The Sacred Bible:  The Book of Exodus

14  15  16  17  18  19  20  21  22  23  24  25  26  27
[Exodus 14]
[Exodus 14]

{14:1} Locutus est autem Dominus ad Moysen, dicens:
{14:1} Then the Lord spoke to Moses, saying:

{14:2} Loquere filiis Israel: Reversi castrametentur e regione Phihahiroth quæ est inter Magdalum et mare contra Beelsephon: in conspectu eius castra ponetis super mare.
{14:2} “Speak to the sons of Israel. Let them turn back and encamp away from the region of Pihahiroth, which is between Migdol and the sea, opposite Baal-zephon. In its sight you shall place your camp, above the sea.

{14:3} Dicturusque est Pharao super filiis Israel: Coarctati sunt in terra, conclusit eos desertum.
{14:3} And Pharaoh will say about the sons of Israel, ‘They have been confined by the land; the desert has enclosed them.’

{14:4} Et indurabo cor eius, ac persequetur vos: et glorificabor in Pharaone, et in omni exercitu eius. scientque Ægyptii quia ego sum Dominus. Feceruntque ita.
{14:4} And I will harden his heart, and so he will pursue you. And I will be glorified in Pharaoh, and in all his army. And the Egyptians will know that I am the Lord.” And they did so.

{14:5} Et nunciatum est regi Ægyptiorum quod fugisset populus: immutatumque est cor Pharaonis et servorum eius super populo, et dixerunt: Quid voluimus facere ut dimitteremus Israel, ne serviret nobis?
{14:5} And it was reported to the king of the Egyptians that the people had fled. And the heart of Pharaoh and of his servants was changed about the people, and they said, “What did we intend to do, so that we released Israel from serving us?”

{14:6} Iunxit ergo currum, et omnem populum suum assumpsit secum.
{14:6} Therefore, he harnessed his chariot, and he took all his people with him.

{14:7} Tulitque sexcentos currus electos, et quidquid in Ægypto curruum fuit: et duces totius exercitus.
{14:7} And he took six hundred chosen chariots, and whatever chariots were in Egypt, and also the leaders of the whole army.

~ Undoubtedly, many of Pharaoh’s horses were killed by the hail and the other plagues. He had six hundred of his own best chariots, and some others that were from various places in Egypt. But before the plagues, certainly the number of chariots that a powerful nation like Egypt could muster would be much greater.

{14:8} Induravitque Dominus cor Pharaonis regis Ægypti, et persecutus est filios Israel: at illi egressi sunt in manu excelsa.
{14:8} And the Lord hardened the heart of Pharaoh, king of Egypt, and he pursued the sons of Israel. But they were taken away by an exalted hand.

{14:9} Cumque persequerentur Ægyptii vestigia præcedentium, repererunt eos in castris super mare: omnis equitatus et currus Pharaonis, et universus exercitus erant in Phihahiroth contra Beelsephon.
{14:9} And when the Egyptians followed the footsteps of those who preceded them, they found them in a camp above the sea. All the horses and chariots of Pharaoh, and the entire army, were in Pihahiroth, opposite Baal-zephon.

{14:10} Cumque appropinquasset Pharao, levantes filii Israel oculos, viderunt Ægyptios post se: et timuerunt valde: clamaveruntque ad Dominum,
{14:10} And when Pharaoh had drawn near, the sons of Israel, lifting up their eyes, saw the Egyptians behind them. And they were very afraid. And they cried out to the Lord.

{14:11} et dixerunt ad Moysen: Forsitan non erant sepulchra in Ægypto, ideo tulisti nos ut moreremur in solitudine: quid hoc facere voluisti, ut educeres nos ex Ægypto?
{14:11} And they said to Moses: “Perhaps there were no graves in Egypt, for which reason you took us to die in the wilderness. What is it that you intended to do, in leading us out of Egypt?

{14:12} Nonne iste est sermo, quem loquebamur ad te in Ægypto, dicentes: Recede a nobis, ut serviamus Ægyptiis? multo enim melius erat servire eis, quam mori in solitudine.
{14:12} Is this not the word that we spoke to you in Egypt, saying: Withdraw from us, so that we may serve the Egyptians? For it was much better to serve them, than to die in the wilderness.”

{14:13} Et ait Moyses ad populum: Nolite timere: state, et videte magnalia Domini quæ facturus est hodie: Ægyptios enim, quos nunc videtis, nequaquam ultra videbitis usque in sempiternum.
{14:13} And Moses said to the people: “Do not be afraid. Stand firm and see the great wonders of the Lord, which he will do today. For the Egyptians, whom you now see, will never again be seen, forever.

{14:14} Dominus pugnabit pro vobis, et vos tacebitis.
{14:14} The Lord will fight on your behalf, and you will remain silent.”

{14:15} Dixitque Dominus ad Moysen: Quid clamas ad me? Loquere filiis Israel ut proficiscantur.
{14:15} And the Lord said to Moses: “Why cry out to me? Tell the sons of Israel to continue on.

{14:16} Tu autem eleva virgam tuam, et extende manum tuam super mare, et divide illud: ut gradiantur filii Israel in medio mari per siccum.
{14:16} Now, lift up your staff, and extend your hand over the sea and divide it, so that the sons of Israel may walk through the midst of the sea on dry ground.

{14:17} Ego autem indurabo cor Ægyptiorum ut persequantur vos: et glorificabor in Pharaone, et in omni exercitu eius, et in curribus et in equitibus illius.
{14:17} Then I will harden the heart of the Egyptians, so as to pursue you. And I will be glorified in Pharaoh, and in all his army, and in his chariots, and in his horsemen.

{14:18} Et scient Ægyptii quia ego sum Dominus cum glorificatus fuero in Pharaone, et in curribus atque in equitibus eius.
{14:18} And the Egyptians will know that I am the Lord, when I will be glorified in Pharaoh, and in his chariots, as well as in his horsemen.”

{14:19} Tollensque se Angelus Dei, qui præcedebat castra Israel, abiit post eos: et cum eo pariter columna nubis, priora dimittens, post tergum
{14:19} And the Angel of God, who preceded the camp of Israel, lifting himself up, went behind them. And the pillar of cloud, together with him, left the front for the rear

{14:20} stetit, inter castra Ægyptiorum et castra Israel: et erat nubes tenebrosa, et illuminans noctem, ita ut ad se invicem toto noctis tempore accedere non valerent.
{14:20} and stood between the camp of the Egyptians and the camp of Israel. And it was a dark cloud, yet it illuminated the night, so that they could not succeed at approaching one another at any time all that night.

{14:21} Cumque extendisset Moyses manum super mare, abstulit illud Dominus flante vento vehementi et urente tota nocte, et vertit in siccum: divisaque est aqua.
{14:21} And when Moses had extended his hand over the sea, the Lord took it away by an intense burning wind, blowing throughout the night, and he turned it into dry ground. And the water was divided.

{14:22} Et ingressi sunt filii Israel per medium sicci maris: erat enim aqua quasi murus a dextra eorum et læva.
{14:22} And the sons of Israel went in through the midst of the dried sea. For the water was like a wall at their right hand and at their left hand.

{14:23} Persequentesque Ægyptii ingressi sunt post eos, et omnis equitatus Pharaonis, currus eius et equites per medium maris.
{14:23} And the Egyptians, pursuing them, went in after them, along with all of the horses of Pharaoh, his chariots and horsemen, through the midst of the sea.

{14:24} Iamque advenerat vigilia matutina, et ecce respiciens Dominus super castra Ægyptiorum per columnam ignis et nubis, interfecit exercitum eorum:
{14:24} And now the morning watch had arrived, and behold, the Lord, looking down upon the camp of the Egyptians through the pillar of fire and of cloud, put to death their army.

{14:25} et subvertit rotas curruum, ferebanturque in profundum. Dixerunt ergo Ægyptii: Fugiamus Israelem: Dominus enim pugnat pro eis contra nos.
{14:25} And he overturned the wheels of the chariots, and they were carried into the deep. Therefore, the Egyptians said: “Let us flee from Israel. For the Lord fights on their behalf against us.”

{14:26} Et ait Dominus ad Moysen: Extende manum tuam super mare, ut revertantur aquæ ad Ægyptios super currus et equites eorum.
{14:26} And the Lord said to Moses: “Extend your hand over the sea, so that the waters may return on the Egyptians, over their chariots and horsemen.”

{14:27} Cumque extendisset Moyses manum contra mare, reversum est primo diluculo ad priorem locum: fugientibusque Ægyptiis occurrerunt aquæ, et involvit eos Dominus in mediis fluctibus.
{14:27} And when Moses had extended his hand opposite the sea, it was returned, at first light, to its former place. And the fleeing Egyptians met with the waters, and the Lord immersed them in the midst of the waves.

{14:28} Reversæque sunt aquæ, et operuerunt currus et equites cuncti exercitus Pharaonis, qui sequentes ingressi fuerant mare: nec unus quidem superfuit ex eis.
{14:28} And the waters were returned, and they covered the chariots and horsemen of the entire army of Pharaoh, who, in following, had entered into the sea. And not so much as one of them was left alive.

{14:29} Filii autem Israel perrexerunt per medium sicci maris, et aquæ eis erant quasi pro muro a dextris et a sinistris:
{14:29} But the sons of Israel continued directly through the midst of the dried sea, and the waters were to them like a wall on the right and on the left.

{14:30} liberavitque Dominus in die illa Israel de manu Ægyptiorum.
{14:30} And so the Lord freed Israel on that day from the hand of the Egyptians.

{14:31} Et viderunt Ægyptios mortuos super littus maris, et manum magnam quam exercuerat Dominus contra eos: timuitque populus Dominum, et crediderunt Domino, et Moysi servo eius.
{14:31} And they saw the Egyptians dead on the shore of the sea and the great hand that the Lord had exercised against them. And the people feared the Lord, and they believed in the Lord and in Moses his servant.

[Exodus 15]
[Exodus 15]

{15:1} Tunc cecinit Moyses et filii Israel carmen hoc Domino, et dixerunt: Cantemus Domino: gloriose enim magnificatus est, equum et ascensorem deiecit in mare.
{15:1} Then Moses and the sons of Israel sang this song to the Lord, and they said: “Let us sing to the Lord, for he has been gloriously magnified: the horse and the rider he has cast into the sea.

{15:2} Fortitudo mea, et laus mea Dominus, et factus est mihi in salutem: iste Deus meus, et glorificabo eum: Deus patris mei, et exaltabo eum.
{15:2} The Lord is my strength and my praise, and he has become my salvation. He is my God, and I shall glorify him. He is the God of my father, and I shall exalt him.

{15:3} Dominus quasi vir pugnator, omnipotens nomen eius.
{15:3} The Lord is like a fighting man. Almighty is his name.

{15:4} Currus Pharaonis et exercitum eius proiecit in mare: electi principes eius submersi sunt in Mari Rubro.
{15:4} The chariots of Pharaoh, and his army, he has cast into the sea; his elect leaders have been submerged in the Red Sea.

{15:5} Abyssi operuerunt eos, descenderunt in profundum quasi lapis.
{15:5} The abyss has covered them. They descended into the depths like a stone.

{15:6} Dextera tua Domine magnificata est in fortitudine: dextera tua, Domine, percussit inimicum.
{15:6} Your right hand, O Lord, has been magnified in strength. Your right hand, O Lord, has struck down the enemy.

{15:7} Et in multitudine gloriæ tuæ deposuisti adversarios tuos: misisti iram tuam, quæ devoravit eos sicut stipulam.
{15:7} And in the multitude of your glory you have put down your adversaries. You sent out your wrath, which devoured them like stubble.

{15:8} Et in spiritu furoris tui congregatæ sunt aquæ: stetit unda fluens, congregata sunt abyssi in medio mari.
{15:8} And by the breath of your fury, the waters were gathered together. The flowing waves stood still. The abyss was gathered into the midst of the sea.

{15:9} Dixit inimicus: Persequar et comprehendam, dividam spolia, implebitur anima mea: evaginabo gladium meum, interficiet eos manus mea.
{15:9} The enemy said: ‘I will pursue and overtake them. I will divide the spoils. My soul will be filled. I will unsheathe my sword. My hand will put them to death.’

{15:10} Flavit spiritus tuus, et operuit eos mare: submersi sunt quasi plumbum in aquis vehementibus.
{15:10} Your breath blew, and the sea covered them. They were submerged like lead into the mighty waters.

{15:11} Quis similis tui in fortibus Domine? quis similis tui, magnificus in sanctitate, terribilis atque laudabilis, faciens mirabilia?
{15:11} Who is like you in strength, O Lord? Who is like you: magnificent in sanctity, terrible and yet praiseworthy, accomplishing miracles?

{15:12} Extendisti manum tuam, et devoravit eos terra.
{15:12} You extended your hand, and the earth devoured them.

{15:13} Dux fuisti in misericordia tua populo quem redemisti: et portasti eum in fortitudine tua, ad habitaculum sanctum tuum.
{15:13} In your mercy, you have been a leader to the people whom you have redeemed. And in your strength, you have carried them to your holy dwelling place.

~ Which place is the ‘holy dwelling place’? It is the Promised Land and it is Mount Zion. The wording of this text indicates that it was written after the Israelites reached the land of Israel.

{15:14} Ascenderunt populi, et irati sunt: dolores obtinuerunt habitatores Philisthiim.
{15:14} Peoples rose up and became angry. Sorrows took hold of the inhabitants of Philistia.

{15:15} Tunc conturbati sunt principes Edom, robustos Moab obtinuit tremor: obriguerunt omnes habitatores Chanaan.
{15:15} Then the leaders of Edom were stirred up, and trembling took hold of the robust of Moab. All the inhabitants of Canaan were petrified.

{15:16} Irruat super eos formido et pavor, in magnitudine brachii tui: fiant immobiles quasi lapis, donec pertranseat populus tuus Domine, donec pertranseat populus tuus iste, quem possedisti.
{15:16} Let fear and dread fall upon them, by the magnitude of your arm. Let them become immobilized like stone, until your people cross through, O Lord, until this, your people whom you possess, cross through.

