Day 43 — Book 1, Chapter 8, §7
0 — Orientation (1 minute) –
You left yesterday with a question on the board: why is prophecy a better proof than miracle, on Calvin's own terms? Today he answers it, and he answers it in the first sentence, in one word you already own.
as explained by **the event**.
⚠️ Event is not "a happening." You learned it on Day 42: e- + venire = what came out of it. The outcome. And that single word is the whole architecture of §7. Look at what it does to the burden of proof:
THE THREE PILLARS OF THE OLD TESTAMENT PROOF
Day 41 (§5) MIRACLES — needs EYEWITNESSES.
Calvin had to prove the audience
was in a position to object.
Day 42 (§6) ...defended — needs the ALTERNATIVE CAUSE ruled out.
Calvin had to profile a magician
and show Moses fails every marker.
Day 43 (§7) ★ PROPHECY — needs NEITHER.
It needs only two dates:
the date of the WRITING
and the date of the EVENT.
★ TIME does the verifying.
No witness can be bribed. No
alternative cause can be alleged.
You cannot conjure a fact
four hundred years downstream.
★ That is the escalation, and it is why §7 is structurally the strongest section in the chapter. Miracle asks you to trust a report. Prophecy asks you to compare two documents. ⚠️ And Calvin knows it, which is why he opens with the strongest verbal frame he has used all chapter: not it is probable, not it is worthy of remark — it is impossible to deny.
And then he does something audacious in S2 that you must not miss. He gives the objection the whole farm. Suppose that Moses was the inventor of the prophecy, **still**... ★ Fine — say he made it up. The argument survives, because the invention is dated too. A forged prophecy is still a prophecy that was written down before the thing happened. ⚠️ This is the single most important argumentative move of the section, and it lives entirely inside a two-word grammar pattern: Suppose ... still.
Then the middle of the section (S3–S7) does something to the tense that will catch you if you are half awake. Calvin switches to the present. Saul **is** anointed — the kingly office **seems** fixed — David **is** anointed — four hundred years **pass** away. ⚠️ Every one of these is a thousand-year-old past event. He is not being sloppy. He is putting you in the room while the prophecy is still unfulfilled, so that you cannot cheat by knowing the ending. That is the rhetorical engine of the five rhetorical questions, and it is a formula (Formula 4).
Today's 3 Big Points — write them down now:
Suppose (that) X, still Y— the concessive supposition. S2:**Suppose that** Moses was the inventor of the prophecy, **still**, after he committed it to writing, four hundred years pass away...⚠️ Two traps stacked. (a)Supposehere is not an imperative asking you to imagine; it is a conditional conjunction = even granting that. (b)stillis not temporal ("even now") but concessive ("even so, nevertheless"). ★ Get either one wrong and you will read Calvin as conceding his case instead of fortifying it. Family to build today:Suppose that…,Grant that…,Say that…,Admit that…,Be it that…— all of them concessive, all of them answered bystill / yet / nevertheless.Who dare say ...?—dareas a MODAL auxiliary, and the rhetorical question as a denial. S8:**Who dare say** that his anointing was regulated by human art...?⚠️ Notdares. Notdare to say. No-s, noto— because in this constructiondareis an auxiliary verb, not a lexical one. ★ Its twin isneed(need he fear?). And the question is not a question:Who dare say X?=No one can say X.Today Calvin fires five of these in a row (S4–S8) and they are the section's actual argument. A chain of rhetorical questions is a chain of assertions. Convert every one of them before you answer a comprehension item.make it palpable that ...— the anticipatory-object machine, back for a second day. S9:do not the predictions ... **make it palpable that** Moses spoke under divine inspiration?⚠️ Yesterday it wasleave **it** free for A to V. Today it ismake **it** palpable **that** S+V. Same 5th-pattern skeleton: V + it(dummy O) + OC + ‹extraposed real object›. ★ And today's version is buried inside a 26-word subject–verb separation with two interruptions —the predictions, (though obscure,) of the admission of the Gentiles into the divine covenant, (seeing they were not fulfilled till almost two thousand years after,) **make**. Find the verb before you read the modifiers. Always.
Eleven sentences. S1, S2, S8 and S9 will take real time. Let's go.
1 — Full Text (the whole § — 11 sentences, verbatim) –
7. Moreover, it is impossible to deny that he was guided by a prophetic spirit in assigning the first place to the tribe of Judah in the person of Jacob, especially if we take into view the fact itself, as explained by the event. Suppose that Moses was the inventor of the prophecy, still, after he committed it to writing, four hundred years pass away, during which no mention is made of a sceptre in the tribe of Judah. After Saul is anointed, the kingly office seems fixed in the tribe of Benjamin (1 Sam. 11:15; 16:13). When David is anointed by Samuel, what apparent ground is there for the transference? Who could have looked for a king out of the plebeian family of a herdsman? And out of seven brothers, who could have thought that the honour was destined for the youngest? And then by what means did he afterwards come within reach of the throne? Who dare say that his anointing was regulated by human art, or skill, or prudence, and was not rather the fulfilment of a divine prophecy? In like manner, do not the predictions, though obscure, of the admission of the Gentiles into the divine covenant, seeing they were not fulfilled till almost two thousand years after, make it palpable that Moses spoke under divine inspiration? I omit other predictions which so plainly betoken divine revelation, that all men of sound mind must see they were spoken by God. In short, his Song itself (Deut. 32) is a bright mirror in which God is manifestly seen. ✅ Text note. ★ A clean section — and after yesterday, say that with relief. Our source file source/Institutes_Beveridge_FULL.txt carries §7 at lines 3624–3639 with no transposition, no hyphenated line-break, no footnote marker, and no page number falling inside the section. The page number 79 and the running header CHAPTER 8. — THE CREDIBILITY OF SCRIPTURE SUFFICIENTLY PROVED IN SO / FAR… together with page number 84 fall after S11 and are not part of it. The only editorial act performed above was rejoining the printer's line-wraps and stripping the section number's leading whitespace. Every character of the prose is Beveridge's. ⚠️ But keep yesterday's habit. The Day 42 defect (a 34-word block transposed between S3 and S10) was invisible until someone tried to parse a stranded too. Rule adopted on Day 42 and reaffirmed today: check every stranded comparative, every so/too/such without its partner, and every pronoun without an antecedent. §7 passes all three checks. Run them anyway tomorrow. ℹ️ On the count. Eleven sentences — and note the shape of the eleven, because it is unusual and it is the section's rhetoric:
S1 statement ── the thesis
S2 statement ── the concession that costs nothing
S3 statement ── the setup
S4 QUESTION ?
S5 QUESTION ?
S6 QUESTION ? ★ FIVE CONSECUTIVE RHETORICAL QUESTIONS
S7 QUESTION ? = the entire proof from David
S8 QUESTION ?
S9 QUESTION ? ★ a sixth — but now on the GENTILES
S10 statement ── praeteritio ("I omit...")
S11 statement ── the seal
★ Six of eleven sentences end in a question mark, and not one of them is a question. ⚠️ This is Calvin at his most forensic: he has stopped narrating and started cross-examining. Feel the difference from §6, where the questions came singly. Today they come in a volley, and the volley is the argument.
