Verse 31: As Moses the servant of the LORD commanded the children of Israel, as it is written in the (Ex. 20:25; Deut. 27:5, 6) book of the law of Moses, an altar of whole stones, over which no man hath lift up any iron: and (Ex. 20:24) they offered thereon burnt offerings unto the LORD, and sacrificed peace offerings.
[Of unpolished stones, which iron has not touched,אֲבָנִ֣ים שְׁלֵמ֔וֹת אֲשֶׁ֛ר לֹֽא־הֵנִ֥יף עֲלֵיהֶ֖ן בַּרְזֶ֑ל] Whole (that is, not cut or hewn, as next he explains himself [Vatablus]) over he had not waved iron (Junius and Tremellius); he did not polish (Vatablus). Namely, either, 1. Joshua; that is, which Joshua had taken care not to be carved, etc. (Masius): or, 2. a stonemason (Vatablus): or, 3. it is translated passively, upon which iron was not lifted (Syriac, Arabic, similarly Jonathan). Thus the Hebrews are wont to translate it, as it is noted in the case of קָרָא, to call (Masius). Question: What is the reason for this? Responses: 1. It was sin to have iron, a thing forged to destroy, serve Divine worship, upon which the salvation of things depends (thus the Hebrews in Masius). Hence Cicero, Concerning Law 2, keeps brass and iron away from temples, as instruments of warfare, not of worship. But iron does not so displease God that He does not order it to be brought into His own treasury, Joshua 6:19 (Masius). 2. Lest that which men are granted at altars from God be able to be credited to human labor. Thus Isaac Arama. The altar of God is perfected, not by artifice, but by its own material, so that those that busy themselves to obtain the favor of God might understand that God is perfect and good in His own nature: Rabbi Levi Ben Gershon (Masius). [But for more concerning these things see Exodus 20:24. Masius observes here that the altars of the ancient Christians were very simple, and our ancestors responded with detestation, if they observe any likeness or image on altars. For which reason Serarius flogs him, and makes a defense of likenesses on altars.]
 Hebrew: כַּאֲשֶׁ֣ר צִוָּה֩ מֹשֶׁ֙ה עֶֽבֶד־יְהוָ֜ה אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל כַּכָּתוּב֙ בְּסֵ֙פֶר֙ תּוֹרַ֣ת מֹשֶׁ֔ה מִזְבַּח֙ אֲבָנִ֣ים שְׁלֵמ֔וֹת אֲשֶׁ֛ר לֹֽא־הֵנִ֥יף עֲלֵיהֶ֖ן בַּרְזֶ֑ל וַיַּעֲל֙וּ עָלָ֤יו עֹלוֹת֙ לַֽיהוָ֔ה וַֽיִּזְבְּח֖וּ שְׁלָמִֽים׃
 For example, Genesis 4:26: “And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon (לִקְרֹא, or, to be called by) the name of the Lord.”
 Isaac ben Moses Arama (c. 1420-1494) was a Spanish Rabbi. He wrote Talmudic and philosophical commentaries upon the Pentateuch (a classic in Jewish homiletics), the Five Scrolls (Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther), and Proverbs.