{15:17} Introduces eos, et plantabis in monte hereditatis tuæ, firmissimo habitaculo tuo quod operatus es Domine: sanctuarium tuum Domine, quod firmaverunt manus tuæ.
{15:17} You shall lead them in and plant them, on the mountain of your inheritance, in your most firm dwelling place, which you have formed, O Lord, your sanctuary, O Lord, which your hands have made firm.

{15:18} Dominus regnabit in æternum et ultra.
{15:18} The Lord will reign in eternity and beyond.

{15:19} Ingressus est enim eques Pharao cum curribus et equitibus eius in mare: et reduxit super eos Dominus aquas maris: filii autem Israel ambulaverunt per siccum in medio eius.
{15:19} For the rider Pharaoh, with his chariots and horsemen, was brought into the sea. And the Lord brought back upon them the waters of the sea. But the sons of Israel walked across dry ground in its midst.”

{15:20} Sumpsit ergo Maria prophetissa, soror Aaron, tympanum in manu sua: egressæque sunt omnes mulieres post eam cum tympanis et choris,
{15:20} And so Miriam, the prophetess, the sister of Aaron, took up a timbrel in her hand. And all the women followed her with timbrels and dancing.

{15:21} quibus præcinebat, dicens: Cantemus Domino, gloriose enim magnificatus est, equum et ascensorem eius deiecit in mare.
{15:21} And she prophesied, saying: “Let us sing to the Lord, for he has been gloriously magnified. The horse and its rider, he has thrown into the sea.”

~ The word ‘præcinebat’ refers to predictions or prophecy. Miriam’s song, only the first part of which is given here, was viewed as prophetic. Not all prophecy predicts the future; some prophecy describes past events with prophetic insight.

{15:22} Tulit autem Moyses Israel de Mari Rubro, et egressi sunt in desertum Sur: ambulaveruntque tribus diebus per solitudinem, et non inveniebant aquam.
{15:22} Then Moses took Israel from the Red Sea, and they went forth into the desert of Shur. And they wandered for three days through the wilderness, and they found no water.

{15:23} Et venerunt in Mara, nec poterant bibere aquas de Mara, eo quod essent amaræ: unde et congruum loco nomen imposuit, vocans illum Mara, id est, amaritudinem.
{15:23} And they arrived at Marah. They were unable to drink the waters of Marah because they were bitter. Therefore, he also established a name befitting the place, calling it ‘Marah,’ that is, bitterness.

{15:24} Et murmuravit populus contra Moysen, dicens: Quid bibemus?
{15:24} And the people murmured against Moses, saying: “What shall we drink?”

{15:25} At ille clamavit ad Dominum, qui ostendit ei lignum: quod cum misisset in aquas, in dulcedinem versæ sunt. Ibi constituit ei præcepta, atque iudicia, et ibi tentavit eum,
{15:25} So he cried out to the Lord, who showed him a tree. And when he had cast it into the waters, they were turned into sweetness. In that place, he established instructions for him, and also judgments. And he tested him there,

{15:26} dicens: Si audieris vocem Domini Dei tui, et quod rectum est coram eo feceris, et obedieris mandatis eius, custodierisque omnia præcepta illius, cunctum languorem, quem posui in Ægypto, non inducam super te: ego enim Dominus sanator tuus.
{15:26} saying: “If you will listen to the voice of the Lord your God, and do what is right in his sight, and obey his commands, and keep all his precepts, I will not bring upon you any of the distress that I imposed on Egypt. For I am the Lord, your healer.”

{15:27} Venerunt autem in Elim filii Israel, ubi erant duodecim fontes aquarum, et septuaginta palmæ: et castrametati sunt iuxta aquas.
{15:27} Then the sons of Israel arrived in Elim, where there were twelve fountains of water and seventy palm trees. And they camped next to the waters.

[Exodus 16]
[Exodus 16]

{16:1} Profectique sunt de Elim, et venit omnis multitudo filiorum Israel in desertum Sin, quod est inter Elim et Sinai: quintodecimo die mensis secundi, postquam egressi sunt de terra Ægypti.
{16:1} And they set out from Elim. And the entire multitude of the sons of Israel arrived at the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month, after they departed from the land of Egypt.

{16:2} Et murmuravit omnis congregatio filiorum Israel contra Moysen et Aaron in solitudine.
{16:2} And the entire congregation of the sons of Israel murmured against Moses and Aaron in the wilderness.

{16:3} Dixeruntque filii Israel ad eos: Utinam mortui essemus per manum Domini in Terra Ægypti, quando sedebamus super ollas carnium, et comedebamus panem in saturitate: cur eduxistis nos in desertum istud, ut occideretis omnem multitudinem fame?
{16:3} And the sons of Israel said to them: “If only we had died by the hand of the Lord in the land of Egypt, when we sat around bowls of meat and ate bread until filled. Why have you led us away, into this desert, so that you might kill the entire multitude with famine?”

{16:4} Dixit autem Dominus ad Moysen: Ecce, ego pluam vobis panes de cælo: egrediatur populus, et colligat quæ sufficiunt per singulos dies: ut tentem eum utrum ambulet in lege mea, an non.
{16:4} Then the Lord said to Moses: “Behold, I will rain down bread from heaven for you. Let the people go out and collect what is sufficient for each day, so that I may test them, as to whether or not they will walk in my law.

{16:5} Die autem sexto parent quod inferant: et sit duplum quam colligere solebant per singulos dies.
{16:5} But on the sixth day, let them prepare what they use for carrying, and let there be double what they were accustomed to collect on a single day.”

{16:6} Dixeruntque Moyses et Aaron ad omnes filios Israel: Vespere scietis quod Dominus eduxerit vos de terra Ægypti:
{16:6} And Moses and Aaron said to the sons of Israel: “In the evening, you will know that the Lord has led you away from the land of Egypt.

{16:7} et mane videbitis gloriam Domini: audivit enim murmur vestrum contra Dominum: nos vero quid sumus, quia mussitastis contra nos?
{16:7} And in the morning, you will see the glory of the Lord. For he has heard your murmuring against the Lord. But as for us, truly what are we, that you would whisper against us?”

{16:8} Et ait Moyses: Dabit vobis Dominus vespere carnes edere, et mane panes in saturitate: eo quod audierit murmurationes vestras quibus murmurati estis contra eum, nos enim quid sumus? nec contra nos est murmur vestrum, sed contra Dominum.
{16:8} And Moses said: “In the evening, the Lord will give you flesh to eat, and in the morning, bread in fullness. For he has heard your murmurings that you have murmured against him. For what are we? Your murmuring is not against us, but against the Lord.”

{16:9} Dixit quoque Moyses ad Aaron: Dic universæ congregationi filiorum Israel: Accedite coram Domino: audivit enim murmur vestrum.
{16:9} Moses also said to Aaron: “Say to the whole congregation of the sons of Israel, ‘Approach before the Lord. For he has heard your murmuring.’ ”

{16:10} Cumque loqueretur Aaron ad omnem cœtum filiorum Israel, respexerunt ad solitudinem: et ecce gloria Domini apparuit in nube.
{16:10} And when Aaron spoke to the entire assembly of the sons of Israel, they looked out toward the wilderness. And behold, the glory of the Lord appeared in a cloud.

{16:11} Locutus est autem Dominus ad Moysen, dicens:
{16:11} Then the Lord spoke to Moses, saying:

{16:12} Audivi murmurationes filiorum Israel, loquere ad eos: Vespere comedetis carnes, et mane saturabimini panibus: scietisque quod ego sum Dominus Deus vester.
{16:12} “I have heard the murmuring of the sons of Israel. Say to them: ‘In the evening, you will eat flesh, and in the morning, you will be filled with bread. And you shall know that I am the Lord your God.’ ”

{16:13} Factum est ergo vespere, et ascendens coturnix, cooperuit castra: mane quoque ros iacuit per circuitum castrorum.
{16:13} Therefore, it happened in the evening: quails, rising up, covered the camp. Likewise, in the morning, a dew lay all around the camp.

{16:14} Cumque operuisset superficiem terræ, apparuit in solitudine minutum, et quasi pilo tusum in similitudinem pruinæ super terram.
{16:14} And when it had covered the face of the earth, it appeared, in the wilderness, small and as if crushed with a pestle, similar to hoar-frost on the ground.

{16:15} Quod cum vidissent filii Israel, dixerunt ad invicem: Manhu? quod significat: Quid est hoc? ignorabant enim quid esset. Quibus ait Moyses: Iste est panis, quem Dominus dedit vobis ad vescendum.
{16:15} When the sons of Israel had seen it, they said one to another: “Manhu?” which means “What is this?” For they did not know what it was. And Moses said to them: “This is the bread that the Lord has given you to eat.

{16:16} Hic est sermo, quem præcepit Dominus: Colligat unusquisque ex eo quantum sufficit ad vescendum: gomor per singula capita, iuxta numerum animarum vestrarum quæ habitant in tabernaculo sic tolletis.
{16:16} This is the word that the Lord has instructed. Let each one collect as much of it as is sufficient to eat. One omer for each head. According to the number of your souls which live in a tent, so will you take of it.”

~ An omer is about 2.1 liters of volume.

{16:17} Feceruntque ita filii Israel: et collegerunt, alius plus, alius minus.
{16:17} And the sons of Israel did so. And they collected: some more, others less.

{16:18} Et mensi sunt ad mensuram gomor: nec qui plus collegerat, habuit amplius: nec qui minus paraverat, reperit minus: sed singuli iuxta id quod edere poterant, congregaverunt.
{16:18} And they measured by the measure of an omer. He who collected more, did not have too much; nor did he who prepared less, find too little. But each one gathered according to what they were able to eat.

{16:19} Dixitque Moyses ad eos: Nullus relinquat ex eo in mane.
{16:19} And Moses said to them, “Let no one leave any of it behind until morning.”

{16:20} Qui non audierunt eum, sed dimiserunt quidam ex eis usque mane, et scatere cœpit vermibus, atque computruit: et iratus est contra eos Moyses.
{16:20} And they did not listen to him, but they left some of it behind until morning, and it began to swarm with worms, and it putrefied. And Moses became angry against them.

{16:21} Colligebant autem mane singuli, quantum sufficere poterat ad vescendum: cumque incaluisset sol, liquefiebat.
{16:21} Then each one collected, in the morning, as much as would be sufficient to eat. And after the sun became hot, it melted.

{16:22} In die autem sexta collegerunt cibos duplices, id est, duo gomor per singulos homines: venerunt autem omnes principes multitudinis, et narraverunt Moysi.
{16:22} But on the sixth day, they collected a double portion, that is, two omers for each man. Then all the leaders among the multitude came, and they discoursed with Moses.

{16:23} Qui ait eis: Hoc est quod locutus est Dominus: Requies sabbati sanctificata est Domino cras. Quodcumque operandum est, facite: et quæ coquenda sunt coquite: quidquid autem reliquum fuerit, reponite usque in mane.
{16:23} And he said to them: “This is what the Lord has spoken: Tomorrow, the rest day of the Sabbath, has been sanctified to the Lord. Whatever would be done, do it now. And whatever would be cooked, cook it now. Then anything that will have been left over, store it until morning.”

~ The addition of the word ‘now’ is justified because the imperative form of the verbs are present tense. The meaning of the verse is to do the work now, the day before the Sabbath, and to cook the food now, so as not to work or cook on the Sabbath.

{16:24} Feceruntque ita ut præceperat Moyses, et non computruit, neque vermis inventus est in eo.
{16:24} And they did just as Moses had instructed, and it did not putrefy, nor were there any worms found in it.

{16:25} Dixitque Moyses: Comedite illud hodie, quia sabbatum est Domini: non invenietur hodie in agro.
{16:25} And Moses said: “Eat it today, because it is the Sabbath of the Lord. Today it will not be found in the field.

{16:26} Sex diebus colligite: in die autem septimo sabbatum est Domini, idcirco non invenietur.
{16:26} Gather for six days. But on the seventh day, it is the Sabbath of the Lord, for which reason it will not be found.”

{16:27} Venitque septima dies: et egressi de populo ut colligerent, non invenerunt.
{16:27} And the seventh day arrived. And some of the people, going out to collect it, did not find it.

{16:28} Dixit autem Dominus ad Moysen: Usquequo non vultis custodire mandata mea, et legem meam?
{16:28} Then the Lord said to Moses: “How long will you be unwilling to keep my commandments and my law?

{16:29} Videte quod Dominus dederit vobis sabbatum, et propter hoc die sexta tribuit vobis cibos duplices: maneat unusquisque apud semetipsum: nullus egrediatur de loco suo die septimo.
{16:29} See how the Lord has given you the Sabbath, and, because of this, on the sixth day he distributes to you a double portion. Let each one remain with his own, and let no one go forth from his place on the seventh day.”

{16:30} Et sabbatizavit populus die septimo.
{16:30} And the people kept the Sabbath on the seventh day.

{16:31} Appellavitque domus Israel nomen eius Man: quod erat quasi semen coriandri album, gustusque eius quasi similæ cum melle.
{16:31} And the house of Israel called its name ‘Manna.’ It was like white coriander seed, and its taste was like wheat flour with honey.

{16:32} Dixit autem Moyses: Iste est sermo, quem præcepit Dominus: Imple gomor ex eo, et custodiatur in futuras retro generationes: ut noverint panem, quo alui vos in solitudine, quando educti estis de Terra Ægypti.
{16:32} Then Moses said: “This is the word that the Lord has instructed: Fill an omer of it, and let it be kept for future generations hereafter, so that they may know the bread, with which I nourished you in the wilderness, when you had been led away from the land of Egypt.”