2 — Structure at a Glance (board work) –
── PART A: THE THESIS AND THE FREE CONCESSION (S1–S2) ──
[★ THESIS] S1 MOREOVER , it IS IMPOSSIBLE TO DENY
[ that he WAS GUIDED by a ** PROPHETIC SPIRIT **
in ASSIGNING the first place to the tribe of JUDAH
( in the person of JACOB ) ] ,
** ESPECIALLY IF ** we TAKE INTO VIEW the fact itself ,
( as EXPLAINED by ** THE EVENT ** )
↑ it = 가주어 / to deny = 진주어
↑ in the person of Jacob = 창49장, 모세가 야곱의 입으로
↑ ★ the event = 결과·성취 (사건 ✗) — §7 전체의 검증 장치
[★ CONCESSION] S2 ** SUPPOSE THAT ** Moses WAS THE INVENTOR of the prophecy ,
** STILL ** , ( after he COMMITTED it TO WRITING , )
four hundred years ** PASS AWAY ** ,
( DURING WHICH no mention IS MADE of a sceptre
in the tribe of Judah )
↑ Suppose that ~ , still ~ = 양보 가정 (명령문 ✗)
↑ ★ 역사적 현재 개시: pass / is made
↑ ⚠️ 위조라 해도 '기록 시점'은 남는다 — 양보가 무해한 이유
── PART B: THE TRANSFERENCE, NARRATED IN THE PRESENT (S3) ──
[SETUP] S3 ( AFTER Saul IS ANOINTED , ) the kingly office
** SEEMS FIXED ** in the tribe of BENJAMIN
(1 Sam. 11:15 ; 16:13)
↑ seems = 그 시점에 서 있는 사람의 눈에는
↑ ⚠️ 예언과 정반대 방향으로 역사가 간다
── PART C: FIVE RHETORICAL QUESTIONS = FIVE DENIALS (S4–S8) ──
Q1 THE TRANSFER ITSELF
[EXIST-Q] S4 ( WHEN David IS ANOINTED by Samuel , )
WHAT APPARENT GROUND IS THERE for the ** TRANSFERENCE ** ?
↑ = 아무 근거도 없다
↑ transference = 왕권이 베냐민 → 유다로 옮겨감
Q2 THE FAMILY
[COULD+PF] S5 WHO COULD HAVE LOOKED FOR a king
out of the ** PLEBEIAN ** family of a ** HERDSMAN ** ?
↑ could have p.p. = 그 시점에서 아무도 못 했을 것이다
Q3 THE BIRTH ORDER
[COULD+PF] S6 ( AND out of SEVEN BROTHERS , ) WHO COULD HAVE THOUGHT
[ that the honour WAS DESTINED for ** THE YOUNGEST ** ] ?
↑ 삼상16:10-11 / 대상2:13-15
Q4 THE ROUTE TO THE THRONE
[MEANS-Q] S7 AND THEN ** BY WHAT MEANS ** DID he AFTERWARDS COME
** WITHIN REACH OF ** the throne ?
↑ 기름부음 ≠ 즉위. 골리앗·도피·시글락·헤브론 15년
Q5 ★ THE VERDICT QUESTION
[DARE+BARE] S8 ** WHO DARE SAY **
[ that his anointing WAS REGULATED
by human ART , or SKILL , or PRUDENCE ,
and ‹that it› WAS ** NOT RATHER **
the FULFILMENT of a divine prophecy ] ?
↑ dare = 조동사 (dares ✗ / dare to ✗)
↑ not A but rather B 를 의문문 안에 접어 넣음
↑ ★ 주어 his anointing 공유, 두 술어 병렬
── PART D: THE SECOND PROPHECY — THE GENTILES (S9) ──
[★ MONSTER] S9 IN LIKE MANNER , ** DO NOT ** the PREDICTIONS ,
( THOUGH OBSCURE , ) of the ADMISSION OF THE GENTILES
into the divine covenant ,
( ** SEEING ** they WERE NOT FULFILLED
till ALMOST TWO THOUSAND YEARS AFTER , )
** MAKE it PALPABLE **
[ that Moses SPOKE under divine inspiration ] ?
↑ 부정의문문 = 강한 긍정
↑ ⚠️ 주어(predictions) ↔ 동사(make) 사이 26단어
↑ make + it(가목적어) + palpable(목적보어) + that절
↑ seeing (that) = ~이므로 (분사→접속사)
── PART E: THE SEAL (S10–S11) ──
[PRAETERIT] S10 I ** OMIT ** other predictions
[ WHICH ** SO ** PLAINLY BETOKEN divine revelation ,
** THAT ** all men of sound mind MUST SEE
‹that› they WERE SPOKEN BY GOD ]
↑ 생략한다면서 언급하는 수사법 (praeteritio)
↑ so ... that 결과절이 관계절 안에서 열린다 (어제 S4 와 같은 모양)
↑ see ‹that› = that 생략
[CLOSE] S11 IN SHORT , his ** SONG ** ITSELF (Deut. 32)
IS a ** BRIGHT MIRROR **
[ IN WHICH God IS MANIFESTLY SEEN ]
↑ ★ speculum — I.5 의 '창조라는 거울'이 여기서 성경으로 옮겨온다
↑ itself = 다른 증거 없이 그것 하나만으로도
Examiner's Eye — three traps, and the first one decides whether you understood the section at all.
⚠️ Trap A — the concession in S2 read as a retreat. A comprehension option will read: "Calvin admits that Moses may have invented the prophecy and therefore rests his case on the other proofs." No. Suppose that X, still Y is a concessive supposition, and the entire point is that the concession costs him nothing. ★ Say it out loud: even if Moses made it up, he made it up and then wrote it down, and four hundred years of silence follow the writing. The date of composition is the only premise the argument needs. ⚠️ An option that turns Suppose into a real admission has inverted the sentence's logic. Concessive grammar is not concession of the point.
⚠️ Trap B — the historic present read as a claim about the present. An option will read: "Calvin notes that in his own day the kingly office was still associated with the tribe of Benjamin." Absurd on its face — and yet it catches people, because S3 literally says the kingly office **seems** fixed in the tribe of Benjamin. ★ is anointed, seems, pass away, is made are all historic presents: past events narrated in the present tense to place the reader inside the unfolding. ⚠️ Decision rule: if a present-tense clause is anchored to a datable past event (After Saul is anointed), the tense is rhetorical, not chronological.
⚠️ Trap C — the nasty one, on S9: whose predictions, and how obscure? An option will read: "The predictions concerning the Gentiles were so clear that the Jews of Moses' day expected their calling." Calvin says the opposite, in a two-word parenthesis you will skim past: though obscure. ★ And that concession is load-bearing, exactly like S2's. The obscurity is part of the proof. A prediction that was clear could have been engineered; a prediction so obscure that nobody understood it for two thousand years, and which then landed, cannot have been. ⚠️ Calvin's two concessions (suppose he invented it, though obscure) are both offered to the opponent and both turn into evidence. That is the signature move of the whole chapter — you saw it on Day 40 with disagreeable circumstances, on Day 42 with the magic-charge, and now twice in one section.
3 — Sentence-by-Sentence Live Teaching –
"Moreover, it is impossible to deny that he was guided by a prophetic spirit in assigning the first place to the tribe of Judah in the person of Jacob, especially if we take into view the fact itself, as explained by the event."
`
- ` Moreover
- it is impossible to deny
- 절 [ ]
- 명사/결과절 (that)that he was guided by a prophetic spirit
- in assigning the first place to the tribe of Judah
- 삽입·수식 ( )
- in the person of Jacob
- 명사/결과절 (that)that he was guided by a prophetic spirit
- especially if we take into view the fact itself
- 삽입·수식 ( )
- as explained by the event
- prophetic < Gk. προφήτης prophētēs < pro- (forth, before) + phēmi (to speak) — ⚠️ 어원의 핵심은 '미리'가 아니라 '대신 말하다'(forth-speak); 예언의 일차 의미는 예측이 아니라 대언이다. — assign < ad + signare (to mark with a sign) < signum; family: signal, design, resign, ensign, consign. — sceptre (S2) < Gk. σκῆπτρον skēptron (a staff to lean on) < skēptein (to prop); ★ 왕권의 상징이 원래 지팡이다. — event ⚠️ < e- (out) + venire (to come) = 나온 것 = 결과; family: advent, convene, intervene, revenue, adventure, prevent.
- it is impossible to deny that ~ = ~를 부인하기란 불가능하다 (= 명백하다); take ~ into view = ~을 고려에 넣다 (= take into account); in the person of A = A의 입을 빌려·A로서; as explained by the event = 결과에 비추어 보면.
쉬운 영어 / Modern English
There's more. You simply cannot deny that a prophetic Spirit was guiding him when he recorded, in Jacob's own words, the granting of first place to the tribe of Judah — especially once you take the outcome itself into account and read the prophecy in the light of what actually happened.
- Moreover → There's more / What's more
- it is impossible to deny that → you simply cannot deny that
- in assigning → when he recorded
- in the person of Jacob → in Jacob's own words
- take into view → take into account
- as explained by the event → in the light of what actually happened.
