Deuteronomy
Liber DeuteronomiiIntroductions
Enciclopedia Cattolica
Fifth book of the Pentateuch, called by the Hebrews, from its opening words, 'ēlēh had-dēbhārīm ("these are the words") or had-dēbhārīm ("the words"), and by the Septuagint δευτερο-νόμιον ("second law"); cf. Deut. 17:18: miš-nēh hat-tōrāh ("repetition of the Law").
The people who were about to enter the Promised Land had for the most part been born or raised in the desert, and, not having witnessed the miracles at the departure from Egypt and the events of Sinai, they could be led to neglect the Law, all the more so since several of its points, owing to the special conditions that had arisen, had not been observed, others had been forgotten, and others again had to be modified for the sedentary life that was soon to begin. Moses, in the 11th month of the 40th year from the departure from Egypt, shortly before his death, finding himself on the plain of Moab, facing Jericho, impressed and adapted the Law, setting it forth in a parenetic tone.
Haydock
This Book is called Deuteronomy, which signifies a second law, because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim. (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. 4:41, and following, a supplement from the Book of Numbers is given to this discourse. Chap. 5., a fresh exhortation to the people commences, which continues until chap. 27., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. 31:19.) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo, in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books; and he himself repeatedly asserts, that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Caesar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish Legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published, which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies, which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. 31.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)
Douay 1582/1609
DEVTERONOMI, in English The second law, so called not that there be two lawes of Moyses, but because the same which was first This booke is a repetition, explication, and suplement of the Law. S. Aug. q. 49. in Deutero•. geuen in Mount Sinai, fiftie dayes after the children of Israel parted from Aegypt, is here repeted, in the eleuenth moneth of the fourtith yeare of their abode in the desert. In which repetition albeit Moyses explicateth the same law, adding also diuers things not expressed before: yet is it but an Abbridgement conceiued and vttered in fewer wordes. VVhereupon S. Bode (in princ. Leuit.) compareth this booke with the foure precedent, as one made It presigured the Gospel. et princ. Leutero. of them al. For wheras the former foure prefigured the foure Gospels, this signified the whole Gospel, contained in al foure. Likewise S. Hierom calleth it A prefiguration of the Euangelical law: so iterating former things, that al become new of old. (Epist ad Paulin. Mans. vlt. ca. 7. & de Mans. 42.) But touching the literal sense, Moyses here compriseth foure general things: vnto which after his death the fifth is added; and so the whole conteineth fiue partes. First, he briefly reciteth Gods special benefites Conteineth fiue partes. Chap. 1. bestowed on this people, and their ingratitude, incredulitie, murmurings, and punishments. in the three first chapters. Secondly he repeteth and 4. 12. explicateth Gods precepts, moral, ceremonial, and iudicial, with the functions and offices of Priests, and Leuites. from the 4. chap. to the 27. Thirdly 27. he denounceth Gods promises of manie blessings, and thretes of punishments, for keeping or breaking his commandments. from the 27. chap. to 31 Fourthly 31. he exhorteth them to serue and loue God, but withal fortelleth, that they wil often fal to great sinnes, and for the same shal be punished, and at last forsaking Christ, shal be forsaken: yet finally blesseth their tribes, in figure of the Gentiles, that shal be called in their place. chap. 31. 32. and 33. Fiftly, in 34. the last chapter, losue writeth the death, burial, and singular commendation of Moyses.
