V. 1. 2. These are the words 2c.
This is a description of the land. The Hebrews use one and the same word "beyond" [XXXX, trans] when they want to say on that (ultra) or on this (citra) side of the Jordan, so that one can only judge from the position which the speaker and the hearer take whether one must say "beyond" or "this side".
Furthermore, a desert is called with them not because there are no people or things there, since in the Scriptures many cities which are situated in the desert are described, but because it is a woody place. The Hebrew XXXXX. is therefore correctly translated with "Gefilde", because it actually means a plain, where without forests and mountains flat areas (campi) extend far, from German: ein Feld. And see that Moses [4 Mos. 22, 1. 33, 48.] here makes "the fields of Moab" in the desert, by contrasting, as it were, the fields of the desert, as if it were a field in a wooded area (silvestribus).
"The red sea" it is called by the Greeks, but in Hebrew: the sea that is called, which is full of reed grass or rushes. It seems that Jerome [in the Vulgate translated the word XXXXX) wrongly: "Where there is a lot of gold", since it is more probable 1) that "Disahab" is the proper name of a place, which means abundance of gold. For also elsewhere the same man makes generic names out of proper names and vice versa. This mistake can easily occur in the Hebrew language.
But the following description of the country,
1) Instead of vero simitius in the editions we have assumed Vsrisiinilius.
Since he says, "toward the Red Sea, between Paran and Thophel, Laban, Hazeroth and Disahab, eleven days' journey from Horeb, through the way of Mount Seir to Kadeshbarnea," let us leave it to the inhabitants of those places, so that we will not labor in vain over uncertain things.
V. 3-5. And it happened in the fortieth year 2c.
This is the description of the time. The fortieth year here is the exodus from Egypt; in the eleventh month, ain first day of the month, namely at the end of the life of Moses, who should still be with them almost two months, in which he makes his will and tells them valet.
But notice this: "He spoke to the children of Israel all things as the Lord had commanded him. He speaks nothing but what the LORD commanded him, for he repeats it and inculcates it to the utmost, so that he teaches that one should speak nothing among the people of God but what one is sure is the word of God, yes, even that is not enough, that one is sure it is the word of God, but by the commandment of God each one must be compelled to proclaim the word of God, as he says here: "All that the LORD had commanded him." He does not say: what the LORD had inspired him with, as ungodly men vainly please themselves 2) because of the inspiration (afflatu) of the Holy Spirit, since they make themselves believe that they do not err in their essays and counsel. For what is said here: "It was Moses' task to interpret the law" also includes that he spoke nothing but what God commanded.
2; It seems to us that plaoont is better read instead of placonilb. After that ww have translated.
V. 6. The Lord our God spoke to us at Mount Horeb, saying: You have been long enough at this mountain 2c.
Here begins the narrative, in which he repeats the whole story beautifully and summarizes it briefly, citing the benefits and miracles of God and at the same time the works of ungodly men, so that he may praise the glory and honor of God, in order to entice the people, instructed by experience, to trust in the goodness of God and fear His wrath, so that they may in this way be sent to receive His law from the heart. For this is the very best preparation for hearing the law, and for stimulating the listener, which is done through the evangelical praise of God's mercy and wrath.
"Horeb" and Sinai are the same. Furthermore, Jerome is somewhat obscure here, since he says [v. 6.]: Sufficit vobis [It is enough for you), likewise [v. 7.): Revertimini [Return). For he does not command them to return, but after they had stayed at Sinai almost a whole year, during which they had received the law, built the tabernacle, and ordered the priesthood and the authorities for the right government of the people, When the people had been divided and numbered into bands and armies, and everything had been put in order, he commanded that they should set out in the second year, in the second month, and go in order and armed on a straight road to the land of Canaan, where they could come by the way of Mount Seir in eleven days. This is what he says here, "You have been long enough at this mountain; turn, and go, that you may come to the mountain of the Amorites." And so they departed and came to their twenty-third camp at Pharan or Kadesh, which is also called Zin, as the 4th book of Moses [Cap. 20, 1. and 3.], 36.] teaches.
V. 7. f. To the mountain of the Amorite 2c. (Ad montem Amorraei).
Let it be said here once and for all for unlearned people that mountain (montem) here and at
1) According to the counting of the camps in the 33rd chapter of the 4th book of Moses, the twenty-first camp was at Kadesh after the exodus from Sinai [v. 16.s.