{16:33} Dixitque Moyses ad Aaron: Sume vas unum, et mitte ibi Man, quantum potest capere gomor: et repone coram Domino ad servandum in generationes vestras:
{16:33} And Moses said to Aaron, “Take one vessel, and put manna into it, as much as an omer is able to hold. And store it in the sight of the Lord, to keep for your generations,

{16:34} sicut præcepit Dominus Moysi. Posuitque illud Aaron in tabernaculo reservandum.
{16:34} just as the Lord instructed Moses.” And so, Aaron placed it in the tabernacle, in reserve.

{16:35} Filii autem Israel comederunt Man quadraginta annis, donec venirent in terram habitabilem: hoc cibo aliti sunt, usquequo tangerent fines terræ Chanaan.
{16:35} Now the sons of Israel ate manna for forty years, until they arrived in a habitable land. With this food they were nourished, even until they touched the borders of the land of Canaan.

{16:36} Gomor autem decima pars est ephi.
{16:36} Now an omer is a tenth part of an ephah.

[Exodus 17]
[Exodus 17]

{17:1} Igitur profecta omnis multitudo filiorum Israel de deserto Sin per mansiones suas, iuxta sermonem Domini, castrametati sunt in Raphidim, ubi non erat aqua ad bibendum populo.
{17:1} And so, the entire multitude of the sons of Israel, having set out from the desert of Sin in stages, according to the word of the Lord, made camp at Rephidim, where there was no water for the people to drink.

{17:2} Qui iurgatus contra Moysen, ait: Da nobis aquam, ut bibamus. Quibus respondit Moyses: Quid iurgamini contra me? cur tentatis Dominum?
{17:2} And arguing against Moses, they said, “Give us water, so that we may drink.” And Moses answered them: “Why argue against me? For what reason do you tempt the Lord?”

{17:3} Sitivit ergo ibi populus præ aquæ penuria, et murmuravit contra Moysen, dicens: Cur fecisti nos exire de Ægypto, ut occideres nos, et liberos nostros, ac iumenta siti?
{17:3} And so the people were thirsty in that place, due to the scarcity of water, and they murmured against Moses, saying: “Why did you cause us to go out of Egypt, so as to kill us and our children, as well as our cattle, with thirst?”

{17:4} Clamavit autem Moyses ad Dominum, dicens: Quid faciam populo huic? adhuc paululum, et lapidabit me.
{17:4} Then Moses cried out to the Lord, saying: “What shall I do with this people? A little while more and they will stone me.”

{17:5} Et ait Dominus ad Moysen: Antecede populum, et sume tecum de senioribus Israel: et virgam qua percussisti fluvium, tolle in manu tua, et vade.
{17:5} And the Lord said to Moses: “Go before the people, and take with you some of the elders of Israel. And take in your hand the staff, with which you struck the river, and advance.

{17:6} En ego stabo ibi coram te, supra petram Horeb: percutiesque petram, et exibit ex ea aqua, ut bibat populus. Fecit Moyses ita coram senioribus Israel:
{17:6} Lo, I will stand in that place before you, on the rock of Horeb. And you shall strike the rock, and water will go forth from it, so that the people may drink.” Moses did so in the sight of the elders of Israel.

{17:7} et vocavit nomen loci illius, Tentatio, propter iurgium filiorum Israel, et quia tentaverunt Dominum, dicentes: Est ne Dominus in nobis, an non?
{17:7} And he called the name of that place ‘Temptation,’ because of the arguing of the sons of Israel, and because they tempted the Lord, saying: “Is the Lord with us, or not?”

{17:8} Venit autem Amalec, et pugnabat contra Israel in Raphidim.
{17:8} And Amalek came and fought against Israel at Rephidim.

{17:9} Dixitque Moyses ad Iosue: Elige viros: et egressus, pugna contra Amalec: cras ego stabo in vertice collis, habens virgam Dei in manu mea.
{17:9} And Moses said to Joshua: “Choose men. And when you go out, fight against Amalek. Tomorrow, I will stand at the top of the hill, holding the staff of God in my hand.”

{17:10} Fecit Iosue ut locutus erat Moyses, et pugnavit contra Amalec: Moyses autem et Aaron, et Hur ascenderunt super verticem collis.
{17:10} Joshua did as Moses had spoken, and he fought against Amalek. But Moses and Aaron and Hur ascended to the top of the hill.

{17:11} Cumque levaret Moyses manus, vincebat Israel: sin autem paululum remisisset, superabat Amalec.
{17:11} And when Moses lifted up his hands, Israel prevailed. But when he released them a little while, Amalek overcame.

{17:12} Manus autem Moysi erant graves: sumentes igitur lapidem, posuerunt subter eum, in quo sedit: Aaron autem et Hur sustentabant manus eius ex utraque parte. Et factum est ut manus illius non lassarentur usque ad occasum solis.
{17:12} Then the hands of Moses became heavy. And so, taking a stone, they placed it beneath him, and he sat on it. Then Aaron and Hur sustained his hands from both sides. And it happened that his hands did not tire until the setting of the sun.

{17:13} Fugavitque Iosue Amalec, et populum eius in ore gladii.
{17:13} And Joshua put to flight Amalek and his people by the edge of the sword.

{17:14} Dixit autem Dominus ad Moysen: Scribe hoc ob monimentum in libro, et trade auribus Iosue: delebo enim memoriam Amalec sub cælo.
{17:14} Then the Lord said to Moses: “Write this, as a memorial in a book, and deliver it to the ears of Joshua. For I will wipe away the memory of Amalek from under heaven.”

{17:15} Ædificavitque Moyses altare: et vocavit nomen eius, Dominus exaltatio mea, dicens:
{17:15} And Moses built an altar. And he called its name, ‘The Lord, my Exaltation.’ For he said:

{17:16} Quia manus solii Domini, et bellum Domini erit contra Amalec, a generatione in generationem.
{17:16} “The hand of the throne of the Lord, and the war of the Lord, will be against Amalek from generation to generation.”

[Exodus 18]
[Exodus 18]

{18:1} Cumque audisset Iethro, sacerdos Madian, cognatus Moysi, omnia quæ fecerat Deus Moysi, et Israeli populo suo, et quod eduxisset Dominus Israel de Ægypto:
{18:1} And when Jethro, the priest of Midian, the kinsman of Moses, had heard all that God had done for Moses, and for his people Israel, and that the Lord had led Israel away from Egypt,

{18:2} tulit Sephoram uxorem Moysi quam remiserat:
{18:2} he brought Zipporah, the wife of Moses, whom he was to return to him,

{18:3} et duos filios eius, quorum unus vocabatur Gersam, dicente patre: Advena fui in terra aliena.
{18:3} and her two sons, of whom one was called Gershom, (for his father said, “I have been a newcomer in a foreign land,”)

{18:4} Alter vero Eliezer: Deus enim, ait, patris mei adiutor meus, et eruit me de gladio Pharaonis.
{18:4} and the other in truth was Eliezer, (“For the God of my father,” he said, “is my helper, and has rescued me from the sword of Pharaoh.”)

{18:5} Venit ergo Iethro cognatus Moysi, et filii eius, et uxor eius ad Moysen in desertum, ubi erat castrametatus iuxta montem Dei.
{18:5} And so Jethro, the kinsman of Moses, with his sons and his wife, came to Moses in the desert, where he was encamped next to the mountain of God.

{18:6} Et mandavit Moysi, dicens: Ego Iethro cognatus tuus venio ad te, et uxor tua, et duo filii cum ea.
{18:6} And he sent word to Moses, saying: “I, Jethro, your kinsman, have come to you, with your wife, and your two sons with her.”

{18:7} Qui egressus in occursum cognati sui, adoravit, et osculatus est eum: salutaveruntque se mutuo verbis pacificis. Cumque intrasset tabernaculum,
{18:7} And going out to meet his kinsman, he reverenced and kissed him. And they saluted each other with peaceful words. And when he had arrived at the tent,

{18:8} narravit Moyses cognato suo cuncta quæ fecerat Dominus Pharaoni, et Ægyptiis propter Israel: universumque laborem, qui accidisset eis in itinere, et quod liberaverat eos Dominus.
{18:8} Moses explained to his kinsman all that the Lord had done to Pharaoh and to the Egyptians on behalf of Israel, and all the hardships which had befallen them on the journey, and how the Lord had freed them.

{18:9} Lætatusque est Iethro super omnibus bonis, quæ fecerat Dominus Israeli, eo quod eruisset eum de manu Ægyptiorum,
{18:9} And Jethro was gladdened over all the good that the Lord had done for Israel, because he had rescued them from the hand of the Egyptians.

{18:10} et ait: Benedictus Dominus, qui liberavit vos de manu Ægyptiorum, et de manu Pharaonis, qui eruit populum suum de manu Ægypti.
{18:10} And he said: “Blessed is the Lord, who has freed his people from the hand of the Egyptians and from the hand of Pharaoh; he has rescued his people from the hand of Egypt.

{18:11} Nunc cognovi, quia magnus Dominus super omnes deos: eo quod superbe egerint contra illos.
{18:11} Now I know that the great Lord is above all gods. This is why they acted arrogantly against them.”

~ The Egyptians, in other words, acted arrogantly against Israel because the God of Israel is above all the other gods. So Jethro is saying that the Egyptians were upset that their slaves had the one true God, while their gods were not true.

{18:12} Obtulit ergo Iethro cognatus Moysi holocausta et hostias Deo: veneruntque Aaron et omnes seniores Israel, ut comederent panem cum eo coram Deo.
{18:12} And so Jethro, the kinsman of Moses, offered holocausts and sacrifices to God. And Aaron arrived with all the elders of Israel, in order to eat bread with him in the sight of God.

{18:13} Altera autem die sedit Moyses ut iudicaret populum, qui assistebat Moysi a mane usque ad vesperam.
{18:13} Then, the next day, Moses sat down in order to judge the people, and they stood beside Moses from morning, even until evening.

{18:14} Quod cum vidisset cognatus eius, omnia scilicet quæ agebat in populo, ait: Quid est hoc quod facis in plebe? Cur solus sedes, et omnis populus præstolatur de mane usque ad vesperam?
{18:14} And when, of course, his kinsman saw all that he did among the people, he said: “What is this that you do among the people? Why do you sit alone, while all the people stand before you, from morning, even until evening?”

{18:15} Cui respondit Moyses: Venit ad me populus quærens sententiam Dei.
{18:15} And Moses answered him: “The people come to me seeking the verdict of God.

{18:16} Cumque acciderit eis aliqua disceptatio, veniunt ad me ut iudicem inter eos, et ostendam præcepta Dei, et leges eius.
{18:16} And when any kind of dispute occurs among them, they come to me to judge between them, and to reveal the precepts of God and of his laws.”

{18:17} At ille: Non bonam, inquit, rem facis:
{18:17} But he said, “This is not good, what you are doing.

{18:18} stulto labore consumeris et tu, et populus iste qui tecum est: ultra vires tuas est negotium, solus illud non poteris sustinere.
{18:18} You will be consumed by foolish efforts, both you and this people who are with you. The task is beyond your strength; you will not be able bear it alone.

{18:19} Sed audi verba mea atque consilia, et erit Deus tecum. Esto tu populo in his quæ ad Deum pertinent, ut referas quæ dicuntur ad eum:
{18:19} But listen to my words and counsels, and then God will be with you. Be available to the people in that which pertains to God, so as to refer what they say to him,

{18:20} ostendasque populo ceremonias et ritum colendi, viamque per quam ingredi debeant, et opus quod facere debeant.
{18:20} and to reveal to the people the ceremonies, and the rituals of worship, and the way by which they should progress, and the work that they should do.

{18:21} Provide autem de omni plebe viros potentes, et timentes Deum, in quibus sit veritas, et qui oderint avaritiam, et constitue ex eis tribunos, et centuriones, et quinquagenarios, et decanos
{18:21} Then provide, from all of the people, men capable and fearing God, in whom there is truth and who hate avarice, and appoint from them tribunes, and leaders of hundreds, and of fifties, and of tens,

~ A leader of ten was not a leader over only ten men, but over ten men who were each head of a family. Also, why have a leader over fifty men and also over one hundred? My interpretation is that the leader over 50 was leader over 50 leaders of ten, and the leader over 100 was a leader over 100 leaders of 50. So the ten-leader governed ten men with wives and children, the fifty-leader governed 500 men by governing 50 leaders of 10 (50 x 10), and the hundred-leader governed 50,000 men (100 x 50 x 10).

~ Otherwise, there would be too many leaders for Moses to oversee, and too many for him to even find and appoint. There were over 600,000 men (Ex. 38:25) over the age of 20 (most with wives and children). So if a hundred-leader governed only 100 men, then there would be 6,000 of such leaders, plus 12,000 leaders of 50, plus 60,000 leaders of ten men. This approach seems unlikely and unworkable.

~ Using the other approach, there would be 12 leaders of one hundred, 1,200 leaders of 50, and 60,000 leaders of ten. This approach is more tenable and more practical. Also, the tribunes were not leaders over a thousand, but were like a court of appeals, to avoid unfairness or arbitrary judgments by the leaders. The tribunes governed the other leaders.

{18:22} qui iudicent populum omni tempore: quidquid autem maius fuerit, referant ad te, et ipsi minora tantummodo iudicent: leviusque sit tibi, partito in alios onere.
{18:22} who may judge the people at all times. Then, when anything greater will have occurred, they may refer it to you, and let them judge the lesser matters only. And so it may be lighter for you, the burden being divided among others.

{18:23} Si hoc feceris, implebis imperium Dei, et præcepta eius poteris sustentare: et omnis hic populus revertetur ad loca sua cum pace.
{18:23} If you will do this, you will fulfill the orders of God, and you will be able to uphold his precepts. And this entire people will return to their places in peace.”

{18:24} Quibus auditis, Moyses fecit omnia quæ ille suggesserat.
{18:24} Having heard this, Moses did everything that he had suggested to him.

{18:25} Et electis viris strenuis de cuncto Israel, constituit eos principes populi, tribunos, et centuriones, et quinquagenarios, et decanos.
{18:25} And choosing virtuous men from all of Israel, he appointed them as leaders of the people: tribunes, and leaders of hundreds, and of fifties, and of tens.

