Day 41 — Book 1, Chapter 8, §5

Yesterday the witness was examined for honesty. Today his credentials are produced.

And notice what has happened to the sentence count. Yesterday: twelve sentences. Today: six — and one of them runs to a hundred and forty words. ★ When Calvin's sentence count collapses while his word count holds, he is doing something with shape, not with argument. Read the section aloud once before you analyse a word of it, and you will hear it: a long roll of thunder, then four short sentences that land like a gavel.

   THE FORENSIC SEQUENCE, THREE DAYS RUNNING

   Day 39 (S7)   OPPORTUNITY   you cannot invent a nation's past
                                in front of the nation
   Day 40 (S4–11) MOTIVE        every exhibit costs the author something
   Day 41 (S4–6)  ★ back to OPPORTUNITY — but sharpened:
                                he published it IN THE ASSEMBLY,
                                and he published it WHILE SCOLDING THEM

★ That last clause is the whole point of today, and almost nobody notices it on a first reading. Calvin does not merely say Moses could not have fabricated miracles in front of eyewitnesses. He says something much harder to answer: Moses could not have fabricated miracles in front of eyewitnesses while simultaneously accusing those eyewitnesses of unbelief, obstinacy and ingratitude. A flatterer might slip a false memory past a crowd. A scold cannot. The man who is berating you is the last man on earth who can also lie to you about what you saw. Underline S6 twice.

⚠️ And before the argument, the catalogue. Ten items, no finite verb, held in the air for a hundred words until a dash releases them into did not God by all these proclaim aloud...? If you cannot say what those ten noun phrases are doing grammatically, you cannot read the sentence. They are not the subject. Find out what they are.

Today's 3 Big Points — write them down now:

1. so many does NOT mean "very many." S1: The many striking miracles which Moses relates are **so many** sanctions of the law delivered. ⚠️ This is the Latin idiom tot sunt — "are just so many," "are precisely that number of." The sense is one-for-one: there is not a miracle in the list that is not itself a ratification of the law. A student who reads so many as an intensifier ("ever so many sanctions!") turns a distributive identity into a vague hurrah, and then cannot explain why many striking miracles and so many sit eleven words apart in the same sentence without redundancy. ★ Test: can you replace it with as many? If yes, it is the idiom.
2. The suspended catalogue and its resumptive pronoun. S2 hangs ten noun phrases outside the clause and then reaches back for them with by **all these**. ⚠️ This is left-dislocation, not fronting — and the difference is testable. A fronted object leaves a gap (Day 40 S2, S8: This stigma he might have passed ∅). A dislocated list leaves no gap, because a pronoun has already filled the slot. And inside the catalogue, learn the inventory: Calvin hangs modifiers on those ten nouns five different ways, and the ninth item contains a reduced clause whose subject is not the noun it follows.
3. Perfect-infinitive gapping under one modal — yesterday's machine, new fuel. S6: he **would have come** forward, and, ‹15 words of interruption›, **have boasted** that... = would have come ... and ‹would› have boasted. ⚠️ Yesterday the gap took a bare infinitive (but also ‹that he might› **save**). Today it takes a perfect infinitive (and ‹would› **have boasted**). Same machine, different fuel — and today the two halves are pried apart by a while-clause, which is exactly how examiners hide it. If you read have boasted as somehow following on from come forward in sequence, the sentence stops meaning anything.

Six sentences. S1, S2, S4 and S6 will take real time. Let's go.

