Locutiones in Heptateuchum

And any soul that has acted by the hand of pride, "sin" is understood. It should also be noted that it says: by the hand of pride, putting "hand" for deed or power. Let the man die the death; let the whole assembly stone him with stones. And "let him die the death" and "stone with stones" and "let the whole assembly stone" are expressions unusual to us. And each of you take his own censer. And they themselves descended, and all that is theirs. It has put the present for the past, "is" for "were" or "had been." And all Israel who were around them fled from their voice. "Was" is understood; that is: all Israel who was around them. Because they have sanctified the censers of these sinners in their souls. It did not say: because these sinners have sanctified the censers in their souls; but as if it were asked, whose censers, instead of saying "their own," it said: of these sinners. But who sanctified, it left to be understood, that is, that they themselves did.

And behold, a rod sprouted in the house of Levi: Latin usage would require "in the house of Levi" to be said. And I have taken your brothers the Levites from among the people of Israel, a giving given to the Lord: this expression has been translated into Latin out of necessity; for the Greek has: . But if anyone wished to express it in Latin, he would say: "given given," because it is also "given" — according to what the apostle says: "not because I seek a gift, but I require the fruit," which is written in Greek, and in Genesis: "Abraham gave gifts to his sons," the Greek has: , and in the Gospel: "you know how to give good gifts to your children," it is in Greek — and "given" is not a noun, but a participle. And through this, "given given" could be said, as if "given that which is given," unless ambiguity were to be avoided. Some of our translators, trying to avoid this ambiguity, have said "gift given"; but "gift" is said in Greek as , not . Hence, in this passage it would not be correctly said. Because God does not say that this was given to him as a gift by the sons of Israel, but that it was rendered in place of the firstborn owed to him: whence both what is rendered and what is given can be called "data." And therefore every gift is also given, but not every given is also a gift, because not everything that is given is immediately also donated.

All the firstfruit of oil and all the firstfruit of wine and the firstfruit of their wheat, whatever they give to the Lord, I have given them to you. He did not say: I have given you every firstfruit; but, having said: all firstfruit and enumerated of which things it consisted, he added: I have given them to you. Not even: I have given it to you, or: I have given them to you, that is, the firstfruits; but he introduced the neuter gender, which indeed is accustomed to happen in absolute expression even in the Latin language. Nor does this which has been said, primitia, seem Latin; for primitiae is customarily used only in the plural number. But if our translators were able to render what they found in Greek: I will not gather their conventicles from bloods, and in another place: the Lord will abominate a man of bloods and deceitful, although blood in the Latin language is only of the singular number, why should they be reluctant here to express the singular number "primitia", as the Greek has? Some translators, however, did not wish to render both expressions, unusual for us, as they were found in Greek, so as to say: omnes primitias tibi dabo.

Speak to the sons of Israel, and let them take to you a red heifer. As if he were saying: let them bring to you, or certainly either could be said in common usage: 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" [using the ablative], which is the Latin idiom. Every open vessel, whatever does not have a fastening bound over it. And Moses took the rod which was before the Lord, the word "was" is understood. Because you did not believe to sanctify me in the sight of the sons of Israel, that is: to declare my sanctity. According to this expression it is said: and for them I sanctify myself, and in the Lord's Prayer: may your name be sanctified. And we were inhabitants in Egypt for many days, for many years. And Edom said to him, that is: the people themselves—for Edom, who was Esau, was not yet living—just as those who sent messengers were called Israel, which was formerly the name of one man.

And the sons of Israel say to him: We will pass by the mountain; but if I and my cattle drink of your water, I will give you a price. Quite elegantly, it passes from the plural to the singular number, as if Israel were speaking. When it had said: the sons of Israel, and had begun with words of the plural number, which is: we will pass and we will drink. And the whole synagogue saw that Aaron was dismissed. This word "dismissed" is not easily found in the scriptures for that which is "dead"; this is also in the Gospel, where Symeon says: now you dismiss your servant in peace. However, the Greek has ἀπόλυσις, which sounds more like it is said from a "release" than from a "dismissal"; for it did not say: ἀφίης, which is without doubt "you dismiss". And the whole house of Israel wept for Aaron thirty days. It did not say: wept, nor did it say: the whole or the entire, but: every, as if there were more; just as "every man" is said of all, quite different of course from "the whole man", which is said of one. But scripture frequently uses "every" for "the whole".

The people were murmuring against God and against Moses. It did not say: concerning God, but: against God. Although some, unwilling to render this expression, have translated it as "they murmured concerning God." Pray therefore to the Lord that he may take away the serpent from us. Just as in Exodus it was said "frog" in the singular for the plural. And it happened when a serpent bit a man, and he looked at the bronze serpent, and he lived. This expression has not only that it changes the mood of the verb and closes from the perfect aspect of the past tense to the imperfect, but also that it has an additional "and." And raising camp from Oboth, they encamped at Acalgai across in the desert. That is: in the farther desert. And he struck the she-ass with a rod. It did not say "rod" but: with a rod. I called you for the cursing of my enemies, and behold you blessed a blessing. It did not say "blessing," but, as if it said: behold you uttered a blessing.

Whatever God puts into my mouth, I will be careful to speak. He did not say: I will be careful to speak these things. Come with me still to another place from which you will not see him from there. And the Lord said to Moses: Take the leaders of the people and display them to the Lord facing the sun, and the anger of the Lord’s wrath will be turned away from Israel. When the Lord was speaking, he did not say: and display them “to me,” and my wrath will be turned away from Israel. She is of the house of the family of Midian. He said this about the woman who was struck down with the Israelite adulterer. By these words, as I think, he wished it to be understood that she was noble, so that he called her: house of the family. Thus already in common speech, for a mark of wealth and status, one says *pater familias* and *mater familias*. And the Lord spoke to Moses and Eleazar the priest, saying: Take the beginning of the whole assembly of the sons of Israel from twenty years of age and above. It is to be noted what he called the beginning, namely the strength of age in the people.