"Suppose that Moses was the inventor of the prophecy, still, after he committed it to writing, four hundred years pass away, during which no mention is made of a sceptre in the tribe of Judah."
`
- ` Suppose that Moses was the inventor of the prophecy
- still
- 삽입·수식 ( )
- after he committed it to writing
- four hundred years pass away
- 절 [ ]
- during which no mention is made of a sceptre in the tribe of Judah
- suppose < sub (under) + ponere (to place) = 밑에 깔아 두다 → 전제하다; family: pose, compose, deposit, impose (Day 41 의 impose on), postpone, component. — inventor < in + venire (to come upon) — ⚠️ 어원은 '발명'이 아니라 '발견'(찾아내다); ★ 오늘 S1 의 event 와 같은 어근 venire: 하나는 '나온 것', 하나는 '들어가 찾은 것'. — commit < com- + mittere (to send) — family: mission, admit, permit, submit, transmit, promise. — sceptre — S1 참조.
- suppose that ~, still ~ = 설령 ~라 해도, 그래도 ~; commit ~ to writing = ~을 글로 남기다·기록해 두다; pass away (of time) = (세월이) 흘러가다 ⚠️ (죽다 ✗ — 주어가 시간이면 언제나 경과); no mention is made of ~ = ~에 대한 언급이 전혀 없다.
쉬운 영어 / Modern English
Suppose Moses invented the prophecy himself — even so, once he wrote it down, four hundred years go by without a single reference to a royal sceptre in the tribe of Judah.
- Suppose that ... still → Suppose ... even so
- the inventor of the prophecy → invented the prophecy himself
- committed it to writing → wrote it down
- pass away → go by
- no mention is made of → without a single reference to.
"After Saul is anointed, the kingly office seems fixed in the tribe of Benjamin (1 Sam. 11:15; 16:13)."
`
- `
- 삽입·수식 ( )
- After Saul is anointed
- 삽입·수식 ( )
- the kingly office seems fixed
- in the tribe of Benjamin
- 삽입·수식 ( )
- 1 Sam. 11:15; 16:13
- anoint < OFr enoint < Lat. in + unguere (to smear with oil) — ★ unguent·ointment 와 한 가족; 히브리어 מָשַׁח māšaḥ (기름 붓다) → מָשִׁיחַ māšîaḥ = Messiah, Gk. Χριστός — ⚠️ '기름부음'이라는 이 동사 하나에서 '메시아'와 '그리스도'가 둘 다 나온다. — office < officium < opus (work) + facere (to do) = 맡은 일 → 직위. — fix < figere (to fasten, drive in) — family: fixture, suffix, prefix, crucifix (십자가에 못 박다).
- the kingly office = 왕위·왕직; seem fixed in ~ = ~에 고착된 듯 보이다.
쉬운 영어 / Modern English
Saul is anointed, and after that the monarchy looks permanently settled in the tribe of Benjamin.
- the kingly office → the monarchy
- seems fixed → looks permanently settled.
"When David is anointed by Samuel, what apparent ground is there for the transference?"
`
- `
- 삽입·수식 ( )
- 시간절 (when)When David is anointed by Samuel
- 삽입·수식 ( )
- what apparent ground is there
- for the transference?
- apparent < ad + parere (to come into sight) — family: appear, apparition, transparent, apparel(⚠️ 원래 '차려입혀 드러내다'). — transference < trans (across) + ferre (to carry) — ★ ferre 가족은 거대하다: transfer, refer, prefer, confer, infer, suffer(Day42 의 그 단어! sub+ferre), fertile, circumference. — ground ⚠️ = 근거 (땅 ✗); groundless(근거 없는)·well-grounded(근거가 탄탄한)로 기억.
- what ground is there for ~? = ~할 근거가 어디 있는가 (= 전혀 없다); anoint A by B = B에 의해 A가 기름부음 받다.
쉬운 영어 / Modern English
And when Samuel anoints David, what visible reason was there for moving the crown to another tribe?
- apparent ground → visible reason
- is there → was there
- the transference → moving the crown to another tribe.
"Who could have looked for a king out of the plebeian family of a herdsman?"
- plebeian — 로마 plebs(평민) ↔ patricii. ★ 철기시대 목자에게 로마 헌정 용어를 씌운 인문주의자의 손버릇
- herdsman — herd + man. 시78:70 took him from the sheepfolds
쉬운 영어 / Modern English
Who would ever have expected a king to come out of a shepherd's common family?
"And out of seven brothers, who could have thought that the honour was destined for the youngest?"
`
- `
- 삽입·수식 ( )
- 등위 (and)And out of seven brothers
- 삽입·수식 ( )
- 관계절 (who)who could have thought
- ?
- 절 [ ]
- 명사/결과절 (that)that the honour was destined for the youngest
- 절 [ ]
- ?
- honour < honos/honor — ⚠️ 여기서는 '명예' 이전에 직위·영예로운 자리(the office of king). — destine < de- + stinare (to make fast) — ★ obstinate(맞서 버티는)·destination(정해진 도착지)와 한 가족; 어근 의미는 '미리 고정하다'. — youngest — 최상급이 명사로 쓰여 정관사를 취함(the + 최상급 = 그 사람).
- out of A, who could have thought ~? = A 가운데 누가 ~라고 생각했겠는가 (= 아무도); be destined for ~ = ~하도록 정해져 있다.
쉬운 영어 / Modern English
And out of seven brothers, who would ever have guessed the honour was meant for the youngest?
- who could have thought → who would ever have guessed
- was destined for → was meant for.
"And then by what means did he afterwards come within reach of the throne?"
- within reach of — ★ 기름부음(삼상16:13) ↔ 즉위(삼하5) 사이 15년을 이 한 마디가 감당한다
쉬운 영어 / Modern English
And after that, how on earth did he ever get anywhere near the throne?
"Who dare say that his anointing was regulated by human art, or skill, or prudence, and was not rather the fulfilment of a divine prophecy?"
`
- 관계절 (who)` Who dare say
- ?
- 절 [ ]
- 명사/결과절 (that)that his anointing was regulated
- by human art, or skill, or prudence
- 등위 (and)and ‹that it› was not rather
- the fulfilment of a divine prophecy
- 명사/결과절 (that)that his anointing was regulated
- 절 [ ]
- ?
- dare < OE durran — ⚠️ 원래 preterite-present 동사(과거형이 현재 뜻을 갖는 부류)로, 조동사 무리(can·shall·may·must·dare·need)와 한 집안이라 3인칭 -s 가 없다. ★ 조동사 용법이 화석으로만 남은 이유가 여기 있다. — prudence ⚠️ < prudentia, 이는 providentia(pro+videre, 미리 보다)의 축약형 — 즉 prudence = providence; family: provide, provision, purvey, purview, video. — regulate < regula (a straight rod, rule) < regere (to rule straight) — family: rule, regular, rector, regimen, region, royal. — fulfil < OE full + fyllan = 가득 채우다 — ★ 예언의 '성취'는 어원상 빈 그릇을 채우는 일이다.
- Who dare say ~? = 누가 감히 ~라고 말하겠는가 (= 아무도 못 한다); not A but rather B / A and not rather B = A가 아니라 오히려 B; be regulated by ~ = ~에 의해 좌우되다·조정되다.
쉬운 영어 / Modern English
Who would dare claim that his anointing was the product of human contrivance, or competence, or political calculation — rather than the fulfilment of a divine prophecy?
- Who dare say → Who would dare claim
- was regulated by → was the product of
- art → contrivance
- prudence → political calculation
- and was not rather → rather than.
"In like manner, do not the predictions, though obscure, of the admission of the Gentiles into the divine covenant, seeing they were not fulfilled till almost two thousand years after, make it palpable that Moses spoke under divine inspiration?"
`
- ` In like manner
- do not the predictions
- 삽입·수식 ( )
- 양보절 (though)though obscure
- of the admission of the Gentiles into the divine covenant
- 삽입·수식 ( )
- seeing they were not fulfilled
- till almost two thousand years after
- make it palpable
- ?