5. The many striking miracles which Moses relates are so many sanctions of the law delivered, and the doctrine propounded, by him. His being carried up into the mount in a cloud; his remaining there forty days separated from human society; his countenance glistening during the promulgation of the law, as with meridian effulgence; the lightnings which flashed on every side; the voices and thunderings which echoed in the air; the clang of the trumpet blown by no human mouth; his entrance into the tabernacle, while a cloud hid him from the view of the people; the miraculous vindication of his authority, by the fearful destruction of Korah, Nathan, and Abiram, and all their impious faction; the stream instantly gushing forth from the rock when struck with his rod; the manna which rained from heaven at his prayer;—did not God by all these proclaim aloud that he was an undoubted prophet? If any one object that I am taking debatable points for granted, the cavil is easily answered. Moses published all these things in the assembly of the people. How, then, could he possibly impose on the very eye-witnesses of what was done? Is it conceivable that he would have come forward, and, while accusing the people of unbelief, obstinacy, ingratitude, and other crimes, have boasted that his doctrine had been confirmed in their own presence by miracles which they never saw? ✅ Text note (transcription). Three pieces of print-furniture were removed and nothing else was touched. (1) The footnote marker 22 standing immediately after by him. in S1 has been deleted from the running text (its content is reproduced below). (2) The page number 83 and the two-line running header CHAPTER 8. — THE CREDIBILITY OF SCRIPTURE SUFFICIENTLY PROVED IN SO / FAR… fall after the section and are not inside it. (3) Two words broken across line-ends — un- / doubted and eye- / witnesses — were rejoined; note that Beveridge's eye-witnesses keeps its real hyphen and is printed so above. The semicolon-plus-dash ;— before did not God is the source's own punctuation and is preserved exactly; it is the hinge of the whole sentence. 📎 Beveridge's footnote 22, attached to S1, reads: Exod. 24:18; Exod. 34:29; Exod. 19:16; Exod. 40:34 Numb. 16:24; Numb. 20:10; Numb. 11:9 — seven references for ten catalogue items (some cover two). ⚠️ The missing semicolon between Exod. 40:34 and Numb. 16:24 is in the source as printed. See Period 7, where each reference is matched to its item — and where one of them does not sit where you expect. ⚠️ One reading left exactly as Beveridge prints it. **Korah, Nathan, and Abiram**. The rebels of Numbers 16 are Korah, Dathan, and Abiram (קֹרַח, דָּתָן, אֲבִירָם). Nathan for Dathan is the same species of slip we flagged yesterday in “Simon and Levi” for Simeon — whether Beveridge's, his printer's, or our scan's cannot be settled from here. Quote it as printed; know that the man is Dathan. ★ Two consecutive days, two proper-name variants. Start expecting them. ℹ️ On the count. Six sentences of Calvin. S2 alone is roughly 140 words and contains ten semicolon-separated members, but it has one main clause and one terminal question mark. Semicolons do not end sentences. S2 stays S2.

  ── PART A: THE CREDENTIALS (S1–S2) ──

[THE THESIS]  S1  [ The many striking miracles (which Moses RELATES) ]
                  ARE  ** SO MANY **  SANCTIONS
                       of the law   ‹which was› DELIVERED ,
                       and the doctrine ‹which was› PROPOUNDED ,
                                                    BY HIM
                            ↑ ⚠️ so many = tot = 「바로 그만큼의」 (매우 많은 ✗)
                            ↑ 두 과거분사가 하나의 by-구를 공유 (agent gapping)
                            ↑ sanction < sancire = 법을 비준하는 조항

[⚠️ THE CATALOGUE — 10 items, NO finite verb]
              S2  ① His BEING CARRIED UP into the mount in a cloud ;
                  ② his REMAINING there forty days
                       (separated from human society) ;
                  ③ his countenance GLISTENING (during the
                       promulgation of the law,) as with
                       MERIDIAN EFFULGENCE ;
                  ④ the lightnings [ WHICH FLASHED on every side ] ;
                  ⑤ the voices and thunderings [ WHICH ECHOED in the air ] ;
                  ⑥ the clang of the trumpet ‹which was› BLOWN
                       by no human mouth ;
                  ⑦ his entrance into the tabernacle,
                       ( WHILE a cloud HID him from the view of the people ) ;
                  ⑧ the miraculous vindication of his authority,
                       BY the fearful destruction of Korah, Nathan,
                       and Abiram, and all their impious faction ;
                  ⑨ the stream (instantly GUSHING FORTH) from the rock
                       ( WHEN ‹the rock was› STRUCK with his rod ) ;
                  ⑩ the manna [ WHICH RAINED from heaven at his prayer ] ;
                  ────────────────────  ;—  ← THE HINGE
                  → DID NOT God ( BY ** ALL THESE ** ) PROCLAIM ALOUD
                       [ that he was an UNDOUBTED PROPHET ] ?
                            ↑ ★ 10개 명사구는 주어가 아니다 (좌향 전위)
                            ↑ all these = 되받는 대명사(resumptive) → 빈자리 없음
                            ↑ did not S V ...? = 부정의문 = 강한 단언

  ── PART B: THE OBJECTION, RAISED BY CALVIN HIMSELF (S3) ──

[SELF-OBJECTION] S3  IF any one ** OBJECT ** (⚠️ 접속법, objects ✗)
                       [ that I am TAKING DEBATABLE POINTS FOR GRANTED ]
                     → the CAVIL is EASILY ANSWERED
                            ↑ 상대가 걸 혐의(선결문제 요구)를 스스로 명명
                            ↑ cavil = Day34·37·40 에 이어 네 번째

  ── PART C: THE ANSWER — NINE WORDS AND TWO QUESTIONS (S4–S6) ──

[★ THE VERDICT]  S4  MOSES PUBLISHED all these things
                       ** IN THE ASSEMBLY OF THE PEOPLE **
                            ↑ 9단어. 칼빈의 문장이 짧아지면 그게 판결이다.
                            ↑ published = 공표하다 (출판 ✗)
                            ↑ 논증 전체가 이 전치사구 하나에 얹혀 있다