{18:26} Qui iudicabant plebem omni tempore: quidquid autem gravius erat, referebant ad eum, faciliora tantummodo iudicantes.
{18:26} And they judged the people at all times. But whatever was more serious, they referred to him, and they judged easier matters only.

{18:27} Dimisitque cognatum suum: qui reversus abiit in terram suam.
{18:27} And he dismissed his kinsman, who, turning back, went to his own land.

[Exodus 19]
[Exodus 19]

{19:1} Mense tertio egressionis Israel de Terra Ægypti, in die hac venerunt in solitudinem Sinai.
{19:1} In the third month of the departure of Israel from the land of Egypt, in that day, they arrived in the wilderness of Sinai.

{19:2} Nam profecti de Raphidim, et pervenientes usque in desertum Sinai, castrametati sunt in eodem loco, ibique Israel fixit tentoria e regione montis.
{19:2} Thus, setting out from Raphidim, and going directly to the desert of Sinai, they encamped in the same place, and there Israel pitched their tents away from the region of the mountain.

{19:3} Moyses autem ascendit ad Deum, vocavitque eum Dominus de monte, et ait: Hæc dices domui Iacob, et annunciabis filiis Israel:
{19:3} Then Moses ascended to God. And the Lord called to him from the mountain, and he said: “This you shall say to the house of Jacob, and announce to the sons of Israel:

{19:4} Vos ipsi vidistis, quæ fecerim Ægyptiis, quo modo portaverim vos super alas aquilarum, et assumpserim mihi.
{19:4} ‘You have seen what I have done to the Egyptians, in what way I carried you upon the wings of eagles and how I have taken you for myself.

{19:5} Si ergo audieritis vocem meam, et custodieritis pactum meum, eritis mihi in peculium de cunctis populis: mea est enim omnis terra.
{19:5} If, therefore, you will hear my voice, and you will keep my covenant, you will be to me a particular possession out of all people. For all the earth is mine.

{19:6} Et vos eritis mihi in regnum sacerdotale, et gens sancta. Hæc sunt verba quæ loqueris ad filios Israel.
{19:6} And you will be to me a priestly kingdom and a holy nation.’ These are the words that you will speak to the sons of Israel.”

{19:7} Venit Moyses: et convocatis maioribus natu populi, exposuit omnes sermones quos mandaverat Dominus.
{19:7} Moses went, and calling together those greater by birth among the people, he set forth all the words which the Lord had commanded.

{19:8} Responditque omnis populus simul: Cuncta quæ locutus est Dominus, faciemus. Cumque retulisset Moyses verba populi ad Dominum,
{19:8} And all the people responded together: “Everything that the Lord has spoken, we shall do.” And when Moses had related the words of the people to the Lord,

{19:9} ait ei Dominus: Iam nunc veniam ad te in caligine nubis, ut audiat me populus loquentem ad te, et credat tibi in perpetuum. Nunciavit ergo Moyses verba populi ad Dominum.
{19:9} the Lord said to him: “Soon now, I will come to you in the mist of a cloud, so that the people may hear me speaking to you, and so that they may believe you continuously.” Therefore, Moses reported the words of the people to the Lord,

{19:10} Qui dixit ei: Vade ad populum, et sanctifica illos hodie, et cras, laventque vestimenta sua.
{19:10} who said to him: “Go to the people, and sanctify them today, and tomorrow, and let them wash their garments.

{19:11} Et sint parati in diem tertium: in die enim tertia descendet Dominus coram omni plebe super montem Sinai.
{19:11} And let them be prepared on the third day. For on the third day, the Lord will descend, in the sight of all the people, over Mount Sinai.

{19:12} Constituesque terminos populo per circuitum, et dices ad eos: Cavete ne ascendatis in montem, nec tangatis fines illius: omnis qui tetigerit montem, morte morietur.
{19:12} And you will establish limits for the people all around, and you will say to them: ‘Take care not to ascend to the mountain, and that you do not touch its parts. All who touch the mountain, shall die a death.’

{19:13} Manus non tanget eum, sed lapidibus opprimetur, aut confodietur iaculis: sive iumentum fuerit, sive homo, non vivet. Cum cœperit clangere buccina, tunc ascendant in montem.
{19:13} Hands shall not touch him, but he shall be crushed with stones, or he shall be pierced through with darts. Whether it be a beast or a man, he shall not live. For when the trumpet begins to sound, perhaps they might go up toward the mountain.”

~ Verse 12 has an order prohibiting the people from ascending the mountain under pain of death. Verse 13 is sometimes translated as if the sounding of the trumpet permits them to ascend. (Only on the last day, at the time of the general resurrection, does the sounding of the trumpet permit the faithful to ascend to God.) But, in the context of ancient times at Mount Sinai, the translation is that the sounding of the trumpet (and the other signs that cause the people to wonder) might cause them to ascend, i.e. out of curiosity and against God’s orders.

{19:14} Descenditque Moyses de monte ad populum, et sanctificavit eum. Cumque lavissent vestimenta sua,
{19:14} And Moses came down from the mountain to the people, and he sanctified them. And when they had washed their garments,

{19:15} ait ad eos: Estote parati in diem tertium, et ne appropinquetis uxoribus vestris.
{19:15} he said to them, “Be prepared on the third day, and do not draw near to your wives.”

~ The word ‘appropinquetis’ is here used as a euphemism, referring to marital relations.

{19:16} Iamque advenerat tertius dies, et mane inclaruerat: et ecce cœperunt audiri tonitrua, ac micare fulgura, et nubes densissima operire montem, clangorque buccinæ vehementius perstrepebat: et timuit populus qui erat in castris.
{19:16} And now, the third day arrived and the morning dawned. And behold, thunders began to be heard, and also lightning flashed, and a very dense cloud covered the mountain, and the noise of the trumpet resounded vehemently. And the people who were in the camp were fearful.

{19:17} Cumque eduxisset eos Moyses in occursum Dei de loco castrorum, steterunt ad radices montis.
{19:17} And when Moses had led them out to meet God, from the place of the camp, they stood at the base of the mountain.

{19:18} Totus autem mons Sinai fumabat: eo quod descendisset Dominus super eum in igne, et ascenderet fumus ex eo quasi de fornace: eratque omnis mons terribilis.
{19:18} Then all of Mount Sinai was smoking. For the Lord had descended over it with fire, and smoke ascended from it, as from a furnace. And the entire mountain was terrible.

{19:19} Et sonitus buccinæ paulatim crescebat in maius, et prolixius tendebatur: Moyses loquebatur, et Deus respondebat ei.
{19:19} And the sound of the trumpet gradually increased to be louder, and extended to be longer. Moses was speaking, and God was answering him.

{19:20} Descenditque Dominus super montem Sinai in ipso montis vertice, et vocavit Moysen in cacumen eius. Quo cum ascendisset,
{19:20} And the Lord descended over Mount Sinai, to the very top of the mountain, and he called Moses to its summit. And when he had ascended there,

{19:21} dixit ad eum: Descende, et contestare populum: ne forte velit transcendere terminos ad videndum Dominum, et pereat ex eis plurima multitudo.
{19:21} he said to him: “Descend, and call the people to witness, lest they might be willing to transgress the limits, so as to see the Lord, and a very great multitude of them might perish.

{19:22} Sacerdotes quoque qui accedunt ad Dominum, sanctificentur, ne percutiat eos.
{19:22} Likewise, the priests who approach toward the Lord, let them be sanctified, lest he strike them down.”

{19:23} Dixitque Moyses ad Dominum: Non poterit vulgus ascendere in montem Sinai: tu enim testificatus es, et iussisti, dicens: Pone terminos circa montem, et sanctifica illum.
{19:23} And Moses said to the Lord: “The people are not able to ascend to Mount Sinai. For you testified, and you commanded, saying: ‘Set limits around the mountain, and sanctify it.’ ”

{19:24} Cui ait Dominus: Vade, descende: ascendesque tu, et Aaron tecum: sacerdotes autem et populus ne transeant terminos, nec ascendant ad Dominum, ne forte interficiat illos.
{19:24} And the Lord said to him, “Go, descend. And you shall ascend, and Aaron with you. But let not the priests or the people transgress the limits, nor ascend to the Lord, lest perhaps he may put them to death.”

{19:25} Descenditque Moyses ad populum, et omnia narravit eis.
{19:25} And Moses descended to the people, and he explained everything to them.

[Exodus 20]
[Exodus 20]

{20:1} Locutusque est Dominus cunctos sermones hos:
{20:1} And the Lord spoke all these words:

{20:2} Ego sum Dominus Deus tuus, qui eduxi te de Terra Ægypti, de domo servitutis.
{20:2} “I am the Lord your God, who led you away from the land of Egypt, out of the house of servitude.

{20:3} Non habebis deos alienos coram me.
{20:3} You shall not have strange gods before me.

{20:4} Non facies tibi sculptile, neque omnem similitudinem quæ est in cælo desuper, et quæ in terra deorsum, nec eorum quæ sunt in aquis sub terra.
{20:4} You shall not make for yourself a graven image, nor a likeness of anything that is in heaven above or on earth below, nor of those things which are in the waters under the earth.

{20:5} Non adorabis ea, neque coles: ego sum Dominus Deus tuus fortis, zelotes, visitans iniquitatem patrum in filios, in tertiam et quartam generationem eorum qui oderunt me:
{20:5} You shall not adore them, nor shall you worship them. I am the Lord your God: strong, zealous, visiting the iniquity of the fathers on the sons to the third and fourth generation of those who hate me,

{20:6} et faciens misericordiam in millia his qui diligunt me, et custodiunt præcepta mea.
{20:6} and showing mercy to thousands of those who love me and keep my precepts.

{20:7} Non assumes nomen Domini Dei tui in vanum. Nec enim habebit insontem Dominus eum qui assumpserit nomen Domini Dei sui frustra.
{20:7} You shall not take the name of the Lord your God in vain. For the Lord will not hold harmless one who takes the name of the Lord his God falsely.

{20:8} Memento ut diem Sabbati sanctifices.
{20:8} Remember that you are to sanctify the day of the Sabbath.

{20:9} Sex diebus operaberis, et facies omnia opera tua.
{20:9} For six days, you will work and accomplish all your tasks.

{20:10} Septimo autem die Sabbatum Domini Dei tui est: non facies omne opus in eo, tu, et filius tuus et filia tua, servus tuus et ancilla tua, iumentum tuum, et advena qui est intra portas tuas.
{20:10} But the seventh day is the Sabbath of the Lord your God. You shall not do any work in it: you and your son and your daughter, your male servant and your female servant, your beast and the newcomer who is within your gates.

{20:11} Sex enim diebus fecit Dominus cælum et terram, et mare, et omnia quæ in eis sunt, et requievit in die septimo, idcirco benedixit Dominus diei Sabbati, et sanctificavit eum.
{20:11} For in six days the Lord made heaven and earth, and the sea, and all the things that are in them, and so he rested on the seventh day. For this reason, the Lord has blessed the day of the Sabbath and sanctified it.

{20:12} Honora patrem tuum et matrem tuam, ut sis longævus super terram, quam Dominus Deus tuus dabit tibi.
{20:12} Honor your father and your mother, so that you may have a long life upon the land, which the Lord your God will give to you.

{20:13} Non occides.
{20:13} You shall not murder.

~ The word ‘occides’ can refer to killing, or more specifically to murdering. The ideal is to have a society where there is no killing at all (even without killing in war, or in law enforcement, or in self-defense), but the minimum requirement of the commandment is not to murder.

{20:14} Non mœchaberis.
{20:14} You shall not commit adultery.

{20:15} Non furtum facies.
{20:15} You shall not steal.

{20:16} Non loqueris contra proximum tuum falsum testimonium.
{20:16} You shall not speak false testimony against your neighbor.

{20:17} Non concupisces domum proximi tui: nec desiderabis uxorem eius, non servum, non ancillam, non bovem, non asinum, nec omnia quæ illius sunt.
{20:17} You shall not covet the house of your neighbor; neither shall you desire his wife, nor male servant, nor female servant, nor ox, nor donkey, nor anything that is his.”

{20:18} Cunctus autem populus videbat voces et lampades, et sonitum buccinæ, montemque fumantem: et perterriti ac pavore concussi, steterunt procul,
{20:18} Then all the people considered the voices, and the lights, and the sound of the trumpet, and the smoking mountain. And being terrified and struck with fear, they stood at a distance,

{20:19} dicentes Moysi: Loquere tu nobis, et audiemus: non loquatur nobis Dominus, ne forte moriamur.
{20:19} saying to Moses: “Speak to us, and we will listen. Let not the Lord speak to us, lest perhaps we may die.”

{20:20} Et ait Moyses ad populum: Nolite timere: ut enim probaret vos venit Deus, et ut terror illius esset in vobis, et non peccaretis.
{20:20} And Moses said to the people: “Do not be afraid. For God came in order to test you, and so that the dread of him might be with you, and you would not sin.”

{20:21} Stetitque populus de longe. Moyses autem accessit ad caliginem in qua erat Deus.
{20:21} And the people stood far away. But Moses approached toward the mist, in which was God.

{20:22} Dixit præterea Dominus ad Moysen: Hæc dices filiis Israel: Vos vidistis quod de cælo locutus sim vobis.
{20:22} Thereafter, the Lord said to Moses: “This you shall say to the sons of Israel: You have seen that I have spoken to you from heaven.

{20:23} Non facietis deos argenteos, nec deos aureos facietis vobis.
{20:23} You shall not make gods of silver, nor shall you make for yourselves gods of gold.

{20:24} Altare de terra facietis mihi, et offeretis super eo holocausta et pacifica vestra, oves vestras et boves in omni loco in quo memoria fuerit nominis mei: veniam ad te, et benedicam tibi.
{20:24} You shall make an altar from the earth for me, and you shall offer upon it your holocausts and peace-offerings, your sheep and oxen, in every place where the memory of my name shall be. I will come to you, and I will bless you.