The word Ephraim is taken in similar passages, in which it indicates countries and peoples, for mountainous regions, or rather for a whole country in which there are various mountains. Therefore we often read: On the mountain Ephraim, on the mountain Juda. So also here: "The mountain of the Amorite." Then the singular Amor- raeus stands for the plural or for the name of the people, not for a single person.
V. 9-12. Then I spoke to you at the same time 2c.
Namely, while you were still at Mount Sinai (of which he had said [v. 6]: "The Lord spoke with us at Mount Horeb"). But he said this 2 Mos. 18, 14. on the input of Jethro, before they had received the law. Therefore this subject is set later in the narrative, which in fact happened earlier than the previous.
Dear one, note here that one looks around for persons and authorities rather than the laws are given, because laws are made in vain if the people are not there who administer and execute them; and at the same time that the authorities are an office which must bear the work, burdens and quarrels of the people, that they recognize themselves as a servant and do not consider themselves a master, as love requires. Those, however, who seek their benefit, idleness and rest in the magisterial office, wrongly bring it about that the people must rather serve them, and use the people's disadvantages for their own good will.
"Toil" [v. 12.] he calls the constant busyness and perpetual (paratam) affliction for the people to govern them, by which they [the rulers) are deprived of rest and repose.
He calls "burden" the exceedingly kind patience in bearing the weakness and uncouth customs of the people. If a person in authority is not gifted with this, and wants to enforce everything according to the severity of the law, he will rather spoil the people than raise them up. One must know the saying of the Emperor Frederick the Third: He who cannot see through the fingers cannot govern.
"Hader" are the trades that the people among
2) We have adopted xsrvarss with the Wittenberg and the Jena instead of parvorsi in the Erlanger.
In order to settle these, the authorities are necessary. Thus nothing comes from the people to the authorities but trouble, care, patience, complaint and work, as that Bias rightly said: Regiment shows what kind of man one is, yes, as the scripture says, they are called gods [Psalm 82, 6.], because they shall shine in completely divine virtues, far above the pale of men, because they shall blessedly provide for the weak and manifold common people (varium corpus vulgi) under the empire of Satan in hostile country.
The interpolated words [v. 11]: "The Lord make you many thousand times more" 2c., are also in use with us, and indeed even Christianly, where one says of children or of cattle, about which it is well: God keep you, or God bless you. Namely, this has been handed down from time immemorial, or taken from this example of Moses, where immediately after saying that the people were multiplied like the stars of heaven, he adds: "God make you much more," as if he feared a spell, as our women are wont to suspect when the little children are praised to their faces by someone.
V. 13-16. Create wise men from among you 2c.
The animals are governed by force and art. Men must be governed by wisdom and understanding, because man has his strength (viget) in reason, which cannot be attained by putting a rope on him or thrusting a sword into him, but by the word, which comes to him through the ear; but when reason is taken captive by the word, the whole man is drawn and governed [and brought] whithersoever thou wilt.
And here you see that the authorities are to be chosen by the votes of the people, which also reason prescribes. Therefore also here the people is caught in this way by the word of Mosi, obeys willingly and praises Moshe. For that the authorities are imposed on the people against their will is dangerous or harmful. He calls them "well known people", because the people should know them, much
but more, because they are supposed to be people who are experienced and knowledgeable in things, so that you must understand that the "well-known" and the "knowledgeable" (scientes) people are the same. "Wise" are those who understand divine and human things, namely, who know the laws and rights and all that is necessary for the life of men. "Wise men" in Hebrew are called those who are observant and observe with keen judgment, or who have a watchful mind, so that they can make a right and sound judgment about all things, and understand what equity requires. For many things lead the wise astray if they are not also understanding, and many things deceive them if they are not experienced and knowledgeable.
So you see that in divine law no consideration is given to the rich, powerful, noble, strong, friends, in the administration of a magisterial office, as the world is wont to do, but to the wise, understanding and experienced, even if they are poor, despised and weak 2c.
And one has rightly (sane) raised the question whether it is better for a prince to be good but not understanding (imprudens), or for him to be understanding but at the same time also evil. Certainly Moses here requires both [that he be good and also understanding], however, if one cannot have both, it is better if he is wise and not good, than if he is good and not understanding, because a good [prince] absolutely does not rule in anything, but only lets himself be ruled, and that only by the very worst people. Even though a wise prince does harm to the good, he rules the bad at the same time, which is more necessary and suitable for the world, since it is nothing else than a great bunch of bad people. Moses also seems to approve this opinion here, since he first deals with the wisdom of the princes, and only afterwards with whether they are good.