- 절 [ ]
- 명사/결과절 (that)that Moses spoke under divine inspiration
- 절 [ ]
- palpable < palpare (to touch, to stroke) — ★ 어원은 손으로 만져지는; family: palpitate(두근거림을 '만져 느끼다'), palm(손바닥). ⚠️ 'obvious'보다 훨씬 촉각적인 말 — 칼빈은 '눈에 보인다'가 아니라 '손에 잡힌다'고 말하는 중. — admission < ad + mittere (to send to) — ★ 오늘 S2 의 commit(com+mittere)과 같은 어근; family: mission, permit, submit, dismiss, promise. — covenant < OFr covenir < con + venire (to come together) — ⚠️ ★ 오늘 세 번째 venire: event(S1) · inventor(S2) · covenant(S9). 언약이란 어원상 '함께 나아와 만나는 것'이다. — obscure < ob + scurus (covered) — family: sky(같은 인구어 어근 '덮개'), scutum(방패).
- in like manner = 마찬가지로; make it palpable that ~ = ~을 명백히 드러내다; seeing (that) S+V = ~이므로 (= since); till ~ after = ~ 뒤에야 비로소.
쉬운 영어 / Modern English
In the same way, don't the predictions about the Gentiles being brought into God's covenant — obscure as they are — make it perfectly clear that Moses was speaking under divine inspiration, given that they weren't fulfilled for nearly two thousand years?
- In like manner → In the same way
- though obscure → obscure as they are
- the admission of the Gentiles into the divine covenant → the Gentiles being brought into God's covenant
- seeing → given that
- make it palpable → make it perfectly clear
- till almost two thousand years after → for nearly two thousand years.
"I omit other predictions which so plainly betoken divine revelation, that all men of sound mind must see they were spoken by God."
`
- ` I omit other predictions
- 절 [ ]
- 관계절 (which)which so plainly betoken divine revelation
- 명사/결과절 (that)that all men of sound mind must see
- ‹that› they were spoken by God
- 명사/결과절 (that)that all men of sound mind must see
- 관계절 (which)which so plainly betoken divine revelation
- betoken < OE be- + tācn (sign) — ★ German Zeichen·bezeichnen 와 형제; 먼 친척으로 teach(보여 주다)·token. ⚠️ 라틴어 일색의 문단에서 일부러 고른 게르만어 동사. — omit < ob + mittere (to let go past) — ★ 오늘 네 번째 mittere: commit(S2)·admission(S9)·omit(S10); 하루에 한 어근을 네 번 만나면 그날 외운다. — sound (adj.) ⚠️ = 건전한·온전한 (소리 ✗) < OE gesund, German gesund; ★ sound sleep·safe and sound·sound argument 로 기억.
- I omit ~ = ~은 (일부러) 생략한다 (수사법: 언급하면서 생략하기); so ~ that ... = 너무 ~해서 ...하다; men of sound mind = 제정신인 사람들; must see = 볼 수밖에 없다.
쉬운 영어 / Modern English
I'll skip the other predictions — the ones that point so clearly to divine revelation that anyone in his right mind is bound to see they came from God.
- I omit → I'll skip
- betoken → point to
- so plainly ... that → so clearly ... that
- all men of sound mind → anyone in his right mind
- must see → is bound to see.
"In short, his Song itself (Deut. 32) is a bright mirror in which God is manifestly seen."
`
- ` In short
- his Song itself
- 삽입·수식 ( )
- Deut. 32
- 삽입·수식 ( )
- is a bright mirror
- 절 [ ]
- in which God is manifestly seen
- mirror < OFr mirour < VLat. mirare (to look at) < mirari (to wonder at) — ★ miracle(§§5–6 의 그 단어!)·admire·marvel·mirage 와 한 뿌리. ⚠️ 거울과 기적이 같은 어원이라는 사실을 오늘 챙겨 두라 — 8장은 이 뿌리 위에 서 있다. — manifest < manus (hand) + -festus (struck) = 손으로 쳐서 드러낸 → 명백한; ★ 오늘 S9 의 palpable(손으로 만져지는)과 같은 감각 계열: 칼빈은 이 절을 손의 은유로 닫는다. — bright < OE beorht, 게르만 고유어; cf. 인명 Albert(< Adal-beraht), Bertha.
- in short = 요컨대; A itself = A 하나만으로도·A 그 자체가; a bright mirror in which ~ = ~가 환히 비치는 거울.
쉬운 영어 / Modern English
In short, his Song on its own (Deut. 32) is a brilliant mirror, and God is plainly visible in it.
- In short → In short / To sum up
- his Song itself → his Song on its own
- a bright mirror → a brilliant mirror
- manifestly seen → plainly visible.
4 — Today's Grammar Formulas (시험 직전 이것만) –
Formula 1 — The concessive supposition: Suppose that X, still Y
┌──────────────────────────────────────────────────────────────────────┐
│ SUPPOSE (THAT) S+V , STILL / YET / NEVERTHELESS S+V (today S2) │
│ = EVEN IF S+V , ... │
│ "Suppose that Moses was the inventor of the prophecy, │
│ STILL, after he committed it to writing, four hundred │
│ years pass away..." │
│ → 설령 모세가 그 예언을 지어냈다 치더라도, 그래도… │
│ │
│ ⚠️ TRAP 1 — `Suppose` IS NOT AN IMPERATIVE HERE. │
│ 명령문 형태가 조건절로 굳은 것. '상상해 보라'가 아니라 │
│ '~라고 치자(=설령 ~라 해도)'. ★ 표지는 뒤에 오는 STILL. │
│ │
│ ⚠️ TRAP 2 — `still` = NEVERTHELESS, not "up to now". │
│ DECISION RULE: 주절 맨 앞에 콤마로 끼어든 still → 양보. │
│ 동사구 안의 still → 시간(아직). │
│ │
│ THE WHOLE FAMILY (imperative-as-protasis) — build it now: │
│ Suppose (that) S+V , still ... │
│ Grant (that) S+V , yet ... │
│ Say (that) S+V , what then? │
│ Admit (that) S+V , still ... │
│ Be it that S+V , yet ... ← 고어·칼빈에 자주 │
│ Let it be granted that S+V , still ... │
│ ★ cf. 조건 접속사로 굳은 분사들: supposing / providing / │
│ provided / granting / seeing (that) ← 오늘 S9 가 seeing │
│ │
│ ⚠️ EXAM SHAPE: 내용일치 선지가 이 문장을 "칼빈이 위조 가능성을 │
│ 인정한다"로 옮긴다. **양보 문법 ≠ 논지의 양보.** 즉시 오답. │
└──────────────────────────────────────────────────────────────────────┘
변형 연습: Suppose that the seed of divinity is nothing but a habit of the mind, still, after the habit is accounted for, the terror of conscience remains unexplained; and grant that superstition invented the gods, yet no man invents a fear he cannot lay down.
Formula 2 — dare / need as modal auxiliaries (and the rhetorical question as a denial)
┌──────────────────────────────────────────────────────────────────────┐
│ WHO DARE V ... ? = NOBODY CAN/WOULD V ... (today S8)│
│ "WHO DARE SAY that his anointing was regulated by │
│ human art ... and was not rather the fulfilment │
│ of a divine prophecy?" │
│ │
│ ⚠️ MODAL dare/need — THREE ENVIRONMENTS ONLY: │
│ NEGATIVE he dare not say / he need not fear │
│ QUESTION dare he say? / need he fear? / WHO DARE say? │
│ CONDITIONAL if he dare say ... │
│ FORM RULES: ✗ -s ✗ to ✗ do-support │
│ he DARE say (✗ dares to say, in this construction) │
│ he NEED go (✗ needs to go, in this construction) │
│ ★ 화석: I dare say / How dare you / He dare not. │
│ │
│ ⚠️ AND CONVERT EVERY RHETORICAL QUESTION BEFORE ANSWERING: │
│ What ground is there for X? → There is NO ground for X. │
│ Who could have looked for X? → NOBODY expected X. │
│ By what means did he ...? → By NO traceable means. │
│ Who dare say X? → NOBODY can maintain X. │
│ DO NOT ~ ... ? → ⚠️ POLARITY FLIPS: 강한 긍정! │
│ (S9: "do not the predictions make it palpable?" │
│ = 그 예언들은 명백히 드러낸다) │
│ │
│ ⚠️ NEGATION SCOPE (S8 의 진짜 함정): │
│ Who dare say [ P and NOT-Q ] ? │
│ = 아무도 「P이면서 Q가 아니다」라고 말 못 한다 │
│ → 결론: NOT-P , and Q. ★ 부정은 **연언 전체**에 걸린다. │
└──────────────────────────────────────────────────────────────────────┘
변형 연습: Who dare say that the seed of religion is a trick of education, and was not rather implanted by the hand of the Creator? And need any man doubt it, who has once felt his conscience arraign him in the dark?