{20:25} Quod si altare lapideum feceris mihi, non ædificabis illud de sectis lapidibus: si enim levaveris cultrum super eo, polluetur.
{20:25} And if you make an altar of stone for me, you shall not build it from cut stones; for if you lift up a tool over it, it will be defiled.

{20:26} Non ascendes per gradus ad altare meum, ne reveletur turpitudo tua.
{20:26} You shall not ascend by steps to my altar, lest your nakedness be revealed.”

[Exodus 21]
[Exodus 21]

{21:1} Hæc sunt iudicia quæ propones eis.
{21:1} “These are the judgments which you shall place before them:

{21:2} Si emeris servum Hebræum, sex annis serviet tibi: in septimo egredietur liber gratis.
{21:2} If you buy a Hebrew servant, six years shall he serve you; in the seventh, he shall depart freely, without charge.

{21:3} Cum quali veste intraverit, cum tali exeat: si habens uxorem, et uxor egredietur simul.
{21:3} With whatever clothing he arrived, with the like let him depart. If he has a wife, his wife also shall depart, at the same time.

{21:4} Sin autem dominus dederit illi uxorem, et pepererit filios et filias: mulier et liberi eius erunt domini sui, ipse vero exibit cum vestitu suo.
{21:4} But if his lord gave him a wife, and she has borne sons and daughters, the woman and her children shall belong to her lord. Yet still, he himself will go out with his clothing.

{21:5} Quod si dixerit servus: Diligo dominum meum et uxorem ac liberos, non egrediar liber:
{21:5} And if the servant will say, ‘I love my lord, and my wife and children, I will not depart freely,’

{21:6} offeret eum dominus diis, et applicabitur ad ostium et postes, perforabitque aurem eius subula: et erit ei servus in sæculum.
{21:6} then his lord shall make an offering for him to the heavens, and it shall be applied to the door and the posts, and he will pierce his ear with an awl. And he shall be his servant in perpetuity.

~ This verse is translated somewhat more loosely, so that the meaning is clearer. The master of the household makes an offering (animal sacrifice) on behalf of his servant, then he applies some of its blood (in the manner of the Passover) to the door posts. The offering cannot be understood as to ‘the gods’ because the previous verses forbid sacrifices to other gods. The word ‘diis’ has a broader meaning than the word ‘gods.’ It refers to things that are divine, i.e. to the heavens.

{21:7} Si quis vendiderit filiam suam in famulam, non egredietur sicut ancillæ exire consueverunt.
{21:7} If anyone sells his daughter to be a servant, she shall not depart as a female servant is accustomed to go out.

{21:8} Si displicuerit oculis domini sui cui tradita fuerat, dimittet eam: populo autem alieno vendendi non habebit potestatem, si spreverit eam.
{21:8} If she displeases the eyes of her lord, to whom she had been delivered, he shall dismiss her. But he shall have no authority to sell her to a foreign people, even if he despises her.

{21:9} Sin autem filio suo desponderit eam, iuxta morem filiarum faciet illi.
{21:9} But if he has betrothed her to his son, he shall treat her according to the custom with daughters.

{21:10} Quod si alteram ei acceperit, providebit puellæ nuptias, et vestimenta, et pretium pudicitiæ non negabit.
{21:10} And if he takes another for him, he shall provide to the maiden a marriage, and clothing, and he shall not refuse the price of her chastity.

{21:11} Si tria ista non fecerit, egredietur gratis absque pecunia.
{21:11} If he does not do these three things, she shall depart freely, without money.

{21:12} Qui percusserit hominem volens occidere, morte moriatur.
{21:12} Whoever strikes a man, intending to murder, shall be put to death.

~ Or, more literally: ‘shall die a death.’

{21:13} Qui autem non est insidiatus, sed Deus illum tradidit in manus eius: constituam tibi locum in quem fugere debeat.
{21:13} But if he did not lie in wait for him, but God delivered him into his hands, then I will appoint for you a place to which he must flee.

{21:14} Si quis per industriam occiderit proximum suum, et per insidias: ab altari meo evelles eum, ut moriatur.
{21:14} If someone murders his neighbor with deliberation, by lying in wait, you shall tear him away from my altar, so that he may die.

{21:15} Qui percusserit patrem suum aut matrem, morte moriatur.
{21:15} Whoever strikes his father or mother shall die a death.

{21:16} Qui furatus fuerit hominem, et vendiderit eum, convictus noxæ, morte moriatur.
{21:16} Whoever will have stolen a man and sold him, having been convicted of the crime, shall be put to death.

{21:17} Qui maledixerit patri suo, vel matri, morte moriatur.
{21:17} Whoever speaks evil of his father or mother shall die a death.

{21:18} Si rixati fuerint viri, et percusserit alter proximum suum lapide vel pugno, et ille mortuus non fuerit, sed iacuerit in lectulo:
{21:18} If men will have quarreled, and one of them has struck his neighbor with a stone or a fist, and he does not die, but lies in bed,

{21:19} si surrexerit, et ambulaverit foris super baculum suum, innocens erit qui percusserit, ita tamen ut operas eius, et impensas in medicos restituat.
{21:19} if he gets up again and can walk outside on his staff, he who struck him will be innocent, but only if he makes sufficient restitution for his deeds and for the cost of the physicians.

{21:20} Qui percusserit servum suum, vel ancillam virga, et mortui fuerint in manibus eius, criminis reus erit.
{21:20} Whoever strikes his male or female servant with a staff, and if they have died by his hands, he shall be guilty of a crime.

{21:21} Sin autem uno die vel duobus supervixerit, non subiacebit pœnæ, quia pecunia illius est.
{21:21} But if he survives for one day or two, he shall not be subject to punishment, because it is his money.

~ He is still guilty of the crime, as verse 20 states, but there will not be a financial penalty.

{21:22} Si rixati fuerint viri, et percusserit quis mulierem prægnantem, et abortivum quidem fecerit, sed ipsa vixerit: subiacebit damno quantum maritus mulieris expetierit, et arbitri iudicaverint.
{21:22} If men will have quarreled, and one of them has struck a pregnant woman, and as a result she miscarries, but she herself survives, he shall be subject to as much damage as the husband of the woman shall petition from him, or as arbitrators shall judge.

{21:23} Sin autem mors eius fuerit subsecuta, reddet animam pro anima,
{21:23} But if her death will have followed, he will repay a life for a life,

{21:24} oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede,
{21:24} an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot,

{21:25} adustionem pro adustione, vulnus pro vulnere, livorem pro livore.
{21:25} a scrape for a scrape, a wound for a wound, a bruise for a bruise.

{21:26} Si percusserit quispiam oculum servi sui aut ancillæ, et luscos eos fecerit, dimittet eos liberos pro oculo quem eruit.
{21:26} If anyone will have struck the eye of his male or female servant, having left them with one eye, he shall release them freely, because of the eye that he has put out.

{21:27} Dentem quoque si excusserit servo vel ancillæ suæ, similiter dimittet eos liberos.
{21:27} Likewise, if he knocks out a tooth of his male or female servant, he shall similarly release them freely.

{21:28} Si bos cornu percusserit virum aut mulierem, et mortui fuerint, lapidibus obruetur: et non comedentur carnes eius, dominus quoque bovis innocens erit.
{21:28} If an ox has struck a man or a woman with his horn, and if they die, it shall be stoned. And its flesh shall not be eaten; also, the owner of the ox will be innocent.

{21:29} Quod si bos cornupeta fuerit ab heri et nudiustertius, et contestati sunt dominum eius, nec recluserit eum, occideritque virum aut mulierem: et bos lapidibus obruetur, et dominum eius occident.
{21:29} But if the ox had been pushing with his horn, from yesterday and the day before, and they warned his owner, but he did not confine it, and it will have killed a man or a woman, then the ox shall be stoned, and his owner shall be killed.

{21:30} Quod si pretium fuerit ei impositum, dabit pro anima sua quidquid fuerit postulatus.
{21:30} But if they have imposed a price on him, he shall give, in exchange for his life, whatever is asked.

{21:31} Filium quoque et filiam si cornu percusserit, simili sententiæ subiacebit.
{21:31} Likewise, if it has struck a son or a daughter with its horns, it shall be subject to a similar verdict.

{21:32} Si servum, ancillamque invaserit, triginta siclos argenti domino dabit, bos vero lapidibus opprimetur.
{21:32} If it attacks a male or female servant, he shall give thirty shekels of silver to their lord, yet truly the ox shall be stoned.

{21:33} Si quis aperuerit cisternam, et foderit, et non operuerit eam, cecideritque bos aut asinus in eam,
{21:33} If a man digs or opens a cistern, and does not cover it, and an ox or a donkey falls into it,

{21:34} reddet dominus cisternæ pretium iumentorum: quod autem mortuum est, ipsius erit.
{21:34} then the owner of the cistern shall repay the price of the beasts, and what is dead will belong to him.

{21:35} Si bos alienus bovem alterius vulneraverit, et ille mortuus fuerit: vendent bovem vivum, et divident pretium, cadaver autem mortui inter se dispertient.
{21:35} If the ox of a stranger wounds the ox of another, and it has died, then they shall sell the live ox and divide the price, but the carcass of the dead one they shall distribute between them.

{21:36} Sin autem sciebat quod bos cornupeta esset ab heri et nudiustertius, et non custodivit eum dominus suus: reddet bovem pro bove, et cadaver integrum accipiet.
{21:36} But if he knew that his ox had pushed with its horns, yesterday and the day before, and its owner did not confine it, then he shall repay an ox for an ox, and he will receive the whole carcass.”

[Exodus 22]
[Exodus 22]

{22:1} Si quis furatus fuerit bovem, aut ovem, et occiderit vel vendiderit: quinque boves pro uno bove restituet, et quattuor oves pro una ove.
{22:1} “If anyone will have stolen an ox or a sheep, and if he kills it or sells it, then he will restore five oxen for one ox, and four sheep for one sheep.

{22:2} Si effringens fur domum sive suffodiens fuerit inventus, et accepto vulnere mortuus fuerit: percussor non erit reus sanguinis.
{22:2} If a thief will have been discovered breaking into a house, or digging under it, and he has received a mortal wound, he who struck him down will not be guilty of blood.

{22:3} Quod si orto sole hoc fecerit, homicidium perpetravit, et ipse morietur. Si non habuerit quod pro furto reddat, ipse venundabitur.
{22:3} But if he did this when the sun was risen, he has perpetrated a homicide, and he shall die. If he does not have the means to make restitution for the theft, he shall be sold.

{22:4} Si inventum fuerit apud eum quod furatus est, vivens, sive bos, sive asinus, sive ovis: duplum restituet.
{22:4} If whatever he stole should be found with him, a living thing, either an ox, or a donkey, or a sheep, he shall repay double.

{22:5} Si læserit quispiam agrum vel vineam, et dimiserit iumentum suum ut depascatur aliena: quidquid optimum habuerit in agro suo, vel in vinea, pro damni æstimatione restituet.
{22:5} If there is any damage to a field or a vineyard, when he has released his cattle to pasture on the land of a stranger, he shall repay the best of what he has in his own field, or in his own vineyard, according to the estimation of the damage.

{22:6} Si egressus ignis invenerit spinas, et comprehenderit acervos frugum, sive stantes segetes in agris, reddet damnum qui ignem succenderit.
{22:6} If a fire will have been discovered departing from brush, and taking hold in stacks of grain, or in crops standing in the fields, whoever ignited the fire shall repay the damages.

{22:7} Si quis commendaverit amico pecuniam, aut vas in custodiam, et ab eo, qui susceperat, furto ablata fuerint: si invenitur fur, duplum reddet:
{22:7} If anyone will have entrusted money, or a container, to his friend to keep, and if these have been stolen from the one who received them: if the thief is found, he shall repay double.

{22:8} si latet fur, dominus domus applicabitur ad deos, et iurabit quod non extenderit manum in rem proximi sui,
{22:8} If the thief is unknown, the lord of the house will be brought before the heavens to swear that he did not lay his hand on the goods of his neighbor,

{22:9} ad perpetrandam fraudem, tam in bove, quam in asino, et ove ac vestimento, et quidquid damnum inferre potest: ad deos utriusque causa perveniet: et si illi iudicaverit, duplum restituet proximo suo.
{22:9} so as to perpetrate any fraud, such as with an ox, or a donkey, or a sheep, or clothing, nor to do anything that would be able to cause damage. The case of both shall be brought before the heavens. And if they give judgment against him, he shall repay double to his neighbor.

{22:10} Si quis commendaverit proximo suo asinum, bovem, ovem, et omne iumentum ad custodiam, et mortuum fuerit, aut debilitatum, vel captum ab hostibus, nullusque hoc viderit:
{22:10} If anyone will have entrusted a donkey, an ox, a sheep, or any animal to the keeping of his neighbor, and it will have died, or become disabled, or have been captured by enemies, and no one saw it,

{22:11} iusiurandum erit in medio, quod non extenderit manum ad rem proximi sui: suscipietque dominus iuramentum, et ille reddere non cogetur.
{22:11} then there shall be an oath between them, that he did not lay his hand on the goods of his neighbor. And the owner shall accept the oath, and he will not be compelled to make restitution.

{22:12} Quod si furto ablatum fuerit, restituet damnum domino.
{22:12} But if it will have been taken away by theft, he shall repay the damages to the owner.

{22:13} Si comestum a bestia, deferat ad eum quod occisum est, et non restituet.
{22:13} If it has been eaten by a wild beast, let him carry what was killed to him, and then he shall not make restitution.

{22:14} Qui a proximo suo quidquam horum mutuo postulaverit, et debilitatum aut mortuum fuerit domino non præsente, reddere compelletur.
{22:14} If anyone borrows from his neighbor any of these things, and it has died or been disabled when the owner was not present, he shall be compelled to make restitution.