[NEG-ASSERTIVE]  S5  HOW, then, COULD he POSSIBLY IMPOSE ON
                       the ** VERY ** eye-witnesses [ of what was done ] ?
                            ↑ = 그는 결코 속일 수 없었다
                            ↑ impose on = 속이다 (부담 지우다 ✗) < imposture

[★★ THE KILLER]  S6  IS IT CONCEIVABLE [ that he WOULD HAVE COME FORWARD ,
                       and , ( WHILE ‹he was› ACCUSING the people
                         of unbelief, obstinacy, ingratitude,
                         and other crimes , )
                       ‹would› HAVE BOASTED
                         [ that his doctrine HAD BEEN CONFIRMED
                           ** IN THEIR OWN PRESENCE **
                           by miracles [ WHICH THEY NEVER SAW ] ] ] ?
                            ↑ 하나의 would 아래 완료부정사 2개 (gapping)
                            ↑ 사이에 15단어 삽입 = 함정 설계
                            ↑ in their own presence ← S4 의 in the assembly

Examiner's Eye — three, and the second is where the class will die.

⑴ so many (S1). The distractor writes "Calvin emphasises that Moses performed a great number of miracles." ⚠️ That is not what the sentence says. It says each miracle is a sanction — a one-to-one identity, not a quantity. Direction of the claim: qualitative, not quantitative.

⑵ ★ The grammatical status of the catalogue. Ask yourself now, before Period 3: is His being carried up into the mount the subject of did not God proclaim? If you hesitated, you have found the trap. It is not, it cannot be, and the proof is one word long: **these**. The slot is already occupied. ⚠️ Yesterday's fronting left a gap; today's dislocation leaves a pronoun. Learn to tell them apart by looking for the hole.

⑶ S3 → S4. The distractor reverses the audience: "Moses related these things to a later generation." The text says **in the assembly of the people** and the **very** eye-witnesses and in their **own** presence — three times in three sentences. ★ When Calvin says a thing three times in three sentences, that is where the examiner will cut.

Formula 1 — Fronting vs. Dislocation: find the hole

┌──────────────────────────────────────────────────────────────────────┐
│  ① FRONTING (Day 40) — the fronted phrase IS the argument           │
│                                                                      │
│     [ OBJECT ] , S ... V ∅                                          │
│     "This stigma he certainly might have passed in silence ∅."      │
│     → the object slot is EMPTY. There is a GAP.                     │
│                                                                      │
│  ② LEFT-DISLOCATION (today S2) — the phrase sits OUTSIDE            │
│                                                                      │
│     [ NP ; NP ; NP ; ... ] — ... PRONOUN ...  ?                     │
│     "His being carried up ...; the manna which rained ...;—         │
│      did not God by ALL THESE proclaim aloud that ...?"             │
│     → the slot is FILLED by `all these`. There is NO gap.           │
│                                                                      │
│  ⚠️ ONE-STEP DIAGNOSTIC:                                            │
│        Is there a verb or preposition missing its complement?       │
│          YES → fronting (find what fills the gap)                   │
│          NO, a pronoun is already there → dislocation               │
│                                                                      │
│  ⚠️ Also called nominativus pendens / "hanging nominative."         │
│     The list is NOT the subject. Do not conjugate to it.            │
└──────────────────────────────────────────────────────────────────────┘

변형 연습: The seed of religion in every breast; the fabric of the heavens; the order of the seasons; the strange constancy of the martyrs;—did not God by all these leave himself without excuse in the eyes of men? These proofs the Church has never been able to create ∅, though she has often been able to recognise them.

Formula 2 — Gapping under a modal: whatever form it took, it takes again

┌──────────────────────────────────────────────────────────────────────┐
│  S  MODAL  V₁ ... ,  and  ‹MODAL›  V₂ ...                           │
│                                                                      │
│  BARE INFINITIVE  (Day 40 S8)                                       │
│     not only that he MIGHT spare ..., but also ‹that he might› SAVE │
│     ✓ save        ✗ saving        ✗ to save                         │
│                                                                      │
│  PERFECT INFINITIVE  (today S6)                                     │
│     he WOULD HAVE COME forward, and ‹would› HAVE BOASTED that ...   │
│     ✓ have boasted    ✗ having boasted    ✗ boasted    ✗ has boasted│
│                                                                      │
│  ⚠️ THE INTERRUPTION IS THE TRAP.                                   │
│     ", and, ‹reduced clause of 15 words›, have boasted"             │
│     → the commas fence off the intruder. Strip the fence:           │
│         "...come forward, and ___ have boasted..."                  │
│         and the missing `would` is obvious.                         │
│                                                                      │
│  ⚠️ REDUCED ADVERBIAL CLAUSES inside the fence:                     │
│        while ‹he was› accusing   (today S6)                         │
│        when ‹he was› invested    (Day 40 S11)                       │
│        when ‹the rock was› struck (today S2 ⑨ — ⚠️ shifted subject) │
│     ALWAYS ask: what subject did the reduction delete?              │
└──────────────────────────────────────────────────────────────────────┘