Formula 3 — V + it + OC + ‹real object›: the anticipatory-object machine (⭐ 이틀 연속)
┌──────────────────────────────────────────────────────────────────────┐
│ V + IT + [OC] + ‹ that S+V / to V / for A to V › │
│ ↑ 가목적어 ↑ 목적보어 ↑ 진짜 목적어 │
│ │
│ Day 42 S3 leave it free for heathen writers TO DENY ... │
│ Day 43 S9 make it palpable THAT Moses spoke ... │
│ │
│ THE SET — 통째로 외운다: │
│ make it clear/plain/palpable THAT S+V │
│ think it necessary/right TO V │
│ find it hard/impossible TO V │
│ deem it proper THAT S+V │
│ consider it strange THAT S+V │
│ take it for granted THAT S+V ← Day 41 │
│ hold it certain THAT S+V │
│ leave it free FOR A TO V ← Day 42 │
│ │
│ ⚠️ TRAP — `it` 의 선행사를 찾지 마라. 없는 게 정상이다. │
│ TEST: `it` 을 지우고 진목적어를 그 자리에 넣어 보라. │
│ make [that Moses spoke under divine inspiration] palpable ✓ │
│ → 문법은 되지만 머리가 무거워 영어가 뒤로 뺀 것. 그게 전부. │
│ │
│ ⚠️ 그리고 가주어와 헷갈리지 마라: │
│ IT is impossible TO DENY that ... ← 가주어 (S1) │
│ make IT palpable THAT ... ← 가목적어 (S9) │
│ ★ 오늘 한 절 안에 둘 다 나온다. 동사가 앞에 있으면 가목적어. │
└──────────────────────────────────────────────────────────────────────┘
변형 연습: The event itself makes it palpable that the promise was not of human contrivance; and any man who compares the date of the writing with the date of the fulfilment will find it impossible to deny that a higher hand was at work.
Formula 4 — The historic present (praesens historicum)
┌──────────────────────────────────────────────────────────────────────┐
│ PAST NARRATIVE → SUDDEN PRESENT TENSE │
│ "four hundred years PASS away" (S2) │
│ "no mention IS MADE of a sceptre" (S2) │
│ "After Saul IS anointed" (S3) │
│ "the kingly office SEEMS fixed" (S3) │
│ "When David IS anointed by Samuel" (S4) │
│ │
│ ⚠️ WHY: 독자에게서 **결말을 아는 특권**을 빼앗는다. │
│ 예언이 아직 성취되지 않은 시점에 독자를 세워 놓고 │
│ "그때 누가 예상했겠는가?"를 묻는다. → 수사의문의 연료. │
│ │
│ ⚠️ EXAM SHAPE: 현재시제를 **칼빈 당대의 사실**로 읽히는 선지. │
│ DECISION RULE: 현재시제 절이 연대가 특정된 과거 사건에 │
│ 묶여 있으면(`After Saul is anointed`) → 역사적 현재. │
│ │
│ ★ 어제와의 대조: │
│ Day 42 S6 "But what does Moses do?" ← 한 문장짜리 역사적 현재 │
│ Day 43 S2-4 ← 세 문장 연속. 장면화. │
│ │
│ ⚠️ 구별할 이웃들: │
│ GNOMIC present "no impostor DEALS in tricks" (Day42 S5) │
│ = 시대 없는 일반 진리 │
│ HISTORIC present "Saul IS anointed" │
│ = 특정 과거 사건, 현재형으로 연출 │
└──────────────────────────────────────────────────────────────────────┘
변형 연습: Suppose the prophecy forged; still, the ink dries, the generations pass away, no sceptre is seen in Judah, and the tribe that Judah once destroyed is wearing the crown — and then, with no apparent ground, a herdsman's youngest son is anointed.
5 — Vocabulary (어원 후킹 테이블) –
| Word | Meaning | Memory hook |
|---|---|---|
| moreover | 게다가 (항목 추가) | ⚠️ §6 은 For(=앞 논증 계속), §7 은 Moreover(=새 항목). 절 첫 단어가 구조 신호다 |
| prophetic spirit | 예언의 영 | προφήτης = pro(대신·앞서) + phēmi(말하다) — ★ 일차 의미는 대언, 예측은 파생 |
| assign | 배정하다·부여하다 | ad + signare(표시하다) < signum. design·resign·consign |
| in the person of A ⚠️ | A의 입을 빌려·A로서 (A라는 인물 안에서 ✗) | Lat. in persona. ★ 모세가 야곱의 입으로 기록했다는 뜻 |
| take into view ⚠️ | 고려에 넣다 (바라보다 ✗) | = take into account. cf. in view of(~을 고려하여) |
| event ⚠️⚠️ | 결과·귀결·성취 (사건 ✗) | e-(밖) + venire(오다) = 나온 것. 화석: in the event(결국)·eventual. ★ §7 전체의 검증 장치 |
| suppose that ~, still ~ ⚠️ | 설령 ~라 해도, 그래도 | sub+ponere 밑에 깔다. ⚠️ 명령문 아님 — 양보 조건절 |
| inventor | 지어낸 자·고안자 | in+venire — ⚠️ 어원은 '발명'이 아니라 '찾아 들어가 만나다'. ★ event 와 같은 어근 |
| commit ~ to writing | ~을 기록으로 남기다 | com+mittere(보내다). ⚠️ '맡기다'가 아니라 글에 부치다 |
| pass away ⚠️ | (세월이) 흘러가다 (죽다 ✗) | 주어가 시간이면 언제나 경과. four hundred years pass away |
| sceptre | 왕홀·왕권 | σκῆπτρον < skēptein(기대다) — ★ 왕권의 상징이 본디 지팡이. 창49:10 שֵׁבֶט |
| anoint | 기름 붓다 | in+unguere(기름을 바르다). ★ 히 מָשַׁח → מָשִׁיחַ Messiah → Gk. Χριστός — 동사 하나에서 메시아와 그리스도가 나온다 |
| the kingly office | 왕위·왕직 | officium < opus+facere = 맡은 일 |
| fixed | 고착된 | figere(박다). fixture·prefix·crucifix(십자가에 박다) |
| apparent ⚠️ | 눈에 보이는·명백한 (겉보기뿐 ✗ — 여기선 원뜻) | ad+parere(나타나다). ★ 판별법: evident 로 바꿔 말이 되면 원뜻 |
| ground ⚠️ | 근거 (땅 ✗) | ★ 이틀 연속(Day42 S1). groundless·well-grounded |
| transference | (왕권의) 이전 | trans+ferre(나르다) — ★ ferre 대가족: transfer·refer·prefer·infer·suffer(Day42)·fertile·circumference |
| look for ⚠️ | 기대하다 (찾다 ✗) | 딛2:13 **looking for** that blessed hope 로 기억 |
| plebeian | 평민의·서민의 | 로마 plebs(평민) ↔ patricii. ★ 철기시대 목자에게 로마 헌정 용어를 씌운 인문주의자의 손버릇 |
| herdsman | 목축하는 사람 = 이새 | herd + man. 시78:70 took him from the sheepfolds |
| destine | 미리 정하다 | de+stinare(고정하다) — ★ obstinate 와 한 뿌리. 어원 = 미리 못 박다 |
| within reach of ⚠️ | ~에 손이 닿는 데까지 (~을 차지하다 ✗) | ★ 기름부음(삼상16:13) ↔ 즉위(삼하5) 사이 15년을 이 한 마디가 감당한다 |
| dare ⚠️⚠️ | 감히 ~하다 — 여기선 조동사 | OE durran, preterite-present 부류(can·shall·may·must와 한 집안) → -s 없음·to 없음. 화석: I dare say·How dare you |
| regulate | 좌우하다·조정하다 | regula(곧은 자) < regere. rule·regular·rector·royal |
| art ⚠️ | 술수·기교 (예술 ✗) | ars. ⚠️ §6 의 마술 고발에서 쓰인 그 단어를 §7 이 되받는다 |
| prudence ⚠️⚠️ | 선견·정치적 계산 | ★★ prudentia = providentia(pro+videre)의 축약형 — prudence 는 문자 그대로 마모된 providence. 오늘 문장의 농담이 여기 있다 |
| rather | 오히려·차라리 | OE hraþor = sooner(더 빨리) — ★ I would rather = I would sooner. 고어 rather 는 전부 '차라리'로 풀린다 |
| fulfilment | 성취 | OE full+fyllan = 가득 채우다 — ★ 예언의 성취 = 빈 그릇을 채움 |
| in like manner | 마찬가지로 | = likewise. ★ 논증 항목을 같은 형식으로 하나 더 얹는다는 신호 |
| obscure | 흐릿한·난해한 | ob+scurus(덮인). ⚠️ 오늘의 핵심 양보 — 흐릿함이 증거가 된다 |
| admission | 받아들여짐·입회 | ad+mittere. ★ 오늘 mittere 4연타: commit·admission·omit(+ promise) |
| covenant | 언약 | con+venire(함께 오다) — ★ 오늘 venire 3연타: event·inventor·covenant |
| seeing (that) ⚠️ | ~이므로 (보면서 ✗) | 분사가 접속사로 굳은 것. 동류: given that·granting that·provided that·considering that·supposing that |
| palpable | 만져질 만큼 명백한 | palpare(더듬다) — ★ palpitate·palm. ⚠️ 'obvious'보다 촉각적이다 |