So that the children of Israel may hear him, and: they will go out at his mouth, and: they will come in at his mouth, that is, when he commands. And Moses did according to what the Lord commanded him; and taking the law, he placed him before Eleazar the priest, and the rest, where this was to be noted, because, when he had already said: and Moses did according to what the Lord commanded him, he repeats the same things. And he commended 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 mixed with oil for one lamb; that is, individual tenths for individual lambs. For when he says: a tenth, a tenth, he indicated that the tenths are to be repeated for each lamb. And in the first month, on the fourteenth day of this month, a feast day; you will eat unleavened bread for seven days. It is to be noted that a feast day is celebrated over several days, and yet it is called a feast day, not feast days, the celebration of that festivity, however many days it lasts.

And in the seventh month, one of the month. According to this expression, it was said in Genesis: and evening came and morning came, one day; for there, as here, the Greek has it. Hence some interpreters, rendering it here as "the first day of the month," omitted a necessary expression, although they did not depart from the meaning of the words. One calf from the cattle, one ram. It does not say: from the sheep, as it says "from the cattle," although even if that were missing, it would be complete. Seven one-year-old lambs without blemish. This which he placed with the lambs, "without blemish," is understood throughout, namely also in the calf and in the ram. A tenth for each lamb, seven lambs, that is: one each for each. Apart from your vows and your voluntary offerings and your burnt offerings and your sacrifices and your libations and your peace offerings. This expression, if it were even Greek, I would not note. For it does not say: apart from your vows and your voluntary offerings and the rest, as it had begun, nor does it say: apart your vows, as if it began with a solecism itself, but, having first said correctly with a customary expression "apart from your vows," it then added the rest in another case, where "apart from" cannot be understood, but "apart": which neither Greek nor Latin usage admits.

Any man, any man at all, who shall have vowed a vow to the Lord, for that which is: every man. But when a woman shall have vowed a vow to the Lord, or shall have defined a definition in the house of her father in her youth. Here it calls a woman a female, even if she is a virgin, in the manner of the scriptures: whence also concerning Christ is what the apostle says: born from a woman. And her father shall have heard her vows and her definitions which she defined. "Definitions which she defined" is an expression. She defined against her own soul; that is, against the pleasures of her own soul. And her father shall have kept silent, and all her vows shall stand. Here it has an extra "and"; for the complete sense is: if her father shall have heard and kept silent, all her vows shall stand. But if she shall have been made to a man. It is understood as "shall have married"; the scripture speaks thus. And her vows are upon her, "are" is understood, which some interpreters have even added. Everything whatsoever that shall have gone out from her lips according to her vows and according to the definitions which are against her soul, it does not remain for her, when a plural number was expected, so that it would say: they do not remain for her; for thus some interpreters have translated, avoiding this sort of solecism.

A thousand from the tribe and a thousand from the tribe, from all the tribes of Israel. Did he not say "thousand" twelve times? And yet that repetition signifies thousands. They slew with the sword. What would customarily be said: they slew by the sword. And all their cities which in their habitations. The word "were" is understood. And they burned their farmsteads in fire. What would customarily be said: they burned by fire. And every multitude of women, who have not known the lying with a male, you shall spare. Nowhere does it more certainly appear that by Hebrew expression women are also accustomed to be called virgins. And from the half part of them you shall receive, and you shall give them to Eleazar the priest, the first-fruits of the Lord. He did not say "you shall give" (plural). And the souls of men from the women, who have not known the lying with a man, every soul two and thirty thousand. And here the above expression is confirmed: 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 chiliarchs and from the centurions and brought it into the tabernacle of the testimony. It seems he ought to have said: "and brought that into the tabernacle of the testimony," since he had previously stated that gold was taken. And many Latin manuscripts have it thus; but it seems to have been brought in the plural so that he said "brought them" because many vessels had been mentioned above, in which this gold was. And the multitude of cattle was for the sons of Reuben and the sons of Gad, a very copious multitude; he did not say: "and the multitude of cattle was." And they saw the region of Jazer and the region of Gilead, and there was a place, a place for cattle. The double use of "place" is not to be joined in pronunciation; but a slight pause should be made: "and there was a place," and then it should be added: "a place for cattle." For as if it were expected what kind of place, the repetition is elegantly introduced. And the sons of Reuben and the sons of Gad, approaching, spoke to Moses and Eleazar the priest and to the princes of the synagogue, saying. This is neither a Greek nor a Latin expression: "they spoke, saying," but it seems to be Hebrew.

Let the land be given to your servants as a possession: as if they were speaking about others, when they were asking for themselves. For they did not follow after me except Caleb the son of Jephone. He seems to have ought to have said: except Caleb the son of Jephone; but he used the nominative, because the preceding verb was "followed." This expression is also Latin, but rare. Until every generation doing evil in the sight of the Lord should be consumed. He did not say: "doing evil" in the singular, nor: "of those doing evil." And they approached him and were speaking. He did not say what is usual: they approached to him. And you will build for yourselves cities for your impediments. As if he were saying: you will build for yourselves cities on account of your impediments. Our impediments and our wives and all our cattle will be in the cities of Galaad; but your servants will all cross over armed. They did not say: but we will all cross over armed, but as if they were speaking about others.

