'And they went down, they and all that are theirs.' He put the present for the past, 'are' for 'were' or 'have been.' 'And all Israel who were round about them fled at their voice'—'was' is understood; that is, all Israel who was round about them. 'For they sanctified the censers of these sinners in their souls.' He did not say 'because these sinners sanctified the censers in their souls';
but as if it were asked whose censers they were, instead of saying 'their own' he said 'of these sinners.' But who sanctified them he left to be understood, that is, that they themselves did. 'And behold, the rod budded into the house of Levi'—Latin usage would require it to be said 'in the house of Levi.' 'And I have taken your brethren the Levites from the midst of the sons of Israel, a giving given to the Lord.' This expression was translated into Latin thus of necessity; for the Greek has 'doma dedomenon.' And if anyone should wish to express this in Latin, he will say 'a given given,' because 'doma' too is 'a given'—according to what the Apostle says: 'not that I seek the given, but I require the fruit,' which in Greek is written 'dedomenon,' and in Genesis: 'Abraham gave givens to his sons,' the Greek has:
'domata,' and in the Gospel: 'you know how to give good givens to your children,' 'domata' is in the Greek—and 'dedomenon' is 'given,' not a noun but a participle. And on this account 'a given given' might be said, as it were a given which is given, were it not that the ambiguity had to be avoided. Some of our translators, endeavoring to avoid this ambiguity, said 'a gift given'; but 'gift' in Greek is called 'dōron,' not 'doma.' Wherefore in this place it would not rightly be said, because God does not say that this was donated to him by the sons of Israel as a gift, but rendered to him in place of the firstborn owed to him: wherefore both the things that are rendered and the things that are donated can be called 'givens.' And therefore every gift is also a given, but not every given is also a gift, because not everything that is given is at once also donated.
'Every firstfruit of oil and every firstfruit of wine and the firstfruit of wheat, their firstfruit, whatever they shall give to the Lord, to you I have given them.' He did not say 'every firstfruit to you I have given it'; but, when he had said 'every firstfruit' and enumerated of what things it consisted, he added 'to you I have given them.' Nor even 'to you I have given it (fem.),' or 'to you I have given them (fem.),' that is, the firstfruits; but he brought in the neuter gender, which indeed is wont to be done by an absolute manner of speech even in the Latin tongue. Nor does what is said, 'firstfruit,' seem to be Latin; for 'firstfruits' are wont to be said only in the plural number. But if our translators were able to render what they found in the Greek: 'I will not gather their assemblies out of bloods,' and in another place:
'the Lord will abhor the man of bloods and deceitful,' since 'blood' in the Latin tongue is only of the singular number, why should it here too irk them to express the singular number 'firstfruit,' as the Greek has? Some translators, however, rendered 'firstfruits' also through the accusative case, so as to say 'all the firstfruits I will give to you.' Thus they were unwilling to render either expression, unusual to us, in the way it was found in the Greek. 'Speak to the sons of Israel, and let them take to you a red heifer,' instead of saying 'let them bring to you,' or at least both might be said in the usual way: 'let them take and bring to you a red heifer.' 'And he shall wash his body with water.' This would be understood even if it did not have 'with water.' 'And he shall place it outside the camp in a clean place.'
He did not say 'in a clean place' (ablative), which is Latin usage. 'Every open vessel, whatsoever have not a binding bound upon them.' 'And Moses took the rod which was before the Lord'—'was' is understood. 'Because you did not believe to sanctify me in the sight of the sons of Israel,' that is, to declare my holiness. According to this manner of speech it is said: 'and for them I sanctify myself,' and in the Lord's Prayer: 'Hallowed be thy name.' 'And we sojourned in Egypt many days,' for 'many years.' 'And Edom said to him'—that is, the nation itself, for Edom, who was Esau, was no longer living—just as those who sent the messengers were called 'Israel,' which name had first been that of one man. 'And the sons of Israel said to him:'
'We will pass along by the mountain; but if we drink of your water, I and my cattle, I will give you a price.' Elegantly enough it passes from the plural to the singular number, as though Israel were speaking—when he had said 'the sons of Israel' and had begun with words of the plural number, namely 'we will pass' and 'we will drink.' 'And all the congregation saw that Aaron was dismissed'—this word is not easily found in the Scriptures, 'dismissed' for 'has died'; this is also in the Gospel, where Simeon says: 'now you dismiss your servant in peace.' But it has 'apolyeis' in the Greek, which sounds as said from 'release' rather than from 'dismissal'; for it did not say 'apheis,' which without doubt is 'you dismiss.'