| omit | 생략하다 | ob+mittere(지나가게 두다) — ⚠️ 수사법 praeteritio: 생략한다고 말하며 언급하기 |
| betoken ⚠️ | ~의 표징이다 (증명하다 ✗) | OE be-+tācn(표) — ★ German Zeichen; 먼 친척 teach(보여 주다)·token. 라틴어 문단에 일부러 박은 게르만어 |
| sound (adj.) ⚠️ | 온전한·건전한 (소리 ✗) | OE gesund, Ger. gesund. safe and sound·sound sleep·sound argument |
| must see | 볼 수밖에 없다 | ★ 인식적 must(의무 ✗) — Day42 must have provoked 와 같은 계열 |
| in short | 요컨대 | ★ 칼빈의 절 마감 신호. 뒤 문장은 외울 것 |
| mirror ⚠️ | 거울 | mirari(경탄하다) — ★★ miracle·admire·marvel·mirage 와 한 뿌리. 8장은 이 어근 위에 서 있다 |
| manifestly | 뚜렷이 | manus(손)+-festus(치다) = 손으로 쳐서 드러냄 — ★ S9 의 palpable(손으로 만짐)과 짝. 손의 은유로 절을 닫는다 |
6 — Background in 5 Minutes –
① The prophecy itself: Genesis 49:10, and why it is the text.
Calvin never quotes it. He assumes you have it. Here it is, in the version his readers had:
"The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." (Gen. 49:10)
★ ONE VERSE, TWO PROPHECIES — AND §7 USES BOTH
"The SCEPTRE shall not depart from JUDAH"
→ S1-S8. the four-hundred-year exhibit.
"unto him shall the GATHERING OF THE PEOPLE be"
→ S9. the two-thousand-year exhibit.
⚠️ Calvin's two proofs are not two verses. They are the
two halves of one sentence in Jacob's mouth.
The Hebrew rewards a look. שֵׁבֶט šēḇeṭ means both "sceptre" and "tribe" — the same word, because a tribe is a rod of the stock. מְחֹקֵק məḥōqēq is "the one who inscribes/decrees," hence lawgiver, and the same word turns up at Ps. 60:7 / 108:8: "Judah is my lawgiver." And יִקְּהַת עַמִּים yiqqəhaṯ ʿammîm is Beveridge's gathering of the people — ⚠️ the noun is plural: peoples, i.e. the nations, the Gentiles. ★ So the Gentile clause is not read into the verse by Christian ingenuity; it is sitting in the plural noun.
⚠️ And Shiloh (שִׁילֹה) is one of the most disputed words in the Hebrew Bible — read as a place, as šay lô ("tribute to him"), as šellô ("he to whom it belongs," cf. Ezek. 21:27). ★ Calvin does not touch it here, and you should notice the restraint: §7 argues from the sceptre clause, which is uncontested, and leaves the famous crux alone. He argues from the part of the verse his opponent cannot dispute. Learn the technique.
② The reception history, so you know whose company Calvin is in — and whose he isn't.
GEN. 49:10 AS A MESSIANIC PROOF — A SHORT DOSSIER
Targum Onkelos (Aramaic, c. 2nd c. AD)
renders it "until MESSIAH come, whose is the kingdom"
⚠️ i.e. the messianic reading is JEWISH before it is
Christian, and Calvin knows it.
Justin Martyr, Dialogue with Trypho 52, 120 (c. AD 160)
the first sustained Christian use — the sceptre departed
when Judea became a Roman province.
b. Sanhedrin 98b
messianic discussion in the same orbit.
Eusebius, Demonstratio Evangelica VIII
the classic patristic form of the argument.
─────────────────────────────────────────────────────────────
⚠️ WHAT CALVIN DOES *NOT* DO, AND IT MATTERS:
He does NOT run the standard "the sceptre departed in
AD 6 / AD 70, therefore Messiah has come" argument.
★ He runs the argument BACKWARDS instead: not the END
of Judah's sceptre, but its IMPROBABLE BEGINNING.
That is an unusual and much harder-to-answer move.
★ Why the difference? Because the standard argument requires you to date the departure of the sceptre, which is contestable to this day. Calvin's argument requires only two dates that his opponent has already conceded — the writing, and Saul-then-David. Fewer premises, all of them granted. That is what a good apologetic argument looks like.
③ The prophecy-argument in the history of apologetics, and Calvin's place in it.
The argument from fulfilled prophecy is one of the two classical external proofs (the other being miracle), and it has a long afterlife: Pascal builds a large part of the Pensées on it (§§ on the prophecies — "the greatest of the proofs of Jesus Christ are the prophecies"); Joseph Butler, Analogy of Religion (1736), II.7, treats it as cumulative evidence; Paley systematises it.
⚠️ And here is the guardrail you must state before you leave §7. Calvin's own §1 said all of this is helps — "In vain were the authority of Scripture fortified by argument ... if unaccompanied by an assurance higher and stronger than human Judgment can give." And §13 will close the chapter saying these proofs are only of use after the certainty of Scripture has been established in the heart by the Holy Spirit.
★ So §7 is the strongest evidentialist page in the Institutes, written by a man who has already told you evidence is not the foundation — and who will tell you again in six days. ⚠️ The order is not negotiable: Spirit first, proofs second, and the proofs are genuinely, non-decoratively useful in that order and no other. A reader who quotes §7 as Calvin's epistemology has quoted the middle of an argument as its conclusion. Do not soften either half. He is neither a fideist who despises evidence nor an evidentialist who grounds faith on it.
④ The honest limit of S2's concession — say this out loud, because it is where a modern reader will push.
Calvin's concession is Suppose that Moses was the inventor of the prophecy. ★ That answers the objection as it was made to him: Moses fabricated the blessing. ⚠️ It does not answer the objection as it is made now, which is different in kind:
THE 16th-CENTURY OBJECTION THE MODERN OBJECTION
────────────────────────── ─────────────────────────────
"Moses made it up." "Gen. 49 is a later poem,
↓ composed or edited AFTER
⚠️ concedes MOSAIC DATE David's accession."
↓ ↓
★ Calvin's reply lands. = vaticinium ex eventu
↓
⚠️ Calvin's reply does NOT
land, because it assumes
the very date at issue.