{22:15} Quod si impræsentiarum dominus fuerit, non restituet, maxime si conductum venerat pro mercede operis sui.
{22:15} But if the owner was present, he shall not make restitution, especially if it had been brought for hired work.

{22:16} Si seduxerit quis virginem necdum desponsatam, dormieritque cum ea: dotabit eam, et habebit eam uxorem.
{22:16} If a man has led astray a virgin not yet betrothed, and he has slept with her, he shall pay her dowry and have her as a wife.

{22:17} Si pater virginis dare noluerit, reddet pecuniam iuxta modum dotis, quam virgines accipere consueverunt.
{22:17} If the father of the virgin is not willing to give her, he shall pay money according to manner of a dowry, which virgins are accustomed to receive.

{22:18} Maleficos non patieris vivere.
{22:18} You shall not permit practitioners of the black arts to live.

~ Literally, the word ‘maleficos’ means ‘evil fig trees.’ It is generally used to refer to those who engage in religious or pagan or occult practices for the purpose of doing evil.

{22:19} Qui coierit cum iumento, morte moriatur.
{22:19} Whoever has sexual intercourse with an animal shall be put to death.

{22:20} Qui immolat diis, occidetur, præterquam Domino soli.
{22:20} Whoever immolates to gods, other than to the Lord, shall be killed.

{22:21} Advenam non contristabis, neque affliges eum: advenæ enim et ipsi fuistis in Terra Ægypti.
{22:21} You shall not harass the newcomer, nor shall you afflict him. For you yourselves were once newcomers in the land of Egypt.

{22:22} Viduæ et pupillo non nocebitis.
{22:22} You shall not harm a widow or an orphan.

{22:23} Si læseritis eos, vociferabuntur ad me, et ego audiam clamorem eorum:
{22:23} If you hurt them, they will cry out to me, and I will hear their cry.

{22:24} et indignabitur furor meus, percutiamque vos gladio, et erunt uxores vestræ viduæ, et filii vestri pupilli.
{22:24} And my fury will be enraged, and I will strike you down with the sword. And your wives will become widows, and your sons will become orphans.

{22:25} Si pecuniam mutuam dederis populo meo pauperi qui habitat tecum, non urgebis eum quasi exactor, nec usuris opprimes.
{22:25} If you lend money to the poor of my people who live among you, you shall not coerce them like a collector, nor oppress them with usury.

{22:26} Si pignus a proximo tuo acceperis vestimentum, ante solis occasum reddes ei.
{22:26} If you take a garment from your neighbor as a pledge, you shall return it to him again before the setting of the sun.

{22:27} Ipsum enim est solum, quo operitur, indumentum carnis eius, nec habet aliud in quo dormiat: si clamaverit ad me, exaudiam eum, quia misericors sum.
{22:27} For it is all that he has to cover himself, to clothe his body; nor does he have anything else in which to sleep. If he cries out to me, I will hear him, because I am compassionate.

{22:28} Diis non detrahes, et principi populi tui non maledices.
{22:28} You shall not disparage the heavens, and you shall not speak evil of the leader of your people.

{22:29} Decimas tuas et primitias tuas non tardabis reddere, primogenitum filiorum tuorum dabis mihi.
{22:29} You shall not delay in paying your tithes and your first-fruits. You shall give the firstborn of your sons to me.

{22:30} De bobus quoque, et ovibus similiter facies: septem diebus sit cum matre sua, die octava reddes illum mihi.
{22:30} You shall do likewise with those of the oxen and the sheep. For seven days, let it be with its mother; on the eighth day you shall repay it to me.

{22:31} Viri sancti eritis mihi: carnem, quæ a bestiis fuerit prægustata, non comedetis, sed proiicietis canibus.
{22:31} You shall be holy men for me. The flesh, from which beasts will have tasted, you shall not eat, but you will throw it to the dogs.”

[Exodus 23]
[Exodus 23]

{23:1} Non suscipies vocem mendacii: nec iunges manum tuam ut pro impio dicas falsum testimonium.
{23:1} “You shall not accept a lying voice. Neither shall you join your hand so as to give false testimony on behalf of the impious.

{23:2} Non sequeris turbam ad faciendum malum: nec in iudicio, plurimorum acquiesces sententiæ, ut a vero devies.
{23:2} You shall not follow the crowd in doing evil. Neither shall you go astray in judgment, by agreeing with the majority opinion, apart from the truth.

{23:3} Pauperis quoque non misereberis in iudicio.
{23:3} Likewise, you shall not show pity in judgment of the poor.

{23:4} Si occurreris bovi inimici tui, aut asino erranti, reduc ad eum.
{23:4} If you come across an ox or a donkey of your enemy, which has gone astray, lead it back to him.

{23:5} Si videris asinum odientis te iacere sub onere, non pertransibis, sed sublevabis cum eo.
{23:5} If you see the donkey of one who hates you, fallen under its burden, you shall not pass by without lifting it up with him.

{23:6} Non declinabis in iudicium pauperis.
{23:6} You shall not deviate in judgment of the poor.

{23:7} Mendacium fugies. Insontem et iustum non occides: quia aversor impium.
{23:7} You shall flee from lies. The innocent and the just you shall not kill. For I shun the impious.

{23:8} Nec accipies munera, quæ etiam excæcant prudentes, et subvertunt verba iustorum.
{23:8} Neither shall you accept bribes, which blind even the prudent and subvert the words of the just.

{23:9} Peregrino molestus non eris. Scitis enim advenarum animas: quia et ipsi peregrini fuistis in Terra Ægypti.
{23:9} You shall not harass a sojourner, for you know the life of a newcomer. For you yourselves also were sojourners in the land of Egypt.

{23:10} Sex annis seminabis terram tuam, et congregabis fruges eius.
{23:10} For six years, you shall sow your land and gather its produce.

{23:11} Anno autem septimo dimittes eam, et requiescere facies, ut comedant pauperes populi tui: et quidquid reliquum fuerit, edant bestiæ agri: ita facies in vinea et in oliveto tuo.
{23:11} But in the seventh year, you shall release it and cause it to rest, so that the poor of your people may eat. And whatever remains, let the beasts of the field eat it. So shall you do with your vineyard and your olive grove.

{23:12} Sex diebus operaberis: septimo die cessabis, ut requiescat bos et asinus tuus: et refrigeretur filius ancillæ tuæ, et advena.
{23:12} For six days, you shall work. On the seventh day, you shall cease, so that your ox and your donkey may rest, and so that the newcomer and the son of your handmaid may be refreshed.

{23:13} Omnia quæ dixi vobis, custodite. Et per nomen externorum deorum non iurabitis, neque audietur ex ore vestro.
{23:13} Preserve all that I have said to you. And by the names of foreign gods you shall not swear; neither shall these be heard from your mouth.

{23:14} Tribus vicibus per singulos annos mihi festa celebrabitis.
{23:14} Three times in each year, you shall celebrate feasts to me.

{23:15} Sollemnitatem azymorum custodies. Septem diebus comedes azyma, sicut præcepi tibi, tempore mensis novorum, quando egressus es de Ægypto: non apparebis in conspectu meo vacuus.
{23:15} You shall keep the solemnity of unleavened bread. For seven days you shall eat unleavened bread, just as I instructed you, at the time of the month of new grain, when you departed from Egypt. You shall not appear empty-handed in my sight,

{23:16} Et sollemnitatem messis primitivorum operis tui, quæcumque seminaveris in agro. Sollemnitatem quoque in exitu anni, quando congregaveris omnes fruges tuas de agro.
{23:16} for it is the solemnity of the harvest of the first-fruits of your work, of whatever you have sown in the field. Likewise, it is a solemnity at the end of the season, when you will have gathered in all your crops from the field.

{23:17} Ter in anno apparebit omne masculinum tuum coram Domino Deo tuo.
{23:17} Three times a year, all your males shall appear before the Lord your God.

{23:18} Non immolabis super fermento sanguinem victimæ meæ, nec remanebit adeps sollemnitatis meæ usque mane.
{23:18} You shall not immolate the blood of my victim over leaven, nor shall the fat of my solemnity remain until morning.

{23:19} Primitias frugum terræ tuæ deferes in domum Domini Dei tui. Non coques hœdum in lacte matris suæ.
{23:19} You shall carry the first grain of the land to the house of the Lord your God. You shall not cook a young goat in the milk of its mother.

{23:20} Ecce ego mittam Angelum meum, qui præcedat te, et custodiat in via, et introducat in locum quem paravi.
{23:20} Behold, I will send my Angel, who will go before you, and preserve you on your journey, and lead you into the place that I have prepared.

{23:21} Observa eum, et audi vocem eius, nec contemnendum putes: quia non dimittet cum peccaveris, et est nomen meum in illo.
{23:21} Heed him, and hear his voice, and do not hold him in disregard. For he will not release you when you have sinned, and my name is in him.

{23:22} Quod si audieris vocem eius, et feceris omnia quæ loquor, inimicus ero inimicis tuis, et affligam affligentes te.
{23:22} But if you listen to his voice and do all that I say, I will be an enemy to your enemies, and I will afflict those who afflict you.

{23:23} Præcedetque te Angelus meus, et introducet te ad Amorrhæum, et Hethæum, et Pherezæum, Chananæumque, et Hevæum, et Iebusæum, quos ego conteram.
{23:23} And my Angel will go before you, and he will bring you to the Amorite, and the Hittite, and the Perizzite, and the Canaanite, and the Hivite, and the Jebusite, whom I will crush.

{23:24} Non adorabis deos eorum, nec coles eos: non facies opera eorum, sed destrues eos, et confringes statuas eorum.
{23:24} You shall not adore their gods, nor worship them. You shall not do their works, but you shall destroy them and break apart their statues.

{23:25} Servietisque Domino Deo vestro, ut benedicam panibus tuis et aquis, et auferam infirmitatem de medio tui.
{23:25} And you shall serve the Lord your God, so that I may bless your bread and your waters, and so that I may take away sickness from your midst.

{23:26} Non erit infœcunda, nec sterilis in terra tua: numerum dierum tuorum implebo.
{23:26} There will not be fruitless or barren ones in your land. I will fill up the number of your days.

{23:27} Terrorem meum mittam in præcursum tuum, et occidam omnem populum, ad quem ingredieris: cunctorumque inimicorum tuorum coram te terga vertam:
{23:27} I will send my terror to run ahead of you, and I will kill all the people to whom you will enter. And I will turn the backs of all your enemies before you,

{23:28} emittens crabrones prius, qui fugabunt Hevæum, et Chananæum, et Hethæum, antequam introeas.
{23:28} sending wasps ahead, so that they will put to flight the Hivite, and the Canaanite, and the Hittite, before you enter.

{23:29} Non eiiciam eos a facie tua anno uno: ne terra in solitudinem redigatur, et crescant contra te bestiæ.
{23:29} I will not cast them out from your face in one year, lest the land be reduced to a wilderness and the wild beasts increase against you.

{23:30} Paulatim expellam eos de conspectu tuo, donec augearis, et possideas Terram.
{23:30} I will expel them little by little from your sight, until you have expanded and may possess the land.

{23:31} Ponam autem terminos tuos a Mari Rubro usque ad Mare Palæstinorum, et a deserto usque ad fluvium: tradam in manibus vestris habitatores Terræ, et eiiciam eos de conspectu vestro.
{23:31} Then I will set your limits to be from the Red Sea to the Sea of the Palestinians, and from the desert all the way to the river. I will deliver into your hands the inhabitants of the land, and I will cast them out from your sight.

{23:32} Non inibis cum eis fœdus, nec cum diis eorum.
{23:32} You shall not enter into a pact with them, nor with their gods.

{23:33} Non habitent in terra tua, ne forte peccare te faciant in me, si servieris diis eorum: quod tibi certe erit in scandalum.
{23:33} They may not live on your land, lest perhaps they may cause you to sin against me, if you serve their gods, which certainly would be a temptation for you.”

[Exodus 24]
[Exodus 24]

{24:1} Moysi quoque dixit: Ascende ad Dominum tu, et Aaron, Nadab, et Abiu, et septuaginta senes ex Israel, et adorabitis procul.
{24:1} He also said to Moses: “Ascend to the Lord, you and Aaron, Nadab and Abihu, and seventy elders out of Israel, and adore from a distance.

{24:2} Solusque Moyses ascendet ad Dominum, et illi non appropinquabunt: nec populus ascendet cum eo.
{24:2} And only Moses will ascend to the Lord, and these shall not approach. Neither shall the people ascend with him.”

{24:3} Venit ergo Moyses et narravit plebi omnia verba Domini, atque iudicia: responditque omnis populus una voce: Omnia verba Domini, quæ locutus est, faciemus.
{24:3} Therefore, Moses went and explained to the people all the words of the Lord, as well as the judgments. And all the people responded with one voice: “We will do all the words of the Lord, which he has spoken.”

{24:4} Scripsit autem Moyses universos sermones Domini: et mane consurgens ædificavit altare ad radices montis, et duodecim titulos per duodecim tribus Israel.
{24:4} Then Moses wrote all the words of the Lord. And rising up in the morning, he built an altar at the base of the mountain, with twelve titles according to the twelve tribes of Israel.

{24:5} Misitque iuvenes de filiis Israel, et obtulerunt holocausta, immolaveruntque victimas pacificas Domino, vitulos.
{24:5} And he sent youths from the sons of Israel, and they offered holocausts, and they immolated calves as peace-offerings to the Lord.

{24:6} Tulit itaque Moyses dimidiam partem sanguinis, et misit in crateras: partem autem residuam fudit super altare.
{24:6} And so Moses took one half part of the blood, and he put it into bowls. Then the remaining part he poured over the altar.

{24:7} Assumensque volumen fœderis, legit audiente populo: qui dixerunt: Omnia quæ locutus est Dominus, faciemus, et erimus obedientes.
{24:7} And taking up the book of the covenant, he read it in the hearing of the people, who said: “All that the Lord has spoken, we will do, and we will be obedient.”