'And all the house of Israel wept for Aaron thirty days.' He did not say 'wept' (sg.), nor did he say 'the whole' or 'the entire,' but 'all,' as though they were many; just as it is 'every man,' which is said of all men, quite different indeed from 'the whole man,' which is said of one man. But Scripture continually puts 'all' for 'the whole.' 'And the people detracted to God and against Moses.' He did not say 'concerning God,' but 'to God'—although some, unwilling to render this expression, translated 'they detracted concerning God.' 'Pray therefore to the Lord that he take away the serpent from us,' just as in Exodus 'the frog' was said in the singular for the plural. 'And it came to pass, when a serpent bit a man, and he looked upon the bronze serpent, and he lived.'
This expression not only has this, that it changes the mode of the verb and closes from the perfected aspect of the past time to the imperfect, but also that it has more: 'and.' 'And setting out from Oboth they pitched camp in Acalgai, beyond, in the wilderness'—that is, in the farther wilderness. 'And he smote the ass with the rod.' He did not say 'with the rod' (ablative) but 'with the rod' (in the rod). 'To the cursing of my enemies I called you, and behold, you have blessed a blessing.' He did not say 'a blessing' (accusative simply), but as though he said: 'behold, you have spoken a blessing.' 'Whatever God shall put into my mouth, this I will observe to speak.' He did not say 'these things I will observe.' 'Come with me still to another place from which you shall not see him thence.' 'And the Lord said to Moses:'
'Take the leaders of the people and display them to the Lord over against the sun, and the anger of the Lord's indignation shall be turned away from Israel.' Though the Lord was speaking, he did not say 'and display them to me' and 'my anger shall be turned away from Israel.' 'The house of the family is Midian.' He said this of the woman who was struck down with the Israelite adulterer. By which words, as I think, he wished it to be understood that she was noble, so as to call her 'a house of a family.' So now commonly, for a mark of riches, both 'father of a family' and 'mother of a family' are said. 'And the Lord spoke to Moses and Eleazar the priest, saying: take the beginning of the whole congregation of the sons of Israel from twenty years and upward.' It is to be noted what he called 'the beginning,' namely the prime of age among the people.
'That the sons of Israel may hearken to him, and: at his mouth they shall go out, and: at his mouth they shall go in,' that is, when he has commanded. 'And Moses did according to what the Lord commanded him; and taking Joshua he set him before Eleazar the priest,' and so forth—where this was to be noted, that, when he had already said 'and Moses did according to what the Lord commanded him,' he repeats those same things. 'And he charged him according to what the Lord commanded Moses.' He did not say 'according to what the Lord commanded him.' 'A tenth, a tenth of fine flour mingled with oil for one lamb,' that is, single tenths for single lambs. For in saying 'a tenth, a tenth' he signified that the tenths were to be repeated for the single lambs.
'And in the first month, on the fourteenth of this month, is a feast day; seven days you shall eat unleavened bread.' It is to be noted that a feast day is celebrated over many days and yet is called a feast day—not 'feast days'—the celebration of that same festivity, however many days it holds. 'And in the seventh month, on the first of the month.' According to this expression it is said in Genesis: 'and there was evening and there was morning, one day'; for there too, as here, the Greek has 'hēmera mia.' Whence some, interpreting here 'on the first day of the month,' passed over the necessary expression, although they did not depart from the sense of the words. 'One calf from the oxen, one ram.' He did not say 'from the sheep,' as that 'from the oxen,' though that too, if it were absent, would be complete. 'Seven yearling lambs without blemish.'
This which he put in the case of the lambs, 'without blemish,' is understood throughout, both in the calf indeed and in the ram. 'A tenth, a tenth for one lamb, for seven lambs,' that is, single for single. 'Besides your vows and your freewill offerings and your burnt offerings and your sacrifices and your drink offerings and your peace offerings.' This expression, even if it were Greek, I would not note. For he does not say 'besides your vows and your freewill offerings' and so forth, as he had begun, nor 'except your vows,' so as to begin from a solecism itself; but, when he had first rightly said in the usual manner 'besides your vows,' he then joined these through another case, where 'besides' cannot be understood, but 'except':
which neither Greek nor Latin manner of speech admits. 'A man, a man, whoever shall vow a vow to the Lord,' instead of 'every man.' 'But when a woman shall vow a vow to the Lord or shall define a definition in the house of her father in her youth.' Here he calls the woman 'female' even if she be a virgin, after the manner of the Scriptures: whence also concerning Christ the Apostle says, 'made of a woman.' 'And her father shall hear her vows and her definitions, which she has defined.' 'Definitions she defined'—it is a manner of speech. 'She has defined against her soul,' that is, against the delights of her soul. 'And her father shall keep silence, and all her vows shall stand.' Here it has 'and' more; for the complete sense is: 'if her father shall hear and keep silence, all her vows shall stand.'