V. 17, 18: Do not look at any person; likewise, do not shy away from anyone's person.
This is the highest and most difficult virtue of princes, namely equity and impartiality (simplicitas) in the court. For it is easy to judge the poor and the ignoble,
But to condemn powerful people, rich people, friends, to put blood relationship, honor, fear, favor, profit behind, and to look only at the matter, that is divine virtue. No prince does this who has not been made brave by the Holy Spirit through faith in God. That is why the world is full of princes, "but who will find one who is righteously pious?" says Solomon [Prov. 20:6]. How often this saying is repeated in the prophets, where they are accused of oppression and injustice against the poor, orphans and widows.
For the office of judgment is God's.
This passage is also strong for the civil authorities. For just as he says afterwards Cap. 32, 35, that vengeance is his, he also says here that judgment is his order. He says this for the comfort and admonition of the authorities, so that they may know that they are not doing their own thing, but God's, and that they may be sure that they are God's servants and are doing God's work and are in a blessed (salutis) state, so that they may dare to judge rightly and badly (simpliciter).
See also this, that before the law was given, he appointed judges to lay equity to our hearts. For the judges find living laws or the soul of the law. Therefore they are more and higher than the laws and also than the sword. Therefore, although they are to pass sentence according to the laws and execute it with the sword, they are to have both the law and the sword in their power, so that they do not use the laws against the laws, like those foolish people who stare unblinkingly at the law, do not look at the circumstances of the matter, and have only this in their mouths: Thus it is written, so let it be done. But of this elsewhere.
V. 19-26 [v. 20] You have come to the mountain of the Amorites.
Kadeshbarnea is near the land of Judah at noon. Therefore, when they had already reached the borders of the land of promise, Moses encouraged them and soothed their faith by repeating the promises.
so that they would go in without fear. But here faith falters, and unbelief overpowers the people, [us] to a miserable example, so that when they were already at the entrance of the land they were to take, they had to go back for punishment, and wander in the wilderness for thirty-eight years, until they all perished and no one entered, except Joshua and Caleb; only two of such a great number.
But this falling into unbelief began with a small and beautiful looking doubt, since they pretended that it was necessary to send scouts to explore the way; and they do not trust in the word of God, who had given them the promise, who had also led them through the Red Sea, where a way was impossible; as if he could not or would not also lead them in an open land well provided with ways. Thus do those distrust God in small things who had believed Him in great things, so that you may know that faith is not a work of free will, but of God's grace alone.
But this work of God is also wonderful, as are all His works. For the Jewish people had to fall, since they were already on the neck of the Amorites, so that the long-suffering of God would be praised, which would give those Gentiles, who were already to be killed, room for repentance, and they would be converted. Thus, with harm and danger for His own people, He also cares for the Gentiles, by striking the one, sparing the other, so that He may show that He is not only God of the Jews, but also of the Gentiles [Rom. 3, 29.However, this kindness and long-suffering of God becomes a snare and an offense to the Gentiles because of their blindness, so that they harden themselves and add impenitence, so that the wrath and the righteous judgment of God must come upon them in multitudes [Rom. 2, 5].
For who doubts that the Amorites, when they saw that the enemy had retreated and perished in the desert, and that they were now safe and free, accepted this conviction that they had God for themselves as a fighter against their enemies? And this work of God will be a trap for them, so that they will be measured because of their merits, and the wrath of God will be far from their hearts.
to other peoples, so that they now continue in their sins without fear. This is what the Psalm [Ps. 66, 5. Vulg.] says: "He is terrifying in his counsel over the children of men," and we see here an example on both sides of what unbelief and the blindness of men do in the world.
In the fourth book of Moses, Cap. 13, 2. f., Moses writes that the spies were sent by order of the Lord. How then does he say here that they were sent at the urging of the people? The whole of Scripture is like this, that it wants to interpret itself by comparing the passages from everywhere with each other, and that it wants to be understood by being the master (magistra) alone. And this is the most certain way to investigate the meaning of the Scriptures, if one strives for the right meaning by comparing the passages and observing them closely. Thus Moses said above that he had said, as it were, of his own accord: "Create wise men from among yourselves", while according to 2 Mos. 18, 17. he said this at the suggestion of Jethro. So it is certain here that the spies were sent because the people in their unbelief insisted on it, and that the Lord saw their weakness and gave in, and so said to Moses, Deut. 13, 3: "Send" 2c.