And Moses commended to them Eleazar the priest and Joshua the son of Nun and the heads of the families of the tribes of Israel. He did not say: Moses commended them to Eleazar the priest, which the usual order of expression would certainly have required; for through these they were brought into the land which they were seeking: whence those by whom they were being brought into the requested land seem more commended to these than these to those whom they were bringing in. But if they do not cross armed with you into battle in the sight of the Lord, and transfer their impediments. It has an extra "and". And Moses gave to them to the sons of Gad and to the sons of Reuben. It has an extra "to them". And there was not water there for the people to drink. Instead of that which is "for drinking". Speak to the sons of Israel and you shall say to them. "Speak to the sons of Israel" seems sufficient. And all their molten idols you shall destroy them. It has an extra "them". This will be for you the boundaries of the sea. He did not say: These will be for you.

And this will be your boundaries to the north: this is the same repeated expression. And the cities will be for them to inhabit, instead of what is usually said: for inhabiting. Refuges will be for you to flee there the murderer: which could be said in the usual way, so that the murderer flees there. And the inhabitants who in you these cities for refuge. "Inhabitants" is placed in the singular number; that is: to this inhabitant who is in you, since it lacks "is." For it does not say "who is in you" in a very well-known expression, but one rarer in the Latin language than in Greek. BOOK FIVE. EXPRESSIONS FROM DEUTERONOMY. Up to the great river, the river Euphrates. It did not say: up to the great river Euphrates. And a judgment which has been difficult from you, you will bring it to me. It did not say: which has been difficult for you, but from you, that is, so difficult that it cannot be judged by you. If any one of these men sees this excellent land, which I swore to their fathers except Caleb the son of Jephone; he will see it. And in the book of Numbers we noted this expression, because it did not say: except Caleb the son of Jephone, but son.

For the Lord your God has blessed you in all the work of your hands. He does not say: He blessed you (plural) in all the work of your (plural) hands, although he had previously said "your" (plural), not "your" (singular). Now therefore arise and move forward and cross the valley of the Arnon; behold, I have delivered into your (singular) hands Sihon, king of Heshbon. He did not say "into your (plural) hands," but passed from the plural to the singular. For what great nation is there to which its God is approaching them? Two things are to be noted here: either that he says "to which its" (cui est ei), or that he does not say "approaching it" (adpropians illi), but "approaching them" (adpropians illis). And you did not see a likeness but a voice, although a voice cannot be seen; but he used this word generally, as if "to see" pertains to every bodily sense. Into which you enter there to inherit it: it would be complete even if "there" (illo) were not added. And he led you out of the iron furnace from Egypt: he intended the iron furnace to be understood as harsh tribulation. According to this, it is also said of Joseph in the Psalms: "Iron passed through his soul.

And I do not cross this Jordan, as if there were another Jordan. From this expression I think it is often said also "this world," as if there were no other. If, however, you beget sons and the sons of your sons: an expression to be noted, where it says that grandfathers beget grandchildren. And you will seek there your Lord God and you will find him, when you seek him with your whole heart and your whole soul in your tribulation: it did not say "with your whole heart and your whole soul in your tribulation" (plural). Ask the former days, which were before you: it is to be understood not as men but as days. And likewise this is to be noted, that when it said "ask" (plural), it added "before you" (singular), not "before you" (plural). If God also attempted to take a people for himself from the midst of a people: "attempted" is put for "willed." Or something else? But what it says: "from the midst of a people" is to be understood as "from the midst of peoples," the singular being put for the plural; just as we read "serpent," "frog," and "locust" written for serpents, frogs, and locusts.

According to all things which the Lord your God did in Egypt before you, who see: it is no less, even if "who see" is not added. And I stood between the Lord and you at that time to announce to you the words of the Lord, because you were afraid of the face of the fire and did not go up into the mountain, saying: I am the Lord your God, etc.: "saying" is put for "when he said". And the stranger who dwells in you: this is to be understood as spoken to the people, not as to a single man, because the stranger dwells in the people. For this reason the Lord your God established for you that you observe the day of the sabbath and to sanctify it. If it did not have "and", it would not seem an unusual expression: that you observe the day of the sabbath to sanctify it; or certainly if it were thus: that you observe the day of the sabbath and you sanctify it, or thus: for this reason the Lord your God established for you to observe the day of the sabbath and to sanctify it. But now "that you observe the day of the sabbath and to sanctify it" is an unusual and noteworthy expression.

Beware for yourself, lest your heart be puffed up and you forget your Lord God: it should be noted that "dilatation of the heart" can also be said in a bad sense; for exultation is understood in dilation, to which narrowness, i.e., sadness, is contrary. But each can be both in a good and in a bad sense. And it will be when your son asks you tomorrow, saying: he placed "tomorrow" for any future time. Seven great and many nations: how then "many," if seven? But he said "many" meaning having multitude. You will not make a testament with them, when he was speaking about nations; therefore he placed "testament" for "covenant." And you will not take his daughter for your son; for she will cause your son to depart from me and he will serve other gods and the Lord will be angry with indignation against you: he did not say "I will be angry," but as if speaking about another. Great and walled cities up to the sky: a hyperbolical expression. Do not say in your heart, when the Lord your God has consumed these nations before your face, saying: "Because of my righteousnesses the Lord has led me to inherit this good land." The order is: do not say in your heart, saying.

Lest at any time the inhabitants of the land from which you led us out should say "from there": it is added "in de" after the manner of Scripture. "Which made the strength of the Egyptians." Some Latin translators, understanding this less well, were unwilling to say "strength" but "strength" or "army," because what the Greek says, δύνᾰμιν, some understood as "army"; but it is an elegant expression. "Which made their strength" is to be understood as "what did it make it," since it reduced it to nothing. But because it is said in the plural, it is therefore somewhat obscure. "Whom the earth, opening its mouth, swallowed up them and their houses and their tents." Two locutions are to be noted here: that "and" is added, when "whom" above might have sufficed, and, when it had said "their houses," it added "and their tents," as if in the wilderness they had houses other than tents. But undoubtedly it intended "houses" to be understood as the people belonging to them, just as the people themselves are addressed: "And now you, house of Jacob." Nor is this locution foreign to the Latin language; for the Romans too are called the house of Assaracus, because they traced their origin from the Trojan Assaracus.