{24:8} Ille vero sumptum sanguinem respersit in populum, et ait: Hic est sanguis fœderis quod pepigit Dominus vobiscum super cunctis sermonibus his.
{24:8} In truth, taking up the blood, he sprinkled it on the people, and he said, “This is the blood of the covenant, which the Lord has formed with you concerning all these words.”

{24:9} Ascenderuntque Moyses et Aaron, Nadab et Abiu, et septuaginta de senioribus Israel:
{24:9} And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel ascended.

{24:10} et viderunt Deum Israel: et sub pedibus eius quasi opus lapidis sapphirini, et quasi cælum, cum serenum est.
{24:10} And they saw the God of Israel. And under his feet was something like a work of sapphire stone, or like the sky, when it is serene.

{24:11} Nec super eos qui procul recesserant de filiis Israel, misit manum suam, videruntque Deum, et comederunt, ac biberunt.
{24:11} Neither did he lay his hand upon those of the sons of Israel who were at a distance. And they saw God, and they ate and drank.

{24:12} Dixit autem Dominus ad Moysen: Ascende ad me in montem, et esto ibi: daboque tibi tabulas lapideas, et legem ac mandata quæ scripsi: ut doceas eos.
{24:12} Then the Lord said to Moses: “Ascend to me on the mountain, and be there. And I will give to you tablets of stone, and the law and the commandments that I have written. So may you teach them.”

{24:13} Surrexerunt Moyses et Iosue minister eius: ascendensque Moyses in montem Dei,
{24:13} Moses rose up, with Joshua his minister. And Moses, ascending on the mountain of God,

{24:14} senioribus ait: Expectate hic donec revertamur ad vos. Habetis Aaron et Hur vobiscum: si quid natum fuerit quæstionis, referetis ad eos.
{24:14} said to the elders: “Wait here, until we return to you. You have Aaron and Hur with you. If any question arises, you shall refer it to them.”

{24:15} Cumque ascendisset Moyses, operuit nubes montem.
{24:15} And when Moses had ascended, a cloud covered the mountain.

{24:16} Et habitavit gloria Domini super Sinai, tegens illum nube sex diebus: septimo autem die vocavit eum de medio caliginis.
{24:16} And the glory of the Lord dwelt upon Sinai, covering it with a cloud for six days. And on the seventh day, he called to him from the middle of the mist.

{24:17} Erat autem species gloriæ Domini, quasi ignis ardens super verticem montis in conspectu filiorum Israel.
{24:17} Now the appearance of the glory of the Lord was like a burning fire over the summit of the mountain in the sight of the sons of Israel.

{24:18} Ingressusque Moyses medium nebulæ, ascendit in montem: et fuit ibi quadraginta diebus, et quadraginta noctibus.
{24:18} And Moses, entering into the midst of the cloud, ascended the mountain. And he was there for forty days and forty nights.

~ The expression ‘forty days and forty nights’ is not an approximate length of time. Whenever the reference is to ‘days and nights,’ the length of time is being presented as an exact length of time. The interpretation may be figurative, but the grammatical meaning is an exact length of time.

[Exodus 25]
[Exodus 25]

{25:1} Locutusque est Dominus ad Moysen, dicens:
{25:1} And the Lord spoke to Moses, saying:

{25:2} Loquere filiis Israel ut tollant mihi primitias ab omni homine qui offeret ultroneus, accipietis eas.
{25:2} “Speak to the sons of Israel, so that they may take the first-fruits to me. You shall accept these from every man who offers of his own accord.

{25:3} Hæc sunt autem quæ accipere debeatis: Aurum, et argentum, et æs,
{25:3} Now these are the things that you must accept: Gold, and silver, and brass,

{25:4} hyacinthum et purpuram, coccumque bis tinctum, et byssum, pilos caprarum,
{25:4} hyacinth and purple, and twice-dyed scarlet, and fine linen, the hair of goats,

{25:5} et pelles arietum rubricatas, pellesque ianthinas, et ligna setim:
{25:5} and the skins of rams, dyed red, and skins of violet, and setim wood,

{25:6} oleum ad luminaria concinnanda: aromata in unguentum, et thymiamata boni odoris:
{25:6} oil to prepare lights, aromatics as ointments and sweet-smelling incense,

{25:7} lapides onychinos, et gemmas ad ornandum ephod, ac rationale.
{25:7} onyx stones and gems to adorn the ephod as well as the breastplate.

{25:8} Facientque mihi sanctuarium, et habitabo in medio eorum:
{25:8} And they shall make a sanctuary for me, and I will live in their midst.

{25:9} iuxta omnem similitudinem tabernaculi quod ostendam tibi, et omnium vasorum in cultum eius: sicque facietis illud:
{25:9} According to exact likeness of the tabernacle, and all of the vessels for its rituals, that I will reveal to you, so shall you make it.

{25:10} Arcam de lignis setim compingite, cuius longitudo habeat duos et semis cubitos: latitudo, cubitum et dimidium: altitudo, cubitum similiter ac semissem.
{25:10} Join together an ark of setim wood, whose length shall hold two and one half cubits; the width, one and one half cubits; the height, likewise, one and one half cubits.

{25:11} Et deaurabis eam auro mundissimo intus et foris: faciesque supra, coronam auream per circuitum:
{25:11} And you shall overlay it with the finest gold, inside and out. And over it, you shall fashion a gold crown all around,

{25:12} et quattuor circulos aureos, quos pones per quattuor arcæ angulos: duo circuli sint in latere uno, et duo in altero.
{25:12} and four gold rings, which you shall set into the four corners of the ark. Let two rings be on one side and two on the other.

{25:13} Facies quoque vectes de lignis setim, et operies eos auro.
{25:13} Likewise, you shall make bars of setim wood and cover them with gold.

{25:14} Inducesque per circulos qui sunt in arcæ lateribus, ut portetur in eis:
{25:14} And you shall put them through the rings that are in the sides of the ark, so that it may be carried on them.

{25:15} qui semper erunt in circulis, nec umquam extrahentur ab eis.
{25:15} These must always be in the rings, neither shall they ever be drawn out of them.

{25:16} Ponesque in arca testificationem quam dabo tibi.
{25:16} And you shall place the testimony, which I will give to you, in the ark.

{25:17} Facies et propitiatorium de auro mundissimo: duos cubitos et dimidium tenebit longitudo eius, et cubitum ac semissem latitudo.
{25:17} You shall also make a propitiatory of the finest gold. Its length shall hold two and one half cubits, and the width, one and one half cubits.

{25:18} Duos quoque Cherubim aureos et productiles facies, ex utraque parte oraculi.
{25:18} Likewise, you shall make two Cherubim of formed gold, on both sides of the oracle.

{25:19} Cherub unus sit in latere uno, et alter in altero.
{25:19} Let one Cherub be on the one side, and the other be on the other.

{25:20} Utrumque latus propitiatorii tegant expandentes alas, et operientes oraculum, respiciantque se mutuo versis vultibus in propitiatorium quo operienda est arca,
{25:20} And let them cover both sides of the propitiatory, spreading their wings and covering the oracle, and let them look out toward one another, their faces being turned toward the propitiatory, with which the ark is to be covered,

{25:21} in qua pones testimonium quod dabo tibi.
{25:21} in which you will place the testimony that I will give to you.

{25:22} Inde præcipiam, et loquar ad te supra propitiatorium, ac de medio duorum Cherubim, qui erunt super arcam testimonii, cuncta quæ mandabo per te filiis Israel.
{25:22} From there, I will warn you and speak to you, above the propitiatory and from the middle of the two Cherubim, which will be over the ark of the testimony, about everything that I will command of the sons of Israel through you.

{25:23} Facies et mensam de lignis setim, habentem duos cubitos longitudinis, et in latitudine cubitum, et in altitudine cubitum et semissem.
{25:23} You shall also make a table of setim wood, having two cubits of length, and one cubit in width, and one cubit and one half cubits in height.

{25:24} Et inaurabis eam auro purissimo: faciesque illi labium aureum per circuitum,
{25:24} And you shall overlay it with the purest gold. And you shall make it with a gold lip all around,

{25:25} et ipsi labio coronam interrasilem altam quattuor digitis: et super illam, alteram coronam aureolam.
{25:25} and for the lip itself an engraved crown, four fingers high, and above it another little gold crown.

{25:26} Quattuor quoque circulos aureos præparabis, et pones eis in quattuor angulis eiusdem mensæ per singulos pedes.
{25:26} Likewise, you shall prepare four gold rings and set them in the four corners of the same table, over each foot.

{25:27} Subter coronam erunt circuli aurei, ut mittantur vectes per eos, et possit mensa portari.
{25:27} Under the crown, there shall be gold rings, so that the bars may be put through them and the table may be carried.

{25:28} Ipsos quoque vectes facies de lignis setim, et circumdabis auro ad subvehendam mensam.
{25:28} Likewise, the bars themselves you shall make of setim wood, and surround them with gold, to lift up the table.

{25:29} Parabis et acetabula, ac phialas, thuribula, et cyathos, in quibus offerenda sunt libamina, ex auro purissimo.
{25:29} You shall also prepare small cups, as well as bowls, censers, and measuring cups, with which the libations shall be offered, out of the purest gold.

{25:30} Et pones super mensam panes propositionis in conspectu meo semper.
{25:30} And you shall place upon the table the bread of the presence, in my sight always.

{25:31} Facies et candelabrum ductile de auro mundissimo, hastile eius, et calamos, scyphos, et sphærulas, ac lilia ex ipso procedentia.
{25:31} You shall also make a lampstand, formed from the finest gold, along with its stem and arms, its bowl and little spheres, as well as the lilies proceeding from it.

{25:32} Sex calami egredientur de lateribus, tres ex uno latere, et tres ex altero.
{25:32} Six branches shall go out from the sides: three out of one side and three out of the other.

{25:33} Tres scyphi quasi in nucis modum per calamos singulos, sphærulaque simul, et lilium: et tres similiter scyphi instar nucis in calamo altero, sphærulaque simul et lilium. Hoc erit opus sex calamorum, qui producendi sunt de hastili:
{25:33} Three bowls, the size of nuts, shall be on each branch, and a little sphere with it, and a lily. And three similar bowls, in the likeness of nuts, shall be on the other branch, and a little sphere with it, and a lily. This shall be the form of the six branches, which are to proceed from the stem.

{25:34} in ipso autem candelabro erunt quattuor scyphi in nucis modum, sphærulæque per singulos, et lilia.
{25:34} Then, in the lampstand itself, there shall be four bowls, the size of nuts, and each with little spheres and lilies.

{25:35} Sphærulæ sub duobus calamis per tria loca, qui simul sex fiunt procedentes de hastili uno.
{25:35} Little spheres under two branches in three places, which together make six, shall proceed from one of the stems.

{25:36} Et sphærulæ igitur et calami ex ipso erunt, universa ductilia de auro purissimo.
{25:36} Thus both the little spheres and the branches shall be made out of the same thing: entirely formed from the purest gold.

{25:37} Facies et lucernas septem, et pones eas super candelabrum, ut luceant ex adverso.
{25:37} You shall also make seven lamps, and you shall place them upon the lampstand, so that they may give light in every direction.

{25:38} Emunctoria quoque, et ubi quæ emuncta sunt extinguantur, fiant de auro purissimo.
{25:38} Likewise, the candle snuffers, and the place where the candles will be extinguished, shall be made from the purest gold.

{25:39} Omne pondus candelabri cum universis vasis suis habebit talentum auri purissimi.
{25:39} The entire weight of the candlestick, with all its parts, shall hold one talent of the purest gold.

~ A talent is about 30 kilograms or about 66 pounds.

{25:40} Inspice, et fac secundum exemplar quod tibi in monte monstratum est.
{25:40} Observe, and then make it according to the example that was shown to you on the mountain.”

~ The instructions for making the candelabra might seem complex and open to varying interpretation, but so, too, is the rest of Scripture.

[Exodus 26]
[Exodus 26]

{26:1} Tabernaculum vero ita facies: Decem cortinas de bysso retorta, et hyacintho, ac purpura, coccoque bis tincto, variatas opere plumario facies.
{26:1} “Truly, thus shall you make the tabernacle: You shall make ten curtains of fine twisted linen, and hyacinth as well as purple, and twice-dyed scarlet, with diverse embroidery.

{26:2} Longitudo cortinæ unius habebit vigintiocto cubitos: latitudo, quattuor cubitorum erit. Unius mensuræ fient universa tentoria.
{26:2} The length of one curtain shall have twenty-eight cubits. The width shall be four cubits. The entire set of curtains shall be of one measure.

{26:3} Quinque cortinæ sibi iungentur mutuo, et aliæ quinque nexu simili cohærebunt.
{26:3} Five curtains shall be joined to one another, and the other five shall be similarly coupled together.

{26:4} Ansulas hyacinthinas in lateribus ac summitatibus facies cortinarum, ut possint invicem copulari.
{26:4} You shall make loops of hyacinth on the sides at the edges of the curtains, so that they will be able to be joined to one another.

{26:5} Quinquagenas ansulas cortina habebit in utraque parte, ita insertas, ut ansa contra ansam veniat, et altera alteri possit aptari.
{26:5} A curtain shall have fifty loops on each of two sides, inserted in such a manner that loop may come against loop, and one can be fitted to the other.

{26:6} Facies et quinquaginta circulos aureos quibus cortinarum vela iungenda sunt, ut unum tabernaculum fiat.
{26:6} You shall also make fifty rings of gold, with which the veils of the curtains are to be joined, so that it shall be one tabernacle.

{26:7} Facies et saga cilicina undecim, ad operiendum tectum tabernaculi.
{26:7} You shall also make eleven haircloth canopies to cover the roof of the tabernacle.

{26:8} Longitudo sagi unius habebit triginta cubitos: et latitudo, quattuor: æqua erit mensura sagorum omnium.
{26:8} The length of one canopy shall hold thirty cubits, and the width, four. The measure of all the canopies shall be equal.