변형 연습: Is it conceivable that Paul would have written to the Corinthians, and, while rebuking them for faction, incest, and drunkenness at the Lord's table, have appealed to signs which they had never witnessed among them?

Formula 3 — Three non-questions and one subjunctive

┌──────────────────────────────────────────────────────────────────────┐
│  ⓐ NEGATIVE INTERROGATIVE  = strong affirmative            (S2)     │
│       DID NOT God by all these PROCLAIM ... ?                       │
│       → "God certainly did proclaim."                               │
│                                                                      │
│  ⓑ NEGATIVE-ASSERTIVE `how could`  = flat denial            (S5)     │
│       HOW, then, COULD he POSSIBLY impose on ... ?                   │
│       → "He could not possibly."   ⚠️ possibly STRENGTHENS.         │
│                                                                      │
│  ⓒ `IS IT CONCEIVABLE THAT ...?`  = the strongest denial    (S6)     │
│       → "It is not even thinkable."                                 │
│       ★ ESCALATION ACROSS THE SECTION:                              │
│          easily answered (S3) → could not possibly (S5)             │
│          → not even conceivable (S6)                                │
│                                                                      │
│  ⓓ CONDITIONAL PRESENT SUBJUNCTIVE                          (S3)     │
│       IF any one OBJECT that ...   (⚠️ not `objects`)               │
│       → bare stem after if/though/lest/unless = supposition          │
│       cf. Day 30 "if the Word DO not serve" ·                       │
│           Day 14 "though he BE ignorant"                            │
└──────────────────────────────────────────────────────────────────────┘

변형 연습: If any one object that the testimony of the Spirit is a private thing, the cavil is easily answered. Did not the same Spirit who spoke by the prophets seal their words in our hearts? How, then, could a believer possibly be left to the mere judgment of men? Is it conceivable that God would speak, and, while requiring faith of us, have withheld the means of certainty?

① What sanctions means, and why it decides the whole section. Scholastic theology had a settled term for what miracles do: they are confirmatio doctrinae — the confirmation of a doctrine. Aquinas puts it crisply (Summa Theologiae II-II q.178 a.1; cf. III q.43): the gratia gratis data of miracles is given ad confirmationem fidei — to confirm the faith preached, not to constitute it. ★ Calvin's sanctions of the law delivered, and the doctrine propounded sits squarely in that tradition, and the word order matters: the doctrine comes first and the miracle seals it.

⚠️ The practical consequence is the one people get backwards. A miracle, on this account, cannot establish a doctrine that contradicts the Word — because the seal cannot outrank the document it seals. Calvin makes the point with real force elsewhere, and Deut. 13:1–3 is his warrant: if a prophet gives a sign and it comes to pass, and then says "let us go after other gods," you shall not hearken. The sign is real; the doctrine judges it. ★ Miracle serves the Word; it never governs it. Hold that and you will read §5 correctly.

② The mass-witness argument, and where it comes from. The structure of S4–S6 — a claim about a public event, published to the public that would have to have been present — is one of the oldest arguments in apologetics.

   ITS CLASSICAL SHAPE

   1. The claim is about a PUBLIC event (not a private vision).
   2. It is published to the SAME COMMUNITY that would have witnessed it.
   3. That community is in a position to CONTRADICT.
   4. It does not contradict; it transmits.
   ⇒ The claim was not fabricated at the time and place alleged.

★ The most famous pre-modern version is Judah Halevi's Kuzari (c. 1140), which rests Judaism's claim on the national revelation at Sinai rather than on a prophet's private experience. Calvin, so far as the text shows, is not borrowing from Halevi; he is doing what a jurist does — Orléans and Bourges again — namely asking about the conditions under which testimony could have been challenged.

⚠️ Be honest about its limits, because the argument is often over-sold. Step 4 is doing enormous work, and it presupposes what a critic will dispute: that the tradition really did originate at the time and place claimed, rather than being formed later, when no one could check. ★ This is precisely the same discipline we applied to Day 40's criterion of embarrassment and Day 39's chronology: the argument-form is more robust than any particular dataset it is run on. Calvin's own hedging vocabulary in this chapter (it is, moreover, **probable**, Day 39 S8) shows he knows the difference between grades of evidence. Preserve his grading; do not upgrade it for him.