Because your eyes saw all the great works of the Lord, which he did among you today." When he was speaking of those works which were done in the wilderness at the time when they were led around there for forty years, yet he said "today," which he wanted to be understood as this time, however many years that same time there could have had. "The land which the Lord swore to your fathers to give to them and to their seed after them." As if he were saying: that is, to their seed after them. For he did not give it to them themselves, but he gave it to them in this way, when he gave it to their seed. "But if you have heard with hearing all his commandments which I command to you today." "With hearing" seems superfluous, but it is a locution most familiar to holy Scripture. "And he will give rain to your land in its time, morning and evening." Since the morning time is called day, did he perhaps want this to be understood as the first time of the year? "Evening" is indeed less Latin. But it could not be expressed more properly from the Greek, which they say; yet even in the Latin language it is commonly used, that "evening" is said, but of that which has been done later than it should be. Here, however, he wanted the time of year to be understood rather.

And when you have eaten and are satisfied, pay attention to yourself, lest your heart be dilated, and you transgress and serve other gods. We have already noted such expressions above, whether because it passes from singular to plural, or because he wanted "dilatetur" to be understood in a bad sense, where he signified harmful prosperity. And the great river, the river Euphrates: these repetitions are customary in the scriptures and fittingly commend the matter. Your fear and your trembling the Lord your God will impose upon the face of the whole earth: not the fear and trembling by which they themselves fear and tremble, but that by which they are feared and make others tremble. You will not be able to eat in your cities the tithe of your grain: instead of "you ought not." And you will burn the city with fire: we would more commonly say "with fire." But if the way is far from you, as if he were saying: the way will be long; he placed an adverb for a noun.

And you will lend to many nations. Scripture calls "lending" money given on loan, even if no interest is taken; whence also that in the psalm: "Blessed is the man who takes pity and lends." For our translators preferred this, who thought the sense rather than the words should be followed; for in Greek it has δανείζει, which means "he lends at interest." And you will rule over many nations, but they will not rule over you. As if it said: they will not dominate you, that is, the nations; for it is the singular genitive case of this pronoun, which says "tui" — whose dative is "tibi" — not the plural nominative, whose genitive is "tuorum." But if there is a needy person among you among your brothers. This is said not to one man, but to the people, therefore "among you." But if there is a needy person among you among your brothers in one of your cities in the land which the Lord your God gives you, you shall not turn away your heart nor close your hand from your needy brother; you shall open your hands wide to him, you shall lend to him, as much as he asks and as much as he needs. Here, since it commands works of mercy, the cruelty of usury is certainly not to be undertaken; whence it appears that what it says, "you shall lend to him," it intended to be understood as giving on loan what he would ask. And what it says, "you shall open your hands wide," is like what follows, "you shall lend," a customary expression in the holy scriptures.

When he had given a command about piercing the ear of a slave, he says, "and you will do likewise to your maidservant," placing the accusative for the dative. He does not say, "you will do to your maidservant," which the custom of our speech required. But if there is in it a blemish, lame or blind, or any bad blemish. He does not say "lameness or blindness"—for these are the blemishes themselves—but "lame and blind," which are not blemishes, but animals that have blemishes. This too is to be noted, that he says "bad blemish," as if there could be a good blemish. And you will not sleep from the meats of those which you have sacrificed on the evening of the first day until morning. Instead of what is: it will not remain that night, "it will not sleep" is said. You will not offer to your Lord God a calf or a sheep in which there is in it a blemish. The usual expression would be "in which there is a blemish," but this one is more customary in the scriptures. And you will stone them with stones, and they will die: which according to our custom would be said "with stones," not "with in stones.

He will not multiply a horse for himself. He put "horse" for horses or for horsemanship; hence some have interpreted it as "horsemanship." You will not be able to set over yourself a foreign man, because he is not your brother. "You will not be able" is said for "you ought not." According to everything which you asked from your lord God at Horeb on the day of the assembly, saying. When he had said above "you asked," he subjoined "saying," not "saying" (singular). Because your lord God, who goes before with you: he did not say "you." If you come upon a bird's nest before your face on the road. It is to be noted that he said "you come upon" even of one not walking. But if you build a new house, you will make a parapet for your roof-terrace and you will not commit homicide in your house, if he who fell falls from it, that is: he who fell falls from the roof-terrace. It is a very unusual expression. And she has gone away to another man, and the last man hates her. It is to be noted that of two, the later is called "last." Such an expression is also in the Gospel, when it is asked of two brothers which of them did the will of the father, and the answer is "the last," when there were two.

You will not pawn a mill nor the upper stone of a mill, because that pawns a soul, for the meaning: because you pawn a soul if you do so. Next, note that it said "soul" for that life which the soul has in the body; from which expression there is also that in the Gospel: "Is not the soul more than food?" But if a man is caught stealing a soul from among his brothers the sons of Israel: it put "soul" for a human being. Finally it follows: "and, oppressing him, he sold him": which is a no less noteworthy expression. For it did not wish to say "it," which would be more consistent, since it had said "soul," but "him," that is, the human being, in whose meaning it had said "soul." If there is a debt in your neighbor, any debt whatsoever: the repetition of the word makes the expression noteworthy. But if a man does not wish to take his brother's wife, and the woman goes up to the council at the gate and says: "the brother of my husband does not wish to raise up his brother's name in Israel, my husband's brother did not wish." Although the Scripture loves repetitions of words, the repetition is nevertheless more unusual; but it more elegantly displays the emotion of the complaint.