★ Two honest things to say. (1) Calvin is not evading it — he takes up the antiquity and integrity of the books of Moses directly at §§3–4 and returns to objections at §§9–10, which you will read in two and three days. Reserve judgement until you have his whole case. (2) The argument's form is sound and is still used: a dated text plus a later, independently dated outcome is genuine evidence. ⚠️ What is contestable is never the logic; it is always the date of the text. So when you meet a prophecy argument, do not attack the inference. Ask for the date. That is the only question that has ever mattered here — and it is the question Calvin himself is about to spend §§9–10 on.
⑤ The mirror, and why §7 ends where Book 1 began.
★ Track the image once more, because S11 is a deliberate callback and Calvin's readers were meant to hear it:
- I.5.1 (Day 13) — creation is a mirror of the invisible God (Heb. 11:3), and his glory is
engravenso brightly that nonehowever dullcan plead ignorance. - I.5.11 (Day 23) —
Bright as is the manifestation ... so dull are we. ⚠️ The mirror is fine; the eye is broken. - I.6.1 — Scripture is the spectacles without which the aged cannot read the book of nature.
- I.8.7 (today) —
his Song **itself** is a **bright mirror** in which God is **manifestly** seen.
⚠️ Notice what has happened. The spectacles were introduced as an aid to reading the other mirror. By the end of Chapter 8 the aid has turned out to be a mirror in its own right — and a brighter one. ★ That is not a change of mind; it is the argument of Chapters 6–8 arriving. Nature shows God to those who can see. Scripture shows God to those who cannot. ⚠️ And that is why Chapter 9 must immediately attack the fanatics who claim the Spirit without the Word: take away the bright mirror and you are back among people who cannot see.
7 — Scripture Connections –
1. Genesis 49:8–10 — behind S1 and S2, and never quoted.
"Judah, thou art he whom thy brethren shall praise... The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be."
★ How Calvin uses it: as a dated document, not as an oracle to be expounded. ⚠️ Note how little exegesis §7 contains — he does not open Shiloh, does not discuss from between his feet, does not press praise (Heb. יוֹדוּךָ yôḏûḵā, a pun on יְהוּדָה Yəhûḏāh, "Judah"). He wants one fact from the verse — that it names Judah — and he wants it undisputed. ★ When your argument depends on a text, take the smallest reading of it that will do the work.
2. 1 Samuel 11:15 — cited in S3.
"And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal."
★ How Calvin uses it: to fix the moment when the prophecy looks falsified. ⚠️ And the choice of 11:15 over 10:1 (the private anointing) is deliberate: 11:15 is the public, national, covenantal confirmation — the strongest possible form of "the crown is Benjamin's." He picks the reference that is worst for his own case.
3. 1 Samuel 16:1–13 — cited in S3's parenthesis, and the content of S4–S6.
"Fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons... But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature... for man looketh on the outward appearance, but the LORD looketh on the heart... And Jesse made seven of his sons to pass before Samuel... There remaineth yet the youngest, and, behold, he keepeth the sheep."
⚠️ The numbers. 1 Sam. 16:10–11 has seven sons pass, David remaining — eight. 1 Chron. 2:13–15 names six and calls David "the seventh." ★ Calvin's seven brothers ... the youngest follows Chronicles, and the standard harmonisation (which Calvin adopts in his commentary on 1 Chronicles) is that one son died childless and drops out of a genealogy that records heirs, not births. Do not "correct" Calvin to eight.
★ How Calvin uses it: v. 7 is not quoted but is the engine of S5 and S6. Man looketh on the outward appearance is the reason the questions are unanswerable — every human criterion was pointing elsewhere.
4. Psalm 78:67–70 — behind S3, S4 and S5, and it is the single best commentary on them.
"Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: but chose the tribe of Judah, the mount Zion which he loved... He chose David also his servant, and took him from the sheepfolds."
★ How Calvin uses it: he doesn't — and that is worth noticing. ⚠️ This psalm states outright the thing §7 is proving by elimination: the transference to Judah, and the herdsman. Calvin argues it from the narrative instead of quoting the interpretation, because a hostile reader will grant 1 Samuel's dates and will not grant Asaph's theology. ★ Argue from what your opponent concedes, not from what you believe. Third time today.
5. Deuteronomy 32 — cited in S11, and it contains BOTH of §7's exhibits.
"They have moved me to jealousy with that which is not God... and I will move them to jealousy with those which are not a people" (v. 21) — quoted by Paul at Rom. 10:19. "Rejoice, O ye nations, with his people" (v. 43, LXX) — quoted at Rom. 15:10, and the LXX's expanded v. 43 at Heb. 1:6.
★ How Calvin uses it: as a self-sufficient exhibit (his Song **itself**). ⚠️ And note Deut. 31:19–21, where God commands the Song to be written down for exactly this purpose: "Now therefore write ye this song for you... that this song may be a witness for me against the children of Israel... then shall this song testify against them as a witness." ★ A prophecy that arrives with written instructions for its own later use as evidence. Calvin ends the section here because Deuteronomy has already made his argument for him.
6. Romans 10:19; 15:8–12 — behind S9, unnamed.
"But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people..." (Rom. 10:19)
Greek: ἐπ' οὐκ ἔθνει ep' ouk ethnei, "upon a not-nation" — ⚠️ Paul's proof-text for the Gentile mission is Moses, which is precisely S9's claim. ★ How Calvin uses it: silently, as the warrant for calling Deut. 32 a prediction of the admission of the Gentiles. Calvin's predictions ... though obscure is Paul's own hermeneutic: the Gentile calling was in Moses all along, and nobody read it there.
7. Titus 2:13 — behind the idiom in S5.
"Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ."
★ Not a source, but the register key for look for = expect, await. ⚠️ Beveridge's English is saturated with the Authorised Version, and the AV's idiom is the fastest way to fix his archaisms. When a common verb reads oddly in Beveridge, look for it in the AV first.
8. Judges 20:18 — behind S3, and it is the sharpest irony in the section.
"And the children of Israel arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the LORD said, Judah shall go up first."
★ How Calvin uses it: he doesn't say a word about it, and he does not need to. ⚠️ The tribe that carried the sceptre-prophecy was the tribe God sent to destroy Benjamin — and Benjamin is the tribe that then got the crown. ★ When you feel how badly the history runs against Genesis 49, S4's question lands with its full weight.
8 — Exam Problems (출제자의 눈) –
① 어법 — 밑줄 넷 중 어색한 것 하나
ⓐ Suppose that Moses was the inventor of the prophecy, still, after he committed it to writing, four hundred years pass away. When David is anointed by Samuel, what apparent ground is there for the transference? Who ⓑ dares say that his anointing was regulated by human art, and was not rather the fulfilment of a divine prophecy? In like manner, do not the predictions of the admission of the Gentiles, ⓒ seeing they were not fulfilled till almost two thousand years after, ⓓ make it palpable that Moses spoke under divine inspiration?
✨ 답안 보기 (클릭)정답: ⓑ → dare say
출제 의도 해설. 오늘 Formula 1·2·3 을 한 단락에 겹쳐 놓았다.
- ⓐ Suppose ✓ — 명령문 형태의 양보 조건절. 뒤에 still 이 받고 있으므로 정상. ⚠️ "명령문인데 왜 주절이 따로 있느냐"고 오답 처리하기 쉽지만, imperative-as-protasis 는 영어의 오래된 조건 전략이다.
- ⓑ dares say ✗ — ⚠️ 혼합형이라 가장 그럴듯한 함정. 조동사 dare 라면 Who **dare** say(-s 없음), 본동사 dare 라면 Who **dares to** say(to 있음). dares say 는 어느 쪽도 아니다. ★ 의문문·부정문·조건문 = 조동사 환경 → 원문대로 dare say.
- ⓒ seeing ✓ — 분사가 굳은 접속사(= since). ⚠️ 주절 주어(the predictions)와 분사 의미상 주어(they)가 달라 '현수분사'로 보이지만, 접속사로 굳은 형태에는 그 규칙이 적용되지 않는다. cf. given that·provided that·supposing that.