But the people sinned through this anxiety, and they began to base themselves on human counsel, not on the word of God alone. That is why such a great fall followed this little doubt, and, as Paul says [1 Cor. 5:6], "a little leaven leavened the whole dough". Thus the serpent struck down Eve, who at first doubted only a little, and soon was completely struck down by the unbelief with which he corrupted the whole human race. The word of God and faith are not to be joked about.
V. 27-33. The LORD is grieved for us 2c.
Behold, what a great fall is finally brought about by that very slight beginning of doubt and reliance on human counsel.
1) We have adopted with the Wittenberg and the Jena "SN8NIN instead of sensus in the Erlanger.
For now they have completely forgotten all the promises and miracles of God, have drowned in their counsel alone, and have become worthy of hearing false messengers and preachers, and, as Paul says 2 Thess. 2, 11: "God sends powerful errors to those who have not believed the truth." Those preach greater things than the thing itself, and these believe it, and instead of the right word of God they base themselves on the lies of men.
Only now the walls are built up to the sky, now the people are big and high, now there are Enakim, now the land eats its inhabitants [4 Mos. 13, 33]. After the word of God is lost, unbelief rages, and in vain Joshua and Caleb inculcate in them the promise and truth of God. The godlessness wins, and the lie gets the upper hand, the truth is beaten to the ground. Here is the fruit of human prudence and virtue in divine things.
At last they proceed to blaspheme, saying, "The Lord is grieved with us." Now this is the gratitude for so many miracles that have been shown to them. And who can duly magnify this exceedingly wicked example of unbelief? Notice, then, that unbelief makes the dangers more and greater than they are, but it regards the word of God as nothing. On the other hand, godliness considers all, even the greatest dangers, to be nothing, and considers the word of God to be a power of God, Rom. 1, 16, as Moses also says here [v. 29]: "Fear not" 2c., promising God's power and repeating the past examples to build up their faith, and contends powerfully by the word of God; but he does not judge anything.
Note: If Moses, who was equipped with so many words and signs of God, is not believed, but is forced to abandon the whole people to unbelief, why are we surprised that few believe us today, and the whole world rages in unbelief? Out of such a great number, only two adhere to Moses; yet even then he does not desist, or leave the ministry of the word and cease to be their leader (ducatus), but preaches in vain to the unbelievers. This is a great history and an excellent example of the divine word.
and human counsel, in which one can see how the almighty power of the Word stands in the world.
V. 34-39. But when the Lord heard your cry, he was angry and swore 2c.
From this passage is taken the verse in the 95th Psalm [v. 11]: "I swore at them in my wrath" 2c., and the example of this history is gloriously acted in the epistle to the Hebrews. But what is it that Moses [v. 37] says that the Lord was also angry with him for the sake of the people, since he had deserved this through his own sin, as is written in Numbers 20:12? Of course, he is hinting at a secret here. But according to the history I understand it in such a way that Moses, caused by the fact that he had to govern such a rebellious and unbelieving people, finally fell into unbelief, and he describes this here in such a way that the anger of the Lord struck him for their sake.
But this again is written for our learning and comfort, that we may not despair when we have sinned, since in this temptation not only many of the people, no doubt great and holy men, have fallen, but also that excellent man and exceedingly great leader of the people, Moses, together with his holy brother Aaron, that we may fear the Lord and mistrust Him, since we are all that we are by His power alone.
V. 40. But you turn and go 2c.
This is the plague, that they are forced to go back from the entrance into the land to the Red Sea, not to Egypt, but to the desert, so that they would be destroyed there in thirty-eight years.
V. 41-46. We have denounced the Lord, we want to go up 2c.
This one passage would be enough to refute free will, that we could know that nothing else is good for anything but what God works in us, as He says here [v. 42]: "For I am not among you." For what do they omit here that human counsel and strength can do? They have remorse, it does them
They are ready, they take up arms, they go up, and there is absolutely nothing lacking here that man can do. And yet, not only is it useless, it does no good, but it is also forbidden and condemned. Likewise, even after the punishment, and after they have suffered the defeat and weep and lament, he does not accept them, although they did so without hypocrisy out of all the powers of free will. But because they presumed to serve and please God by themselves and their work, and to deserve grace according to equity or justice (de congruo aut condigno), and did the works that were chosen by them, not commanded by God, they did everything in vain.