Cursed is everyone who has slept with any beast: for that which is "has lain with". Then "with any beast" for that which is "with whatever beast". And you will serve your enemies, whom the Lord your God will send against you. The Greek has λατρεύσεις, where the Latin has translated: you will serve. But this word is accustomed to be placed in Scripture for that servitude which is owed to God: whence idolaters are called those who serve idols with that servitude; therefore here this word is placed unusually. Although it can also have this sense, that it has said so many things so gravely, that they are compelled to serve their excessively proud enemies as if they were gods. A people whose voice you will not hear. And this is to be noted, that it said both "whose" and "of him", as the Scriptures are accustomed to speak, and that which it says: "whose voice you will not hear" for that which is "whose language you will not understand". Soft in you and very tender will bewitch with his eye his brother and the wife who is in his bosom and those who are the remaining children, whoever have been left to him, so that he gives to one of them from the flesh of his sons from whatever he will eat, because nothing has been left to him in the distress and tribulation with which your enemies will afflict you in all your cities. It is to be noted, in what manner it is said here: "will bewitch him" for "will envy" him, as if left to this, that it is necessary for him to give from the flesh of his sons, which necessity compels to be taken as food by the parents.

For also in Proverbs, what the Latin codices have: "You will not dine with an envious man," the Greek has: ἀνδρὶ βασκάνῳ; βασκανός, however, is called "fascinus." And: "It will be as the Lord rejoiced in you to do good to you." The Greek has: "to do good to you" (accusative), nor does it seem to be even a Greek expression. Yet the accusative is understood as put for the dative: whence the Latin translators preferred to say "to you" rather than "you." "You have seen all things which the Lord your God did in the land of Egypt before you to Pharaoh and to all his servants and to all that land, the great trials which your eyes saw": it is to be noted that those plagues are also called trials. "If your dispersion is from the summit of the sky to the summit of the sky, from there the Lord your God will gather you." It is remarkable if this does not say "from the summit of the sky to the summit of the sky," which it is also accustomed to say "from the summit of the earth to the summit of the earth": perhaps for this reason, because according to that which this air is also called sky, it is joined to the earth.

It is not in heaven, saying: "Who will ascend into heaven and take it for us, and having heard it, we will do it?" Nor is it across the sea, saying: "Who will cross the sea for us and take it for us, and having heard it, we will do it?" He placed "saying" for what is "that you may say": a new expression. And the lord who accompanies you with you. And the Lord said to Moses: "Behold, you will sleep with your fathers": with this word he signified his death. You were embittering things which pertain to God: that is, you were embittering those things which are of God. For I know that after my death you will commit iniquity upon iniquity: in one word, however, in Greek it is said "you will commit iniquity," which is ἀνομίαν ποιήσετε. And evils will meet you of the last day: for thus the Greek has instead of "in the last days" or "on the last of the days." Is not this same your father the one who possessed you and made you and created you? The order is to be noted; for it seems he ought to have said first "created you and made you" and then "possessed you." For how is it understood that one who does not exist can be possessed?

With the fat of the kidneys of wheat. This metaphor is quite unusual, so that the kidneys of wheat are understood as the innards of wheat, from which the flour is extracted; for he called this also fat. For the Greeks are accustomed to call even flour by this name; for the Greek in Exodus has this, where it is written: "lifting the flour upon their shoulders." For the Greek translator placed *ataxtha*, which means fats. Sons in whom there is no faith in them: a locution customary in the Scriptures. Because the Lord will judge his people and will be consoled in his servants: for "he will console his servants"; unless perhaps he is said to be consoled by a transferred word, as if from indignation and offense, with which the wicked offend him. But his consolation is to be understood in this way, not according to human custom, just as neither his anger nor jealousy nor other such things. Where are their gods in whom they trusted in them: it would be complete and without "in them." And I will swear my right hand: that is, "by my right hand.

Rejoice, O heavens, together with him, and let all the angels of God adore him. Other manuscripts have: and let all the sons of God adore him. But that the sons of God are said to be those who are angels in the heavens is not easily found in the holy scriptures. BOOK SIX. LOCUTIONS FROM THE BOOK OF JOSHUA. But you will cross over, unencumbered, before your brothers, every strong man: that is, every one of you who is strong. That you may know the way which you will go, that way: it would be complete even if it did not have "that way." And it happened when Joshua was in Jericho. This locution is to be noted; for they were not yet in that city, whose gates had been closed against them, whence it came about that they could not enter it unless its walls fell after the ark of the Lord was carried around. Therefore it is said "in Jericho": in the territory which pertained to Jericho. It is said "from Jericho" when it was closed, and no one was going out from it nor coming into it: obviously "into it" is understood, not "from it"; this is called in Greek σχῆμα κατὰ ἔλλειψιν.

The Lord says to Joshua: “Behold, I deliver to you Jericho, subdued, and its king who is in it, the mighty in strength.” It is remarkable that he did not place a copulative conjunction here, so as to say “and the mighty in strength,” which Scripture so frequently uses that it is found even where it impedes the sense of the usual expression. Or are “Jericho and its king” called “the mighty in strength”? And Joshua spared Rahab the harlot and her father’s house, and she remained in Israel up to the present day. It is to be noted how Scripture says “up to the present day,” which it frequently says. For concerning those twelve stones which were placed where the Jordan had flowed down from the lower part and the ark had halted on the upper part while the people were crossing, it was likewise said that they were there “up to the present day.” This seems to sound as if these things are narrated long after this writing, and that these books were not written at the time when these events were most recent.