- ⓓ make it palpable ✓ — make + it(가목적어) + palpable(목적보어) + that절(진목적어). ★ 어제의 leave it free for A to V 와 같은 기계.
② 내용일치 — 다음 중 §7 의 논지와 일치하는 것은?
ⓐ Calvin concedes that Moses may have fabricated the prophecy, and therefore rests the proof of Scripture on the miracles of §5 instead. ⓑ Calvin argues that the prophecy of Judah's sceptre is confirmed precisely because four centuries passed with no sign of its fulfilment, and because David's accession had no humanly apparent basis. ⓒ Calvin observes that the predictions of the Gentiles' calling were so clear that Israel expected it from the time of Moses onwards. ⓓ Calvin holds that the Song of Moses is valuable chiefly as a supplement to the other predictions, which he lists in full.
✨ 답안 보기 (클릭)정답: ⓑ
출제 의도 해설.
- ⓐ 양보를 항복으로 뒤집기 — 오늘의 대표 함정. Suppose that ... still ... 은 양보 조건이지 논지의 포기가 아니다. ★ 칼빈은 예언의 저자를 양보할 뿐 기록 시점은 양보하지 않으며, 논증에 필요한 것은 오직 기록 시점이다. ⚠️ 게다가 §7 은 §5로 후퇴하는 게 아니라 Moreover 로 새 항목을 얹는다.
- ⓑ 정답. S2(400년의 침묵)와 S4(what apparent ground)를 그대로 옮겼다. ★ 그리고 지연이 결함이 아니라 증거라는 §7 의 역설을 정확히 담고 있다.
- ⓒ 정반대 + 핵심 양보 삭제. S9 는 **though obscure** 라고 명시하고, not fulfilled till almost two thousand years after 라고 못 박는다. ⚠️ 흐릿함은 실수로 남은 흠이 아니라 논증의 부품이다 — 분명했다면 연출이 가능했다.
- ⓓ 두 겹 오류. (1) S11 의 his Song **itself** 는 '보충'이 아니라 그것 하나로 충분하다는 뜻이다. (2) S10 은 다른 예언들을 I omit 한다 — 열거하지 않는다. ★ praeteritio 를 '전부 열거했다'로 읽으면 걸린다.
③ 영작 — 오늘의 공식을 적용해 옮기시오
문제: 「설령 그 예언이 후대의 창작이라 치더라도, 그래도 그것이 기록된 뒤 사백 년이 흘러가며 아무 표징도 나타나지 않는다. 누가 감히 그 성취가 인간의 계산에 의해 좌우되었을 뿐, 오히려 하나님의 손길은 아니었다고 말하겠는가? 그리고 그 예언들은, 비록 흐릿하나, 이천 년 동안 성취되지 않았으므로, 모세가 신적 감동으로 말했음을 명백히 드러내지 않는가?」
(조건: Formula 1 의
Suppose that ~, still ~, Formula 2 의Who dare V ...?와 부정의문문, Formula 3 의make it palpable that ~, Formula 4 의 역사적 현재를 각각 한 번씩 사용할 것.)
모범 답안:
Suppose that* the prophecy was a later invention, still, after it is committed to writing, four hundred years pass away, and no token of it appears. Who dare say that its fulfilment was regulated by human calculation, and was not rather the hand of God? And do not these predictions, though obscure, seeing they were not fulfilled for two thousand years, make it palpable that* Moses spoke under divine inspiration?
출제 의도 해설. 네 공식이 한 단락 안에서 서로 간섭하지 않는지를 본다. 자주 나오는 실패 넷:
1. Even if the prophecy was a later invention, ... 로 바꿔 쓰기 — 뜻은 맞지만 조건 미충족. 오늘 배운 것은 명령문형 양보절이다. ★ 그리고 still 을 빼면 양보 표지가 사라져 문장이 애매해진다.
2. Who dares to say ... — ⚠️ 오늘 문제의 전부. 의문문 환경이므로 Who dare say. 절반은 여기서 무너진다.
3. and was not rather the hand of God 을 새 주절로 떼어 쓰기 — Who dare say 가 두 술어를 모두 지배한다. 주어(its fulfilment)를 반복하지 말고 gapping 을 유지할 것.
4. make palpable that ... — ⚠️ 가목적어 it 누락. that절은 목적어 자리에 직접 못 앉는다. make **it** palpable that ... 이 유일한 형태다.
★ 그리고 역사적 현재(is committed·pass away·appears)를 과거로 되돌리면 조건 미충족이다. 시제를 섞은 것이 어색해 보여도, 그게 오늘 배운 연출이다.
9 — One-Line Wrap-up + Homework –
One-line summary. ⚠️ Prophecy outranks miracle because time, not testimony, does the verifying: it is impossible to deny that Moses wrote by a prophetic Spirit when he set down, in the person of Jacob, the granting of first place to Judah — and the proof survives even if you Suppose that Moses was the inventor of the prophecy, because the concession leaves the date of the writing untouched, after which four hundred years pass away with no mention ... of a sceptre in the tribe of Judah, the crown seems fixed in Benjamin, and then a herdsman's youngest son is anointed with no apparent ground whatever, so that Who dare say his anointing was regulated by human art and was not rather the fulfilment of a divine prophecy? — and the same argument, multiplied by five, runs on the predictions, **though obscure**, of the admission of the Gentiles which make it palpable that Moses spoke under divine inspiration, until his Song itself stands as a bright mirror in which God is manifestly seen.
And the three grammar points, restated:
Suppose (that) X, still Y— an imperative doing conditional work = even if X. ⚠️stillis concessive, not temporal. ★ Family: grant / say / admit / be it that, and the participial conjunctions seeing / supposing / provided / given that (S9 gives youseeing). Concessive grammar is never a concession of the point.Who dare say ...?— modaldare: no-s, noto, nodo-support, and it lives only in negatives, questions and conditionals (twin:need). ⚠️ And convert every rhetorical question into its assertion before you answer anything: fivewho/what/howquestions = five denials; onedo not ...?= one strong affirmative. ★ Watch the negation scope in S8:Who dare say [P and not-Q]?→ not-P, and Q.make it palpable that ...— V + it(dummy O) + OC + ‹extraposed real object›, the second day running (leave it free for A to V→make it palpable that S+V). ⚠️ The dummyithas no antecedent; stop looking. ★ And do not confuse it with the anticipatory subject in S1 (it is impossible to deny that ...) — a verb in front ofitmeans it is an object.
Homework (10 minutes).
① 구조 복원. Write out S9 in four lines: (a) the five-word skeleton with every comma-fenced interruption cut out; (b) the noun phrase the predictions ... of the admission of the Gentiles reassembled with though obscure moved out of the middle of it; (c) the make it palpable that frame with the extraposition undone; (d) a one-line answer to why Calvin volunteers that the predictions were obscure — and say which earlier sentence in §7 makes the same move.
② 영작. Recast S8 as a flat assertion rather than a rhetorical question, keeping the tricolon art, or skill, or prudence intact and supplying the deleted that and the gapped subject in full. Then write one sentence explaining what happens to the meaning if you distribute the negation to each conjunct separately instead of to the pair.
③ 내일 예습 한 줄. §8 opens In the case of the other prophets the evidence is even clearer. I will only select a few examples, for it were too tedious to enumerate the whole. — ★ note the praeteritio again, one sentence into the new section (it were too tedious to enumerate — ⚠️ and that were is a subjunctive, not a mistake). Calvin now leaves Moses and turns to Isaiah, Jeremiah, Ezekiel and Daniel: the destruction of Jerusalem, the naming of Cyrus a century and a half before his birth (Isa. 44:28; 45:1), the seventy years, and the celebrated prophecy of Daniel. ⚠️ Prepare one question: if the sceptre-argument needed a 400-year gap and the Gentile-argument a 2,000-year gap, what does Calvin gain by moving to prophecies whose gaps are measured in decades? The answer is in a word he has not used yet in this chapter: specificity.
Where we stopped: Book 1, Ch. 8, §7 끝. 다음은 Book 1, Ch. 8, §8 (Day 44) — "The predictions of other prophets. The destruction of Jerusalem; and the return from the Babylonish captivity. Harmony of the Prophets. The celebrated prophecy of Daniel."