③ Where §5 sits in the architecture — the guardrail, day five.

   CH. 7  testimonium Spiritus Sancti internum   ← the FOUNDATION
   CH. 8  indicia: arrangement, majesty, antiquity,
          credibility, MIRACLES, prophecy, ...   ← the ADMINICULUM
                                                    (a vine-prop)

   Day 37 S1 governs every word you have read this week:
   "IN VAIN were the authority of Scripture fortified by argument ...
    IF UNACCOMPANIED BY an assurance higher and stronger
    than human Judgment can give."

⚠️ So: today's forensic argument, however good, props; it does not plant. This two-storey shape becomes the standard Reformed apologetic: Turretin, Institutio I.iv–vi; Belgic Confession art. 5; Westminster 1.5 (the marks of Scripture are listed at length — and many other incomparable excellencies — and then: **yet notwithstanding**, our full persuasion and assurance ... is from the inward work of the Holy Spirit); Bavinck, Reformed Dogmatics I.

④ Calvin on miracles as a polemical problem. Do not read §5 in a vacuum. In the Prefatory Address to Francis I, Calvin answers the Roman objection "you have no miracles" — his reply is that miracles attend the founding of doctrine, that the Reformation preaches no new doctrine but the old one already sealed, and that signs demanded in support of a new gospel would be signs against it. And IV.19 treats the sign-gifts as belonging to the apostolic foundation. ★ So Calvin's account of miracle is consistently architectural: signs seal a foundation, and a foundation is laid once. ⚠️ This is a position with real costs and real critics; note it accurately rather than endorsing or attacking it here.

⑤ The three-day forensic arc, complete. With today, the examination of Moses closes and you should be able to state it in one line each:

★ And S6 is the keystone because it fuses prongs: testimony against his own interest (Day 40) delivered before those who could refute it (Day 41). ⚠️ Meanwhile §6 (tomorrow) has already been signalled — Calvin will take up the charge of magic, and the fact that the miracles are combined with disagreeable circumstances.

⚠️ Over-reading guards — four.

1. so many is not a claim about quantity. The sentence is not Moses did a great many miracles; it is each miracle is a ratification. ★ Every essay that starts "Calvin marvels at the sheer number of Moses' miracles" has failed at word three.
2. §5 does not argue that miracles produce faith. It argues that miracles, published publicly, make fabrication incredible. That is a claim about credibility (the chapter's title word), not about faith (Chapter 7's word). ⚠️ Collapse the two and you have made Calvin an evidentialist, which the first sentence of the chapter forbids.
3. Do not build a doctrine of miracle out of this section. Calvin is not asking here what a miracle is, whether they continue, or how they relate to natural causes. He is running an argument about testimony. His actual theology of signs lies elsewhere (Prefatory Address; IV.19; the Deut. 13 principle). Match the doctrine to the passage that argues it.
4. The mass-witness argument establishes less than enthusiasts claim. It bears on fabrication at the time and place alleged. It does not, by itself, settle questions of transmission, composition, or genre — and it is not improved by being stated more loudly. ★ Calvin himself gives it a modest frame: he offers it as an answer to a cavil, not as a demonstration of inspiration.