But if anyone thinks this, what will he say about that prostitute, who certainly lived only as long as a single human lifetime, and yet it is said "up to the present day"? So this is said about those things which were not established in such a way that they could later be changed by those who established them: just as someone is said to be sent into perpetual exile, because he is punished with this penalty for a fixed time, not because anyone can be perpetual in exile, since man himself cannot be perpetual. Thus also that prostitute was not commanded to dwell in Israel for a time; therefore it was said: up to the present day. The Lord says to Joshua: "The people have sinned and have transgressed my covenant, which I made with them." It is to be noted in what sense he calls "covenant" that which he had commanded, that Jericho should be anathema and that no one should appropriate anything from it for himself. The Lord, speaking to Joshua, says among other things: "Behold, I have delivered into your hands the king of Ai and his land. And you shall do to Ai as you did to Jericho and to its king, and you shall take the plunder of the flocks for yourself." The expression is especially to be noted, not only because he said "you shall take for yourself," as if that plunder would belong to one person, when it would belong to all; for such expressions are very common, when God speaks as if to one person, but speaks to the people. But this is new here, because the Scripture said: "And the Lord said to Joshua," who is known to have been a single man.

Nevertheless, he said "you will plunder for yourself," which was certainly not said in such a way that that plunder was commanded to be the property of this one man, but of the whole people. And there were ambushes against the city from the sea. Anyone who does not know this thinks that this city is a maritime one. But it is the custom of the Scriptures to call the western part "from the sea" or "toward the sea," because on that side of the land where these events took place, the sea is nearer than from the other parts. "Extend your hand toward the gaesum that is in your hand against the city." This expression would not be worth noting except for the noun, which is obscure to those in whose usage it does not occur. For what "gaesum" means is not easily understood. The translator Symmachus is reported to have called it a "shield"; but the Septuagint translators, according to whom we are treating these matters, who placed "gaesum," I wonder if they intended it to be understood in the Greek language as a Gallic spear or lance. For those things are called "gaesa," which even Virgil mentions, where he says of the Gauls painted on Aeneas's shield: "each brandishing Alpine gaesa with two hands.

And they were placed in the middle of the camps, these on one side and those on the other. Two things are to be noted in this expression: one, that when the enemies who were being conquered were in the middle, it was said of them, as it were, that these were on one side and those on the other, whereas rather it was the Israelites who had placed them in the middle to be struck down; the other, that Scripture says they were placed in the middle of the camps, calling the drawn-up battle lines also "camps," although "camps" are not usually so called except where an army settles to remain; unless perhaps they were called camps because they were going with all their belongings. Except for the cattle and spoils which were in the city, the sons of Israel plundered according to the command of the Lord, as the Lord Jesus established. It is said: "except for the cattle and spoils they plundered," as if these themselves were not plundered, when rather these were plundered, and they are said to be excepted because they alone were not consumed in that battle.

The Israelites, answering the Gibeonites, said: "See, do not dwell in me, and how shall I arrange a covenant for you?" We have noted such expressions above as well. For "see, do not dwell in me" means "with me," that is, in the land which God had promised them. And here they seem to have spoken as to one man, although not one envoy had come to them; but in their custom, giving responses to a nation and people, they speak in the singular number, just as often God or their leader speaks to them. It is also to be noted that Scripture calls a peace pact a "testament" in its own manner; for it often speaks thus. And it was announced to Joshua, saying: "Five kings were found hidden in a cave," instead of: they announced, saying. "So will the Lord do to all your enemies, whom you will conquer them": this sentence would be no less even if it did not have "them." "And he captured all in war, because it was through the Lord that their heart was strengthened to go out to meet Israel in battle, so that they might be exterminated": it is to be noted that "strengthened heart" is not always to be taken in a good sense.

You know the word that the Lord spoke to Moses, the man of God, concerning me and you: he did not say "his man." And the sons of Joseph said: the mountain and the chosen horse and the iron of the Canaanite who dwells in Beth-shean are not enough for us. He said "chosen horse" for chosen horses, which is not customary in our speech: hence some Latin translators did not wish to translate it as "horse," but as "cavalry." But "chosen horse" was said for horses, just as in our custom "soldier" is said for soldiers. And their exits became the Jordan. And the boundaries will return to the sea. He did not say: they returned or at least they return, as is usually said of boundaries, but "they will return," as if it were still future, when this narrative is of past events. And in almost all of these divisions of the lands themselves, for each individual tribe, Scripture speaks in such a way that it uses verbs of the future tense.

To flee there, whoever has struck a life unwillingly." Here we must understand "life" either as "a person" or as "the life of the flesh, which exists through the soul": by which expression that also was said by the brothers of Joseph: "Let us not strike his life," that is, "Let us not kill him." For if the soul could be struck by a killer, the Lord would not say: "Do not fear those who kill the body, but cannot kill the soul." "The Lord commanded in the hand of Moses." An expression very familiar to the scriptures; for it is said thus: "The word which was done in the hand of this or that prophet," that is, given into the power of speaking. "And Joshua took the stone knives, in which he had circumcised the sons of Israel." He did not say "with which he had circumcised," but "in which." "And when Joshua dismissed them to their homes, and he blessed them, saying." Here the copulative conjunction, that is "and," seems redundant; for it could be said thus: "And when Joshua dismissed them to their homes, he blessed them, saying.