'But if she shall have been made to a man'—it is understood 'she shall have married'; Scripture speaks thus. 'And her vows are upon her'—'are' is understood, which some translators also added. 'All whatsoever have gone forth from her lips according to her vows and according to the definitions which are against her soul, it does not remain to her'—though the plural number was expected, so as to say 'they do not remain to her'; for thus some translated, avoiding this as it were a solecism. 'A thousand from a tribe and a thousand from a tribe, from all the tribes of Israel.' Did he then say 'a thousand' twelve times? And yet this repetition signifies thousands each. 'They slew with the sword,' which would be said in the usual way 'they slew with the sword.' 'And all their cities which are in their habitations.'
'Were' is understood. 'And their villages they burned with fire,' which would be said in the usual way 'they burned with fire.' 'And all the multitude of women who have not known the lying with a male, keep alive.' Nowhere does it more surely appear that by the Hebrew manner of speech women, even virgins, are wont to be called. 'And from the half part of them you shall take, and you shall give to Eleazar the priest the firstfruits of the Lord.' He did not say 'you (pl.) shall give.' 'And the souls of men, of the women who have not known the lying with a man, every soul thirty-two thousand.' Here too the above expression is confirmed, that women are called even those who have not known the lying with a man, that is, virgins. 'And Moses and Eleazar the priest took the gold from the captains of thousands and from the centurions and brought it into the tabernacle of testimony.'
He seems to have had to say 'and he brought it into the tabernacle of testimony,' since he had said before that gold had been taken. And most Latin manuscripts have it thus; but for this reason it seems to have been brought in in the plural, so as to say 'he brought them,' because many vessels had been mentioned above, in which was this gold. 'And there was a multitude of cattle to the sons of Reuben and to the sons of Gad, a very abundant multitude.' He did not say 'and there was a multitude of cattle.' 'And they saw the region of Jazer and the region of Gilead, and the place was a place for cattle.' What he said twice, 'place,' is not to be joined together in the pronunciation; but a slight pause is to be made: 'and there was a place,' and then to be added: 'a place for cattle.' For as though it were awaited what kind of place, so the repetition was elegantly brought in.
'And the sons of Reuben and the sons of Gad, drawing near, said to Moses and Eleazar the priest and to the leaders of the congregation, saying.' This is neither a Greek nor a Latin manner of speech, 'they said, saying,' but seems Hebrew. 'Let this land be given to your servants for a possession,' as though they were speaking of others, when they were asking for themselves. 'For they have not followed after me, except Caleb the son of Jephunneh.' He seems to have had to say 'except Caleb the son of Jephunneh'; but he brought it in the nominative, because 'they have followed' preceded. This expression, however, is also Latin, but rare. 'Until every generation was consumed, doing evil things in the sight of the Lord.' He did not say 'doing evil' (sg.), nor 'of those doing evil.' 'And they drew near to him and were saying.' He did not say what is usual:
'they drew near to him.' 'And you shall build for yourselves cities for your baggage,' as though he said: 'you shall build for yourselves cities on account of your baggage.' 'Our baggage and our wives and all our cattle shall be in the cities of Gilead; but your children shall pass over, all armed.' They did not say 'but we shall pass over, all armed,' but as though they were speaking of others. 'And Moses charged to them Eleazar the priest and Joshua the son of Nun and the leaders of the families of the tribes of Israel.' He did not say 'Moses charged them to Eleazar the priest,' which certainly the order of the usual manner of speech required; for through these they were led into the land which they sought:
whence those men rather seem to be commended to these by whom they were being led into the sought-after land, than these who were leading seem commended to those whom they were leading. 'But if they shall not pass over armed with you into battle in the sight of the Lord, then carry over their baggage.' They have 'and' more. 'And Moses gave to them, to the sons of Gad and to the sons of Reuben.' It has 'to them' more. 'And there was no water there for the people to drink,' instead of 'for drinking.' 'Speak to the sons of Israel, and you shall say to them.' It seems to suffice: 'speak to the sons of Israel.' 'And all their molten idols you shall destroy them.' It has 'them' more. 'This shall be to you the borders of the sea.' He did not say 'these shall be to you.' 'And this shall be to you the borders toward the north': the same expression is repeated.