A. The catalogue, item by item, matched to Beveridge's footnote 22.

1. Exod. 24:18 — items ① and ②. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. One verse covers both the cloud-ascent and the forty days. How Calvin uses it: as a public fact, not a mystical experience — the point is that the nation watched him go and watched him stay.
2. Exod. 34:29 — item ③. the skin of his face **shone** while he talked with him. Hebrew קָרַן qāran, denominative of qeren (horn) = to send out rays/horns of light. ★ The Vulgate's **cornuta** esset facies ("his face was horned") is why Michelangelo's Moses has horns. ⚠️ Beveridge's as with **meridian effulgence** is Calvin's simile, not the Hebrew: the text says shone; Calvin supplies like noon.
3. Exod. 19:16 — items ④, ⑤, ⑥. there were **thunders and lightnings**, and a thick cloud upon the mount, and the **voice of the trumpet** exceeding loud; so that all the people that was in the camp trembled. Hebrew קוֹל שֹׁפָר qôl šôfār. How Calvin uses it: note that he presses the text's silence — Exodus names no trumpeter, so Calvin writes blown by **no human mouth**. ★ An inference, correctly flagged as one by the phrasing.
4. Exod. 40:34 — item ⑦, and ⚠️ this is the one that does not sit where you expect it. Exod. 40:34–35 reads: a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle. And **Moses was not able to enter** into the tent of the congregation, because the cloud abode thereon. But Calvin's item ⑦ is his **entrance into** the tabernacle, while a cloud hid him from the view of the people. Entrance, not exclusion. ★ The picture Calvin describes is the one in Exod. 33:9 (the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses) and Num. 7:89 (when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him). ⚠️ Whether the compression is Calvin's, the editor's, or the footnote-maker's cannot be settled from Beveridge alone — but you should not cite Exod. 40:34 as the proof-text for a Mosaic entrance. Cite 33:9 / Num. 7:89, and note the cloud of 40:34–35 beside them. ★ This is exactly the kind of thing daily reading is for.
5. Num. 16:24 (with vv. 31–33) — item ⑧. the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah. ⚠️ Dathan, not Nathan. How Calvin uses it: as a judicial act — the miraculous **vindication** of his authority — the rebellion was a challenge to Moses' standing, and the judgment settled it.
6. Num. 20:10–11 — item ⑨. Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly. (Cf. Exod. 17:6, the earlier rock at Horeb.) ⚠️ Calvin cites the wonder and passes over Moses' own sin at Meribah (Num. 20:12) — because that is not the question here. ★ Worth noticing: the same episode that provides an indicium also contains the fault that kept Moses out of the land. Calvin's silence is scope-discipline, not evasion.
7. Num. 11:9 — item ⑩. And when the dew fell upon the camp in the night, the manna fell upon it. (The fuller account: Exod. 16, including the measure and the worms — which Calvin will use in §6, tomorrow.) How Calvin uses it: the manna which rained from heaven **at his prayer** — a daily, communal, edible miracle: the least deniable kind.

B. Behind the argument.

8. Exod. 19:9 — ★ the single best proof-text for S1's sanctions, and Calvin does not cite it. Lo, I come unto thee in a thick cloud, **that the people may hear when I speak with thee, and believe thee for ever**. The theophany is explicitly for the ratification of the mediator's credit. That is sanction in one verse.
9. Deut. 29:2–4 — ★ the biblical form of S4–S6, in Moses' own mouth. Ye have seen all that the LORD did before your eyes in the land of Egypt ... the great temptations which thine eyes have seen, the signs, and those great miracles: **yet the LORD hath not given you an heart to perceive**. ⚠️ Notice that verse 4 is Calvin's own doctrine of the insufficiency of evidence (I.5.14–15, Day 26) sitting inside the very text that makes the eyewitness appeal. The appeal to sight, and the confession that sight is not enough, are in the same paragraph of Deuteronomy.
10. Deut. 4:32–35 — Moses running the mass-witness argument himself: did ever people hear the voice of God speaking out of the midst of the fire, **as thou hast heard**, and live? Flagged already on Day 39; today it is doubly relevant.
11. Deut. 9:7; 31:27 — the textual basis of S6's list of accusations. Remember, and forget not, **how thou provokedst the LORD thy God to wrath** in the wilderness · I know thy **rebellion**, and thy **stiff neck**. ★ stiff neck (קְשֵׁה־עֹרֶף) is the Hebrew behind obstinacy. How Calvin uses it: these are the documents in which the miracles are reported — accusation and attestation in one book. That is S6's entire point.
12. Deut. 13:1–3 — the control on §5 that Calvin does not quote here. A sign that comes to pass does not authenticate a doctrine that leads away from the LORD. ★ The seal cannot outrank the document.
13. Acts 2:22 — the NT vocabulary for sanctions: Jesus of Nazareth, a man **approved of God** among you by miracles and wonders and signs — ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ δυνάμεσι καὶ τέρασι καὶ σημείοις — and note ἀποδείκνυμι, the same root as the ἀπόδειξις of 1 Cor. 2:4 you met on Day 37. ⚠️ Peter adds **as ye yourselves also know** — the identical public-checkability move as S4.
14. Heb. 2:3–4 — God also bearing them witness, both with signs and wonders ... and gifts of the Holy Ghost (συνεπιμαρτυροῦντος, co-attesting). ★ The precise NT statement of miracle-as-sanction: God countersigns the message.
15. John 5:36; 10:38 — the works that I do ... bear witness of me / though ye believe not me, believe the works. How Calvin uses it: not here — but this is the pattern S1 describes, and Christ himself puts the works second, after the word.
16. 1 Cor. 10:1–11 — Paul assuming the whole catalogue (cloud, sea, rock, manna) as shared public history with a Gentile congregation in Corinth. ⚠️ And v. 10, neither **murmur** ye (γογγύζω), links straight back to yesterday's Num. 12.
17. Luke 16:29–31 — the standing limit on every argument in Chapter 8: **if they hear not Moses and the prophets**, neither will they be persuaded, though one rose from the dead. ★ Calvin's own footnote to his own section, had he chosen to write it.