But this too was done to harden the Amorites, so that by multiplying their sins they hastened their downfall, since they came out victorious and believed that GOD was favorable to them. And behold the unsearchable judgments of GOD: to his people, who are presumptuous of their own strength, he allows nothing to go out happily; he allows them to be defeated and beaten, as if he were not their GOD; But the enemies, the Amorites, who trust in their own strength, he allows to be fortunate and victorious, so that you may know that it is more to be feared and a conspicuous sign of the constant wrath of God, when the wicked prosper in his way and gain victory in things that God has neither commanded nor works, but which he arranges according to his own counsel and in his own strength, as God has hitherto allowed to those who have been fortunate in their deceitfulness with human statutes.
Of the secret dentitions (mysteriis) in this chapter.
What I have often reminded elsewhere, I repeat here and want to remind again that the Christian reader, above all, applies his effort well by seeking the so-called literal sense, which alone is the whole essence of faith and Christian theology, which alone stands firm in tribulation and temptation, and overcomes the gates of hell with sin and death, and triumphs to the praise and glory of God. The
But allegory is often uncertain and unreliable and not at all certain to support faith, since it often depends on human guesswork and opinion. If someone relies on it, he relies on the cane of Egypt. Therefore, one should beware of Jerome, Origen and similar fathers, or read their writings with free judgment, yes, also of the whole Alexandrian school, of which the Jew Philo mentions (as Eusebius and Jerome testify) that it once excelled in such efforts for allegories. For the example of these, which has been praised and accepted too much, later writers have imitated in an unfortunate way, and at their discretion made and taught everything from the Scriptures, until some have drawn the words of God on the most incongruous oddities (monstra), and, as Jerome also complains about his time, bring the Scripture with itself iri contradiction by inappropriate (incongrua.) testimonies; of which misdeed he himself was also guilty.
Such people are those who nowadays interpret almost all the Scriptures of the Holy Virgin, where they find only one word that is of the female gender; Likewise, those who build monasteries out of the little town of Martha, make magistros nostros of the strong in Israel in the high schools, and similar, innumerable sillinesses (portenta), until at last one is found who has applied the whole Metamorphoses of Ovid to Christ, about which Jerome is justly indignant in the Epistle to Pauline, and calls them circulatores.
Therefore, Paul's rule must be followed here, that allegories should be regarded as something subordinate (secundo loco), and that they should be used to strengthen, adorn, and emphasize (locupletanda) the doctrine of faith, or, as he says in 1 Cor. 3, 11. f., that they are not the foundation, but are built upon the foundation, not as hay, wood, and stubble, but as silver, gold, and precious stones. This happens when prophecy, as Rom. 12, 7. prescribes, is similar to faith.
1) Luc. 10, 38. stands the word oustsüniu, which is, a fortified town. In Greek which is translated in our Bible by "market".
is that you take a certain saying before you that is found somewhere in Scripture, which is acted upon in the literal sense, and only then apply your allegory, which comes to the same thing (idem sonantem), not as if the allegory should prove or support the saying, but that it should be proved and supported from the saying, just as a building does not support the foundation, but is supported by the foundation.
In order for us to be able to allegorize safely, Paul has preceded us in 2 Cor. 3, 7. ff. where he deals with the whole of Moses in a very rich allegory by comparing the clarity of the face of Moses with the clarity of the face of Christ. According to this example, you can make an allegory in the right way by making the office of the law and sin and death out of Moses, just as the office of the gospel, grace and life out of Christ, as Paul teaches beautifully in the fourth and eighth chapters of the letter to the Romans. Furthermore, Paul makes of the One Face of Moses 2) one that can be seen in two ways, one veiled and one revealed. The veiled one he attributes to those who are only brought to works and hypocrisy by the service of the law. These never understand the power of the law, but their hearts remain blinded by the reading of the Old Testament, so that they neither recognize the glory of Christ nor sigh for it. He attributes what is revealed to those who do not do works through the law, but recognize sin and are killed, so that they long for grace.