{26:9} E quibus quinque iunges seorsum, et sex sibi mutuo copulabis, ita ut sextum sagum in fronte tecti duplices.
{26:9} Five of these you shall join by themselves, and six of these you shall couple to one another, in such a manner as to double the sixth canopy at the front of the roof.

~ The joints of the joined eleven canopies were staggered (off-set) from the joints of the ten canopies. Thus the seams would not leak rain. Each seam of the ten curtains was covered by the middle of a canopy of the eleven. The canopy hung down further in both the front and the back as a result of the additional length, but it was folded over only in the front.

{26:10} Facies et quinquaginta ansas in ora sagi unius, ut coniungi cum altero queat: et quinquaginta ansas in ora sagi alterius, ut cum altero copuletur.
{26:10} You shall also make fifty loops along the edge of one canopy, so that it may be able to be joined with the other, and fifty loops along the edge of the other canopy, so that it may be coupled with the other.

{26:11} Facies et quinquaginta fibulas æneas, quibus iungantur ansæ, ut unum ex omnibus operimentum fiat.
{26:11} You shall also make fifty brass buckles, with which the loops may be joined, so that there may be one covering out of all.

~ The buckles are different method of attaching the loops than the rings. Using different methods of attachment, and different materials, one over another, provides greater strength and reliability in building anything.

{26:12} Quod autem superfuerit in sagis quæ parantur tecto, id est, unum sagum quod amplius est, ex medietate eius operies posteriora tabernaculi.
{26:12} Then what will be left over of the canopies which are prepared for the roof, that is, one canopy which is in excess, from half of it you shall cover the back of the tabernacle.

{26:13} Et cubitus ex una parte pendebit, et alter ex altera qui plus est in sagorum longitudine, utrumque latus tabernaculi protegens.
{26:13} And one cubit will hang down on one side, and another on the other side, which is more than the length of the curtains, protecting both sides of the tabernacle.

~ Here we learn that the ‘doubled’ canopy is not literally doubled in half, but folded so that one cubit of additional length is given to the overhang. This must have been folded toward the inside, rather than the outside, so that the fold would not collect rain.

{26:14} Facies et operimentum aliud tecto de pellibus arietum rubricatis: et super hoc rursum aliud operimentum de ianthinis pellibus.
{26:14} You shall also make another covering for the roof from the skins of rams, dyed-red, and above that again, another covering of violet-colored skins.

~ It is unclear from which animal these violet-colored skins came.

{26:15} Facies et tabulas stantes tabernaculi de lignis setim,
{26:15} You shall also make the standing panels of the tabernacle from setim wood.

{26:16} quæ singulæ denos cubitos in longitudine habeant, et in latitudine singulos ac semissem.
{26:16} Of these, each shall have ten cubits in length, and in width, one and one half.

{26:17} In lateribus tabulæ, duæ incastraturæ fient, quibus tabula alteri tabulæ connectatur: atque in hunc modum cunctæ tabulæ parabuntur.
{26:17} At the sides of the panels, there shall be made two dovetails, by which one panel may be connected to another panel; and in this way all the panels shall be prepared.

{26:18} Quarum viginti erunt in latere meridiano quod vergit ad Austrum.
{26:18} Of these, twenty shall be at the meridian, which lies toward the south.

{26:19} Quibus quadraginta bases argenteas fundes, ut binæ bases singulis tabulis per duos angulos subiiciantur.
{26:19} For these, you shall cast forty bases of silver, so that two bases will lie under each panel at its two corners.

{26:20} In latere quoque secundo tabernaculi quod vergit ad Aquilonem, viginti tabulæ erunt,
{26:20} Likewise, at the second side of the tabernacle, which lies to the north, there shall be twenty panels,

{26:21} quadraginta habentes bases argenteas: binæ bases singulis tabulis supponentur.
{26:21} having forty bases of silver; two bases shall support each panel.

{26:22} Ad occidentalem vero plagam tabernaculi facies sex tabulas,
{26:22} Truly, toward the western part of the tabernacle, you shall make six panels,

{26:23} et rursum alias duas quæ in angulis erigantur post tergum tabernaculi.
{26:23} and again another two, which will be raised at the corners, behind the back of the tabernacle.

~ The raised corners made the Tabernacle asymmetrical, so that the back corners were the highest part of the tent.

{26:24} Eruntque coniunctæ a deorsum usque sursum, et una omnes compago retinebit. Duabus quoque tabulis quæ in angulis ponendæ sunt, similis iunctura servabitur.
{26:24} And these shall be joined together from bottom to top, and one joint shall retain them all. Likewise, two of the panels, which will be set at the corners, shall be served by similar joints.

{26:25} Et erunt simul tabulæ octo, bases earum argenteæ sedecim, duabus basibus per unam tabulam supputatis.
{26:25} And together these will be eight panels, and their bases of silver, sixteen, counting two bases for each panel.

~ The west side had 8 panels, but the east only had 6, because the east end had the two panel (three royal cubit) opening for the width of the entrance. This entrance width of just under 5 feet, 2 inches, was needed to allow two men to enter side by side, carrying the ark and the tables for the Sanctuary.

{26:26} Facies et vectes de lignis setim quinque ad continendas tabulas in uno latere tabernaculi,
{26:26} You shall also make five bars of setim wood, to connect the panels on one side of the tabernacle,

{26:27} et quinque alios in altero, et eiusdem numeri ad occidentalem plagam:
{26:27} and five others on the other side, and the same number toward the western part.

{26:28} qui mittentur per medias tabulas a summo usque ad summum.
{26:28} These shall be set along the middle of the panels, from one end all the way to the other end.

~ Or, ‘through the middle of the panels.’

{26:29} Ipsas quoque tabulas deaurabis, et fundes in eis annulos aureos per quos vectes tabulata contineant: quos operies laminis aureis.
{26:29} Likewise, the panels themselves you shall overlay with gold, and you shall establish rings of gold in them, by which the bars of the panels may be connected. These you shall cover with layers of gold.

{26:30} Et eriges tabernaculum iuxta exemplar quod tibi in Monte monstratum est.
{26:30} And you shall raise the tabernacle according to the example which was shown to you on the mountain.

{26:31} Facies et velum de hyacintho, et purpura, coccoque bis tincto, et bysso retorta, opere plumario et pulchra varietate contextum:
{26:31} You shall also make a veil of hyacinth, and purple, and twice-dyed scarlet, and fine twisted linen, wrought with a diversity of continuous and beautiful embroidery.

{26:32} quod appendes ante quattuor columnas de lignis setim, quæ ipsæ quidem deauratæ erunt, et habebunt capita aurea, sed bases argenteas.
{26:32} And you shall suspend it before four columns of setim wood, which themselves certainly shall be overlaid with gold, and have heads of gold, but bases of silver.

{26:33} Inseretur autem velum per circulos, intra quod pones arcam testimonii, quo et Sanctuarium, et Sanctuarii sanctuaria dividentur.
{26:33} Then the veil shall be inserted through the rings. Beyond the veil, you shall place the ark of the testimony, where both the Sanctuary and the Sanctuary of Sanctuaries shall be divided.

{26:34} Pones et propitiatorium super arcam testimonii in Sancto sanctorum:
{26:34} And you shall place the propitiatory over the ark of the testimony, in the Holy of Holies.

{26:35} mensamque extra velum: et contra mensam candelabrum in latere tabernaculi meridiano: mensa enim stabit in parte Aquilonis.
{26:35} And the table shall be outside the veil. And opposite the table shall be the lampstand, in the meridian of the tabernacle. For the table shall stand at the north side.

{26:36} Facies et tentorium in introitu tabernaculi de hyacintho, et purpura, coccoque bis tincto, et bysso retorta, opere plumarii.
{26:36} You shall also make a tent at the entrance of the tabernacle from hyacinth, and purple, and twice-dyed scarlet, and fine twisted linen, wrought with embroidery.

~ This tent was outside of the Tabernacle, forming a covered entryway, which protected the Tabernacle from wind and rain and dust.

{26:37} Et quinque columnas deaurabis lignorum setim, ante quas ducetur tentorium: quarum erunt capita aurea, et bases æneæ.
{26:37} And you shall overlay with gold five columns of setim wood, over which the tent shall be drawn. The heads of these shall be of gold, and the bases of brass.”

[Exodus 27]
[Exodus 27]

{27:1} Facies et altare de lignis setim, quod habebit quinque cubitus in longitudine, et totidem in latitudine, id est, quadrum, et tres cubitos in altitudine.
{27:1} “You shall also make an altar of setim wood, which will have five cubits in length, and the same in width, that is, four equal sides, and three cubits in height.

{27:2} Cornua autem per quattuor angulos ex ipso erunt: et operies illud ære.
{27:2} Now there shall be horns at the four corners of it, and you shall cover it with brass.

{27:3} Faciesque in usus eius lebetes ad suscipiendos cineres, et forcipes atque fuscinulas, et ignium receptacula. Omnia vasa ex ære fabricabis:
{27:3} And you shall make, for its uses, pans to receive the ashes, and tongs as well as small hooks, and receptacles for fire. You shall fabricate all of its vessels from brass,

{27:4} Craticulamque in modum retis æneam: per cuius quattuor angulos erunt quattuor annuli ænei,
{27:4} along with a grating of brass in the manner of a net. At its four corners there shall be four rings of brass,

{27:5} quos pones subter arulam altaris: eritque craticula usque ad altaris medium.
{27:5} which you shall place under the base of the altar. And the grating will extend even to the middle of the altar.

{27:6} Facies et vectes altaris de lignis setim duos, quos operies laminis æneis:
{27:6} You shall also make, for the altar, two bars of setim wood, which you shall cover with layers of brass.

{27:7} et induces per circulos, eruntque ex utroque latere altaris ad portandum.
{27:7} And you shall lead them through the rings, and they will be on both sides of the altar to carry it.

{27:8} Non solidum, sed inane et cavum intrinsecus facies illud, sicut tibi in Monte monstratum est.
{27:8} You shall not make it solid, but empty and hollow at the interior, just as it was shown to you on the mountain.

{27:9} Facies et atrium tabernaculi, in cuius australi plaga contra meridiem erunt tentoria de bysso retorta: centum cubitos unum latus tenebit in longitudine.
{27:9} You shall also make the atrium of the tabernacle, at the southern part of which, opposite the meridian, there shall be hangings of fine twisted linen: one side extending for one hundred cubits in length.

{27:10} Et columnas viginti cum basibus totidem æneis, quæ capita cum cælaturis suis habebunt argentea.
{27:10} And you shall make twenty columns with the same number of bases of brass, the heads of which, with their engravings, shall be made of silver.

{27:11} Similiter et in latere aquilonis per longum erunt tentoria centum cubitorum, columnæ viginti, et bases æneæ eiusdem numeri, et capita earum cum cælaturis suis argentea.
{27:11} In like manner also, throughout the length of the north side, there shall be hangings of one hundred cubits, and twenty columns, and the same number of bases of brass, and their heads with their engravings of silver.

{27:12} In latitudine vero atrii, quod respicit ad occidentem, erunt tentoria per quinquaginta cubitos, et columnæ decem, basesque totidem.
{27:12} Yet truly, along the width of the atrium that looks out toward the west, there shall be hangings of fifty cubits, and ten columns, and the same number of bases.

{27:13} In ea quoque atrii latitudine, quæ respicit ad orientem, quinquaginta cubiti erunt,
{27:13} Likewise, along the width of the atrium that looks out toward the east, there shall be fifty cubits,

{27:14} in quibus quindecim cubitorum tentoria lateri uno deputabuntur, columnæque tres, et bases totidem:
{27:14} along which there shall be assigned hangings of fifteen cubits for one side, and three columns, and the same number of bases.

{27:15} et in latere altero erunt tentoria cubitos obtinentia quindecim, columnæ tres, et bases totidem.
{27:15} And, along the other side, there shall be hangings occupying fifteen cubits, with three columns and the same number of bases.

{27:16} In introitu vero atrii fiet tentorium cubitorum viginti ex hyacintho et purpura, coccoque bis tincto, et bysso retorta, opere plumarii: columnas habebit quattuor, cum basibus totidem.
{27:16} Yet truly, at the entrance of the atrium, there shall be made a hanging of twenty cubits, of hyacinth and purple, and twice-dyed scarlet, and fine twisted linen, wrought with embroidery. It shall have four columns, with the same number of bases.

{27:17} Omnes columnæ atrii per circuitum vestitæ erunt argenteis laminis, capitibus argenteis, et basibus æneis.
{27:17} All the columns surrounding the atrium shall be clothed with layers of silver, with silver heads, and with bases of brass.

{27:18} In longitudine occupabit atrium cubitos centum, in latitudine quinquaginta, altitudo quinque cubitorum erit: fietque de bysso retorta, et habebit bases æneas.
{27:18} In length, the atrium shall occupy one hundred cubits, in width, fifty; the height shall be of five cubits. And it shall be made of fine twisted linen, and it shall have bases of brass.

{27:19} Cuncta vasa tabernaculi in omnes usus et ceremonias, tam paxillos eius quam atrii, ex ære facies.
{27:19} All the vessels of the tabernacle, for all uses and ceremonies, even to the tent pegs for its atrium, you shall make of brass.

{27:20} Præcipe filiis Israel ut afferant tibi oleum de arboribus olivarum purissimum, piloque contusum: ut ardeat lucerna semper
{27:20} Instruct the sons of Israel so that they may bring you the purest oil of the olive trees, crushed with a pestle, so that a lamp may always burn

{27:21} in tabernaculo testimonii, extra velum quod oppansum est testimonio. Et collocabunt eam Aaron et filii eius, ut usque mane luceat coram Domino. Perpetuus erit cultus per successiones eorum a filiis Israel.
{27:21} in the tabernacle of the testimony, outside of the veil that enshrouds the testimony. And Aaron and his sons shall arrange it, so that it may give light in the presence of the Lord, until morning. This shall be a perpetual observance among the sons of Israel, throughout their successions.”