① 어법 — 밑줄 넷 중 어법상 틀린 것은?

Is it conceivable that he ⓐ would have come forward, and, while ⓑ accusing the people of unbelief, obstinacy, ingratitude, and other crimes, ⓒ having boasted that his doctrine ⓓ had been confirmed in their own presence by miracles which they never saw?

✨ 답안 보기 (클릭)정답: ⓒ

출제 의도. and coordinates two verb phrases under a single would: he would have come forward, and ‹would› **have boasted**. A gapped modal takes the same form it took the first time — here a perfect infinitive, have boasted. having boasted is a perfect participle; it cannot be governed by the elided would, and it silently converts a counterfactual into a sequence of facts, which destroys the sentence's meaning.

⚠️ The trap is the interruption. Fifteen words of while-clause sit between and and the gap, walled off by commas, and having boasted sounds like a natural continuation of the participial accusing. ★ Mechanical fix: find and, look left for the last modal, copy it right. (ⓐ correct: would have + p.p. = unrealized past. ⓑ correct: reduced adverbial clause, while ‹he was› accusing. ⓓ correct: past perfect inside the reported clause, anterior to the boasting.)

★ And note the family resemblance to yesterday's problem ①, where the answer was save, not saving. Two days, two gaps, the same wrong answer shape: an -ing form. Whatever the modal wanted, the gap wants it again.

② 내용일치 — 다음 중 §5의 내용과 일치하는 것은?

① Calvin argues that the sheer number of Moses' miracles is what distinguishes the law from the writings of the heathen. ② Calvin concedes that the miracles are debatable points and therefore sets them aside as unusable in argument. ③ Calvin's reply to the objection is that Moses recorded these events for a later generation, who received them on the authority of their fathers. ④ Calvin's reply to the objection is that Moses proclaimed these events publicly to the very people who had witnessed them, and did so while charging them with grave faults.

✨ 답안 보기 (클릭)정답: ④

출제 의도 — 오답 셋의 제작 원리를 각각 보라.

• ①은 so many 오독 — 오늘의 최고 인기 오답. S1 does not say the miracles were numerous; it says each miracle is a sanction (are **so many** sanctions = tot, one-for-one). ⚠️ The distractor also smuggles in a comparison with heathen writings that belongs to §1–§2, not §5. ★ Quantity vs. identity: get the direction of the claim right.
• ②는 방향 뒤집기(direction-flip). S3 raises the objection (If any one object that I am taking debatable points for granted) precisely in order to answer it: the cavil is **easily answered**. ⚠️ Built for the student who saw debatable points and stopped reading. Raising an objection ≠ conceding it. (You made this same error-type available yesterday with praeteritio; note that Calvin's self-objections come in two flavours — one he declines to answer (Day 40 S2, the Egyptians) and one he does answer (today S3). Tell them apart by the next sentence.)
• ③은 범위 초과 + 방향 뒤집기, 그리고 절의 척추를 정면으로 부순다. The text says in the **assembly of the people** (S4), the **very** eye-witnesses (S5), in their **own** presence (S6). ★ Three sentences, three assertions of the same locative claim — the exact opposite of "a later generation." ⚠️ This distractor is dangerous because it describes a perfectly reasonable historical position; it just is not the one on the page.
• ④는 S4 + S5 + S6 의 결합을 정확히 진술한다 — and note the second half (while charging them with grave faults), which is the clause most students skip. Without it, ④ would still be true but would miss what makes §5 more than a repetition of Day 39.

③ 영작 — 오늘의 공식을 적용해 영작하시오.

문제: 다음을 영어로 옮기되, (a) 여러 명사구를 앞에 늘어놓고 되받는 대명사로 회수할 것(좌향 전위 + resumptive), (b) 하나의 조동사 아래 완료부정사 두 개를 등위시키고 두 번째 조동사를 생략할 것, (c) if 뒤에 현재 접속법을 쓸 것.

빈 무덤; 두려워하던 제자들의 담대함; 원수였던 자의 회심; 사흘 만에 무너진 두려움 — 하나님은 이 모든 것을 통하여 그가 살아나셨음을 선포하지 않으셨는가? 혹 누가 이것들이 논란 중인 문제라고 반론한다면, 그 트집은 쉽게 답해진다. 사도들은 이 모든 것을 예루살렘 한복판에서 공표했다. 그들이 앞에 나서서, 자기 청중을 겁쟁이와 배신자로 고발하면서, 동시에 그 청중이 결코 보지 못한 일로 자기 교훈이 확증되었다고 큰소리쳤다는 것이 생각이나 할 수 있는 일인가?