'And the cities shall be for them to dwell' (habitare) — in place of what is usually said, 'for dwelling' (ad habitandum). 'They shall be refuges for you, to flee thither the slayer' — which could ordinarily be put, 'that the slayer may flee thither.' 'And the sojourners (incolae) who are among you, these cities for a refuge' — 'incolae' is placed in the singular; that is, 'for this sojourner who is among you,' since it lacks 'is'; for it does not say 'who is among you,' by the very familiar expression, but by one rarer in the Latin tongue than in the Greek. BOOK FIVE. EXPRESSIONS FROM DEUTERONOMY. 'As far as the great river, the river Euphrates' — he did not say, 'as far as the great river Euphrates.' 'And the judgement which shall be too hard for you (a uobis), you shall bring it to me' — he did not say:
'which shall be hard for you' (uobis), but 'from you' (a uobis) — that is, so hard that it cannot be judged by you. 'If any of these men shall see this excellent land, which I swore to their fathers, except Caleb the son (filius) of Jephunneh; he shall see it' — and in the Book of Numbers we noted this same expression, because it does not say 'except Caleb the son (filium) of Jephunneh,' but 'the son' (filius, nominative). 'For the Lord your God has blessed you (te) in every work of your hands' — it does not say, 'he has blessed you (uos) in every work of your (uestrarum) hands,' although it had said beforehand 'your' (uester, plural), not 'thy' (tuus). 'Now therefore rise up, and advance, and pass over, you, the valley of Arnon; behold, I have delivered into thy hands Sihon king of Heshbon' — it did not say 'into your (uestras) hands,' but passed from the plural to the singular.
'For what nation is so great that it has a god drawing near to them?' Two things are to be noted here: both that it says 'that has to it' (cui est ei), and that it does not say 'drawing near to it' (illi), but 'drawing near to them' (illis). 'And you saw no likeness, but a voice' — although a voice cannot be seen; yet he put the word generally, as though 'to see' pertained to every bodily sense. 'Into which you are entering to inherit it (illo)': it would be complete even if 'thither' (illo) were not added. 'And he brought you out of the iron furnace, out of Egypt': by 'iron furnace' he wished harsh tribulation to be understood. In accordance with this it is said of Joseph too in the Psalms: 'the iron passed through his soul.' 'And I do not cross this Jordan,' as though there were another Jordan as well.
「哪一國有這樣大，得有一位神親近他們呢？」此處有兩點須注意：其一是說「對它有（cui est ei）」，其二是不說「親近它（illi）」，而說「親近他們（illis）」。「你們只聽見聲音，卻沒有看見形像」——雖然聲音無法被看見；然而他籠統地用了這動詞，彷彿「看見」關乎身體的一切感官。「你們進去要承受為業的那地（illo）」：即使不加「那裡（illo）」，句意也完整。「他將你們從埃及、從鐵爐中領出來」：以「鐵爐」他要表達嚴酷的患難。與此相合，詩篇中論約瑟也說：「鐵入了他的心（他的靈魂）。」「我不得過這約旦河」，彷彿另有一條約旦河似的。
From this expression I judge that even 'this world' is often spoken of, as though there were no other. 'But if you shall beget sons and sons of your sons': the expression is to be noted, where it says that even grandfathers beget grandsons. 'And you shall seek there the Lord your God and shall find him, when you shall seek him out with all thy (tuo) heart and with all thy (tua) soul in thy (tua) tribulation': it did not say 'with all your (uestro) heart and with all your (uestra) soul in your (uestra) tribulation.' 'Ask of the former days, which were before thee (te)': not men, but days, is to be understood. Likewise this too is to be noted, that above also, when it had said 'ask' in the plural, it added 'before thee' (te) in the singular, not 'before you' (uobis).
'Or if God attempted (tentauit) to go in to take for himself a nation from the midst of a nation': 'attempted' is put in place of 'willed.' Or what else? But as to what it says, 'from the midst of a nation,' it is to be understood 'from the midst of nations,' the singular being put for the plural; just as we read written 'serpent, frog, and locust' for 'serpents and frogs and locusts.' 'According to all that the Lord your God did in Egypt before thee, thou seeing (uidente)': nothing is lacking even if 'seeing' be not added. 'And I was standing between the Lord and you at that time, to announce to you the words of the Lord, because you feared before the face of the fire and did not ascend into the mountain, saying (dicens): I am the Lord thy God,' and the rest: it put 'saying' for 'when he said.' 'And the stranger who sojourns among thee':
It is to be taken as said to the people, not as to one man, because it is among a people that a stranger sojourns. 'For this reason the Lord thy God has appointed for thee that thou shouldest observe the sabbath day, and to sanctify it (sanctificare eum)': if it did not have 'and,' the expression would not seem unusual — 'that thou shouldest observe the sabbath day, to sanctify it'; or at any rate if it were thus, 'that thou shouldest observe the sabbath day and sanctify it (sanctifices)'; or thus, 'for this reason the Lord thy God has appointed for thee to observe the sabbath day and to sanctify it.' But as it is, 'that thou shouldest observe the sabbath day and to sanctify it' is an unusual and noteworthy expression. 'Take heed to thyself, lest thy heart be enlarged and thou forget the Lord thy God': it is to be noted that 'enlargement of heart' can also be said in a bad sense;