Another expression to be noted is that when the scripture said: "and Jesus blessed them, speaking," and had made them attentive to these words to hear what Jesus said in blessing, it subjoined only this: "they went away to their homes in great wealth; and they divided very many cattle and silver and gold and very many garments, the spoil of their enemies, with their brothers": which appears to be more of a narrator than of one blessing. And they built there an altar upon the Jordan, an altar great to see: this expression is also known in Latin speech. And the sons of Israel heard, and of those speaking. It does not say: "to those speaking" or "those speaking." To serve the servitude of the Lord. In which expression two things are to be noted: both "to serve the servitude," which is also a Latin expression found, and "the servitude of the Lord," that is, which is owed or shown to the Lord. And Phinees the priest and all the princes of the synagogue, who were with him, hearing the words which the sons of Ruben and the sons of Gad and half the tribe of Manasseh spoke, and they pleased them. "Hearing" is put for "they heard," or the "and" here is superfluous; for the full sense is: "hearing these words, they pleased them." Yet not without inconsistency, because "when they had heard" should have been said.

And Jesus the elder, advanced in days. We noted this concerning Abraham: in the scriptures, not only is one who is below the age of an old man called "senior," but also one who is very old. Hence, not every senior is an old man, but every old man can be called a senior. And he brought the sea upon them and covered over them: it does not say "covered them," although some translators have preferred to say this. In all the nations which we passed through by them: these expressions are customary in the scriptures and need not be noted as often as they occur. BOOK SEVEN. LOCUTIONS FROM THE BOOK OF JUDGES. And it happened, after Jesus died, the sons of Israel inquired of the Lord: it does not say "the Lord," which the custom of our speech required. And let us fight in the Canaanite. It did not say: against the Canaanite or contrary to the Canaanite or at least in the Canaanite. And Jesus the son of Nun, servant of the Lord, died, a son of one hundred and ten years. This repetition, that when it had said "son of Nun," it repeated "son" and then added "of one hundred and ten years," is unusual, as it would rather say "a son of one hundred and ten years" than "a man of one hundred and ten years"; but nevertheless it is found elsewhere.

And every generation were added to their fathers: this expression is to be noted, because it does not say "was added," since there were many. He delivered them into the hand of the plunderers: it did not say "into the hands," which the Latin expression seems to require. And when the Lord raised up judges for them, and the Lord was with the judge: by a customary expression, there is an additional "and" here; for the full form would be: and when the Lord raised up judges for them, the Lord was with the judge. It is also to be noted that, passing from the plural to the singular, it does not say "with the judges," but "with the judge," that is, with each individual judge. And it happened, when the judge died, and they turned back and again corrupted beyond their fathers. The correct expression could have been, according to the custom of our speech: and it happened, when the judge died, and they turned back and again corrupted beyond their fathers. If it did not have the "and," the full form would be: when the judge died, they turned back and again corrupted beyond their fathers, that is, more than their fathers.

Because this people has so greatly abandoned my testament: it said "so greatly" for "so much," that is, so much, a noun for an adverb, which is also found in Latin expressions, especially poetic ones. And they did not obey my voice: this is more a Greek expression. The spirit of the Lord came upon him: since the spirit of the Lord was certainly not made, but came upon him, it is said as if it were said: it happened that he was upon him. From which expression it is also read in the Gospel: he was made before me, that is, it happened that he was before me: which would otherwise be said "he was preferred to me." And Ehud took the sword from upon his right thigh: this could be interpreted as the Greek has: from above; for the expression is less Latin. Now Eglon was a very thin man: this is said by contraries, that is, the following indicates the opposite expression; for when he was struck, it is said that the fat closed the wound, because the sword was not drawn out of his belly.

And he struck down the foreigners to six hundred men: it does not say "six hundred men of the foreigners" or certainly "the foreigners to six hundred men". Did not the Lord God of Israel command you: and you will go to Mount Thabor? it does not say "that you go", which seems to be the consequence, but with an unusual expression: did he not command you: and you will go, so that we understand the verb which is placed above, and it is: will you not go? or, with a usual expression, it has an extra 'and'; for with that conjunction removed, the sense runs: did not the Lord God of Israel command you: you will go to Mount Thabor and you will take with you ten thousand men? and so forth. Because I do not know the day on which the Lord prospers my angel with me: whether he prospers the acts of his angel who is with me, or he makes things prosperous for me through the angel? All his chariots nine hundred iron chariots. wherever it is punctuated, it is an elegant repetition: whether "all his chariots", and then follows "nine hundred iron chariots", or "all his nine hundred chariots" and then is added "iron chariots".

And the Lord put Sisera and all his chariots and all his camp in a panic at the edge of the sword in the sight of Barak. How did he put the chariots in a panic, unless you understand them as those who were in the chariots? And the Lord put Sisera and all his chariots and all his camp in a panic at the edge of the sword in the sight of Barak. He put them in a panic at the edge of the sword, as if to say: he killed them at the edge of the sword; therefore, he put them in a panic while they were being struck by the sword. And Sisera descended from upon his chariot: this could be said in Latin, which in Greek is ἀπὸ τοῦ ἅρματος. And she covered him in his skin: it did not say "skin" or "with skin"; for the Greek has it thus: ἐν τῇ δέρρει. And it will be if anyone comes to you and says: is this man here? and you will say: he is not. With the conjunction removed, it has the following sense: if anyone comes to you and says: is this man here? you will say: he is not. And the hand of the sons of Israel went on going: this is a usual and frequent expression.

And he was hardened against Jabin king of Chanaan: this word "indurabatur" is placed in a novel way for what is "he was becoming strong and very powerful." He pierced his head and struck: that is, he struck his head and pierced it. Thus may all your enemies perish, O lord; and those loving him like the rising sun in his power: he did not say "loving you," although he certainly intended it to be understood of the Lord. And it happened when the man of Israel sowed: it does not signify one man, but the people themselves. Midian and Amalek and the sons of the east were going up, and they were going up against him: this repetition of the word does not seem to have the usual elegance or feeling. And I freed you from the hand of Egypt: by "hand" he signifies power, by "Egypt" the Egyptians. And Gideon said to him: in me, my lord: "look" is understood, that is, look at me. And this expression is very familiar in the scriptures.