The description of the place and the description of the time means the place itself, where the law is taught, that is, the people of the law, namely the synagogue, to which all words are appropriate, which Moses puts here, namely: I. "Beyond the Jordan", that is, since one has not yet passed from the law to grace, the gospel is also not yet taught publicly. 2. "In the regions of Moab," because there is the people who boast that they come from the fathers. For "Moab" means from the father. "We are Abraham's seed," they say. And "the fields
2) Instead of Llosss in the Erlanger and the Jenaer is to be read with the Wittenberger Llosi.
Moab" are what they have from the fathers, namely the name, the customs, the goods, the lineage and the promise of things to come. 3. "In the wilderness," because it is a barren and uncultivated people, when compared with the revelation of grace. 4. "Against the Red Sea" because this people has an abhorrence of the cross and the killing of the old man who was drowned in that sea. (5) Paran means boasting and glorying, and comes from the Hebrew, for this is what the generation of hypocrites is wont to do. (6) Tophel means falling, because they fall more and more every day, and it becomes worse with them, as the Christians are renewed every day. (7) Laban means white, indicating their beautiful appearance of godliness. (8) Hazeroth means courts, because the righteousness of the law is in the flesh by heart, and is never admitted to the sanctuary of the Spirit. 9. disahab is abundance of gold; the righteousness of works swallows up the riches of the world. (10) Eleven days' journey is but one removed from twelve; for the ministry of the law is very near to the apostolic ministry of the gospel, and yet it is distant from it. II. "The way of the mountain Seir" is the way of the laborers of the law, which is hard, mountainous, and rough, and "Seir," that is, full of brushwood; but the way of Christ is lovely, easy, and pleasant in the spirit of grace. 12. "The kings of the Amorites," who are slain beyond Jordan, mean that through the ministry of the law of God the efforts of men are outwardly rejected, and that they boast of the law of God alone, but still cannot reach it in spirit. For "Amorite" means an eloquent or garrulous man, namely philosophy and human theology, whose first king is "Sihon", that is, a desolator, because this kind of teacher devastates the Scriptures of GOD in an unbelievable way with various interpretations (aequivocationibus) and perverting the words to their opinion. The city "Hesbon", which in Hebrew means arts and reason, or everything that is conceived by reason and art, undoubtedly denotes the rational (rational) wisdom and (like
one says) verbose (verbosam) theology, which is imputed to the words of God; which makes godless Amorites, that is verbose seducers, and devastates everything, as then the Pharisees, and as now the high schools and the papacy do. The other is "Og", which is a cook who takes care of the belly. "Bashan" means fatness, because the kingdom of the Amorites with its godlessness and talkativeness deserves riches and abundance for the belly, as the examples are before our eyes.
"Ye are long enough" 2c. (V. 6.]. That here the Lord commands that they should go from KadesBarnea to the land of promise means that another doctrine would be, that of the Gospel, to which the Law and the Prophets bear witness, to which the Jews were to enter at the time of the New Testament. For "Kades" means something holy, "Barnea" a wandering or unstable son, as the people are, who trust in a worldly sanctuary and in uncertain works, but never have rest in their conscience. Therefore, this word was fulfilled at that time when John the Baptist and Christ began to teach that they should move from the righteousness and holiness of the flesh into the kingdom of God, saying [Matt. 3:2], "Repent, the kingdom of heaven is at hand," that is, the right land of promise.
This is where the wretched apostasy of the unbelieving synagogue begins, and all the disputatious men die under the wrath of God, as the epistle to the Hebrews treats in a dignified manner by giving this example of the unbelief of those who did not want to enter into the rest of God, pointing fingers, as it were, at KadesBarnea, the restless holiness. But the Jews did just this also in the whole time of the law, as often as they did not believe the holy prophets who commanded them to go out from Kadeshbarnea to the true righteousness, to the righteousness of faith; but especially this happened under Christ.
"The spies" who were sent out were the masters and teachers of this people who saw the glory and riches of the promise, but through distrust and out of fear of the cross and unwillingness to accept the
They went back to kill the flesh and turned the people away from the faith by ungodly teachings. Even during the whole time of the synagogue, they did not go in themselves, and resisted those who wanted to go in: There are giants, enakim, fortified and
large cities, a great and tall people. So the Jews said [Joh. 11, 48.]: "Lest the Romans come and take away our land and people", because they fear the power of the world. What "Enakim" and others are, we will see hereafter.