✨ 답안 보기 (클릭)모범답안:

The empty tomb; the boldness of disciples who had been afraid; the conversion of one who had been an enemy; the terror broken within three days;—did not God by all these proclaim aloud that he was risen? If any one object that these are debatable points, the cavil is easily answered. The apostles published all these things in the midst of Jerusalem. Is it conceivable that they would have come forward, and, while accusing their hearers of cowardice and betrayal, have boasted that their doctrine had been confirmed by things which those hearers never saw?

출제 의도. Three machines, and each has a failure mode. (a) The four noun phrases are outside the clause; by **all these** is the resumptive that fills the slot — ⚠️ if you write did not God proclaim by ∅ and leave a gap, you have written fronting, not dislocation, and the sentence breaks. (b) they would have come forward, and ‹would› **have boasted** — ⚠️ having boasted or boasted fails, exactly as in problem ①; and note that the while-clause must sit between the two commas so the coordination survives. (c) If any one **object** — bare stem, no -s. ★ Acceptable variants: the empty tomb → the emptied grave; proclaim aloud → declare openly; in the midst of Jerusalem → in the assembly of the city; cowardice and betrayal → unbelief, cowardice, and desertion (three-item list is closer to Calvin's habit). ⚠️ Do not write so many proofs unless you mean the tot idiom — and if you do mean it, you have used today's first lesson correctly.

One-line summary. Calvin produces the credentials: the miracles Moses reports are, one for one, the ratifying seals of the law and doctrine he delivered (S1); ten of them are held suspended in a single unfinished sentence — cloud, forty days, blazing face, lightning, thunder, trumpet, tabernacle, the earth swallowing Korah's party, the struck rock, the manna — until a dash releases them into **did not God by all these proclaim aloud** that he was an undoubted prophet? (S2); and then, when the obvious objection arrives (you are assuming what is in dispute, S3), the answer takes nine words — Moses **published** all these things **in the assembly of the people** (S4) — and closes with two questions that escalate from impossible (S5) to unthinkable (S6), the last of which fuses this week's two forensic prongs into a single clause: no man can lie to a crowd about what they saw while he is busy accusing that same crowd of unbelief, obstinacy and ingratitude.

The three grammar points, re-checked:

1. so many = tot = one-for-one, not "very many." Substitution test: as many ✓. ⚠️ And sanction is the Roman-law sanctio, the ratifying clause — neither modern "approval" nor modern "penalty."
2. Dislocation vs. fronting — find the hole. Ten noun phrases + by **all these** = left-dislocation, no gap (today S2). This stigma he might have passed ∅ = fronting, gap (Day 40 S8). ⚠️ And inside the catalogue: five ways of hanging a modifier on a noun, one of which (⑨ when ‹the rock was› struck) takes its deleted subject from a noun that is not the head.
3. Gapping under a modal takes the same form twice. and ‹would› **have boasted** (perfect infinitive, today) ↔ but also ‹that he might› **save** (bare infinitive, Day 40). ⚠️ Never an -ing form. And the interruption between and and the gap is where the exam lives.

Homework (10 minutes).

• 구조 복원 (4 min). Take S2 and write out, on paper: (i) the main clause alone, with nothing else; (ii) the one word that proves the ten noun phrases are not the subject; (iii) each of the ten items labelled with its modifier-type from the Period 3 inventory (gerund / participle / full relative / reduced passive relative / adverbial clause / PP of means). Then answer in one sentence: in item ⑨, what is the deleted subject of when struck with his rod, and how do you know?
• 영작 (4 min). Write one sentence about the apostles at Pentecost that uses Formula 2 (perfect-infinitive gapping under one modal) with a reduced while-clause pushed between the two coordinated verbs. Material: Acts 2:22 (as ye yourselves also know) or Acts 2:23 (ye have taken, and by wicked hands have crucified — ★ note that the KJV verse itself contains a gapped auxiliary; find it).
• 내일 예습 (2 min). §6 opens For it is also worthy of remark, that the miracles which he relates are **combined with disagreeable circumstances**, which must have provoked opposition from the whole body of the people, if there had been the smallest ground for it. ★ The argument turns another quarter-turn: today the miracles were public; tomorrow they come attached to things the audience would have resented, which is Day 40's self-damaging-testimony argument applied to the miracle-reports themselves. ⚠️ Watch for the charge of magic (they ascribed them to magic, Exod. 9:11) and Calvin's answer from Lev. 20:27 — and note in advance that §6 in our source text carries a visible corruption (because the fact was too ascribed them to magic), so read that sentence slowly.

Where we stopped: Book 1, Ch. 8, §5 끝. 다음은 Book 1, Chapter 8, §6 (Day 42).