And if the Lord is with us, why have all these evils found us? It has the conjunction "et" added, as Scripture often speaks: if it is removed, the sentence is complete: "And if the Lord is with us, why have all these evils found us?" although the earlier conjunction could also be removed without harming the sense, so that, after he had said: "in me, my lord," then would follow: "if the Lord is with us, why have all these evils found us?" For our customary way of speaking demands this more. And a calf of seven years. Here it is clear how Scripture calls them calves; for an ox of seven years is certainly not a calf according to the customary way of our speech. Therefore, according to this manner of speaking, it was said of Samegar, that he killed six hundred men besides the calves of oxen, that is, besides the oxen. And he sounded on a horn: "trumpet" is understood; for the Greek does not have "trumpet," but only "horn.

Their camels had no number, but they were like the sand which is at the lip of the sea. It is clear that the phrase "in multitudinem" is said by the Septuagint. This translation, however, where it puts "lip of the sea" for "shore," is frequent in the Scriptures, but rare in Latin codices, because most have translated "shore" rather, wishing to put what "lip" would signify rather than "lip" itself. For if the Seventy interpreters had wanted to say "shore," the Greek language would not have lacked a word to say it. And he divided three hundred men into three principles; it put "principles" for "parts." And the men of Ephraim said to Gideon: that is, men from the tribe of Ephraim. Why have you done this thing to us, that you did not call us when you went out to fight against Midian? It put "word" for "deed." And they gave seventy of silver: "pounds" or something of the sort is understood; the translation from the Hebrew has "seventy pounds." And with them Abimelech hired men: it said "in them" for "out of them," that is, out of the seventy pounds of silver he hired men.

Men empty and disturbed. He placed "empty" for "light," to which "heavy" are contrary: whence it is said: "Among a heavy people I will praise you." And he entered into the house of his father in Ephratha and killed his brothers, the sons of Jerobaal, seventy men upon one stone. Because he had already said above that the sons of Jerobaal, that is Gideon, were seventy, and now he says that these seventy were killed. Although two were killed less; that is, the one who killed and Joatham the younger who hid, about whom he adds, saying: "And Joatham, the son of Jerobaal the younger, remained, because he hid himself." And thus he placed the whole number for nearly the whole. And the men of Shechem despised in the house of Abimelech. He did not say: "They despised the house of Abimelech." And they lay in wait against Shechem with four principia: that is, four parts. We have already noted this expression above. And he took the people and divided them into three principia: he said "took" concerning that people who were with him; and here he placed "three principia" for "three parts.

And they went, each man to his own place: that is, each one. And you will be for us the head over all the inhabitants of Galaad: it did not say "you will be our head"; for Scripture is accustomed to speak in this way. Hence there is: "Be for me a protecting god and a house of refuge," and many such expressions. And she is his only one, and he has no son or daughter besides her: this is what was meant by "only one to him"; but the sentence is repeated for the sake of emphasis. And he has no son or daughter besides her: "he has" is said for "he had"; for past events are being narrated. And his wife was barren and did not bear: when it would have been sufficient to say: "barren." And Manoah prayed to the Lord and said: "In me, Lord, let the man of God, whom you sent, now come again to us": "in me" is said in such a way that "attend" is to be understood. And he struck them on the shin above the thigh. This expression is unusual; nevertheless, it is an expression, not some place of a wound on the body, as I have explained in the Questions; that is: he struck them to cause wonder, to cause stupor.

And they said, "Man of Judah, why have you come up against us?" It put the singular for the plural; for "men of Judah" said it, not one man. Lest you happen to run into me: for that which is, "you kill me." And this expression has been explained in the Questions. And they brought him back from the rock, and he came as far as Jawbone: a place so called afterwards from that deed, because Samson himself performed it there when, fighting with the jawbone of an ass, he laid low a thousand. This, therefore, is said by prolepsis, because after all those deeds this history was written. Like flax when it has smelled fire: a metaphor from an animate to an inanimate thing; for flax does not have the sense of smell, but it is said as if it were said, "when it has perceived fire." Although even this that I said, "has perceived," pertains to the same metaphor; but what is said, "has smelled," pertains to understanding the swiftness. And he stretched out his hand and took it: even if it did not say, "he stretched out his hand," we would certainly understand that it was taken with an outstretched hand.

And it was announced to the Gazites, saying: it does not say, "they announced, saying," or "it was announced and by those saying." If they bind me with seven moist sinews not yet dried: it does not say "with seven sinews," but "in seven sinews." If they bind me with seven moist sinews not yet dried, and I will grow weak: it would be complete even if it did not have "and." And the ambush was sitting for him in the bedchamber: which some have interpreted as "besieging"; but the Greek has ἐνεδρεύετο, that is, "was sitting." Because "ambush" is said in the singular in Greek, and it cannot be said in Latin as "insidia." But the expression was to be noted, because it was said "the ambush was sitting" for those who were lying in ambush; for they themselves were sitting. Now therefore tell me in what you will be bound: it does not say "with what you will be bound" or "from what you will be bound." If they bind me with new ropes: it did not say "with ropes." Likewise: if they bind me with new little ropes in which no work has been done, and I will grow weak: it would be complete even if "and" were not placed before.

You have deceived me this third time": he placed "third" for "thirdly" or "thrice," a noun, of course, for an adverb, which is also often done elegantly in Latin expressions. "Let me go, and I will feel the pillars upon which the house is supported upon them.