Cornely
Alio nomine a ludaeis nini "Ct ncvn vel brevius air accen (quinque quintae partes [?]5) Legis, vel quinque quintae partes) appellantur. Quod nomen ab operis divisione desumtum Graeci et Latini imilati sunt; nam à zsvrzevj0; ( sc. fiCXoc i. e. quinque voluminum liber) à Graecis, a nobis autem Pentateuchus (liber) vocatur ?. Divisio ipsa vero antiquissima est. Etsi enim 5. Hieronymo non assentiamur, qui S. Paulum ad eam allusisse putavit, PAdonis tamen et F7. Iosephi testimoniis satis constat, eam apostolica iam aetate in communi usu fuisse *. Sunt qui eam ab alexandrinis interpretibus invectam esse arbitrentur; sed ipsi auctori deberi rectius dicitur. Neque enim ludaei unquam aliam, quam queiquepartitam Thoram, cognoverunt; atque ea est totius operis dispositio, quae aliam divisionem non perinittat. Primus, tertius, quintus libri argumentis suis sese a reliquis partibus prorsus distinguunt; secundus quoque brevi quadam recapitulatione velut novo exordio inchoatur ( Exod. 1, 1-7), tertius a quarto clausula sua separatur (Lev. 97, 35), atque eadem ratione quartus suam habet clausulam (Num. 36, 13) quintusque suum exordium (Deut. 1, 1-5)*. ludaei palaestinenses a primo quo inchoantur vocabulo, Alexandrini aulem, quos secuti sunt Christiani, a praecipuo eorum argumento singulos libros denominarunt. « Primus, inquit Origenes, quem fere sequitur S. Hieronymus? , qui a nobis Genesis dicitur, ab Hebraeis ex ipsius libri initio desumta appellatione vocatur Berescth (n*is*3), quod idem est ac [n principio; Exodus dein Hebraeis Vellesmoth (nvev nw) i. e. Hacc siint nomina ; Leviticus Vebraeis Vaécra (Np) i. e. Et vocavit; Nuneri Webraeis Hammesphecodim?; Deuteronomium Webraeis Ellehadabarán (E2332 nbx) i. e. Haec suat verba ». Singulorum autem argumentis indicatis ZAeodu/fus Aurel. nomina explicat his versibus :
Quidquid ab Ilebraeis stylus atticus atque latinus Sumsit, in hoc totum codice, lector, habes.
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Quo loca prima tenet Genesis primordia mundi Diluviumque canens, gestaque magna Patrum.
Exodus Aegyptum spoliat, secat aequora rubra , Pandet iter eremi, lympha ibi lexque datur.
codemque litulo utitur Jos. 1, 8 etc. Si ad primum auctorem respicitur, opus vocatur Liber Legis Dei vel Lex Domini (Ios. 24, 26; 1 Paral. 22, 12; 2 Paral. 12, 1;17,9 ctc); 8i ad instrumentum humanum attenditur, per quod conscriptum est, appellatur Liber Legis Moysis(los. 8, 31; 23, 6; 4 Reg. 14, 6; 23, 25 etc.). Interdum sine ullo addito dicitur mnn Lez (2 Esdr. 8, 2 etc.). Ab Alexandrinis hebraicum vocabulum Thorah graece redditur 6 vóuoc, atque idem uomen in N. T. usurpatur (Jatth. 5, 17 etc.; Luc. 2, 22 etc. ; loan. 1, 17 clc. ; Htom. 2, 12 ctc). ; S. Hicronymus quoque vocem Legis in tala iam adhibitam rctinuit. Nihilominus vis vocabuli Thorah latius patet , quam vópos vel lez; radix enim A1», cuius est nomen hiphilicum, in Hiph. monstrandi, docendi, instituendi potestatem habct, ünde Thorah cst institutio vel doctrina sive parentum (cfr. Prov. 1, 8 « Audi, fili, disciplinam [reprehensionem *0"2] patris tui, e ne dimittas legem [Thorah i. e. doctrinam, institutionem] matris tuae »), sive Dei (cfr. Is. 1,10 « Audite verbum Domini, principes Sodomorum, percipite auribus legem (Thorah doctrinam] Dei nostri, populus Gomorrhae »). Haud raro quidem vocabulum doe singularibus legibus et praeceptis usurpatur (Exod. 12, 49 etc.), sed ubi de integro Pentateucho praedicatur, latiore sensu explicetur necesse est. Syri et Chaldaei vocabulo ab eadem radice derivato Pentateuchum atque integrum Vetus T. xDnMYN appellant. Cfr. Ps. lonath. in teronomium praenotatur. Hi sunt quinque libri Moysi, quos proprie Thora i. e. Legem appellant ». S. Hieronymus suae versioni titulos hebraicos librorum plerorumque pracfixerat, qui una cum latinis inscriptionibus retenti sunt in Vulgata nostra iussu Gregorii XIV (cfr Introd. gener. Ed. 2. p. 497). — A Iudaeis quoque iunioribus libri pentateuchici interdum ex argumento denominantur : 71Y'Y* (creatio) ; T'P3 (damna vel plagae); Q'a2 nmn vel n33p rwn (les sacerdotum vel lez sacrificiorum) ; Q"B5DO vel QYTIEBEA (numeri vel recensiones) ; YI ni19n (repetitio legis) vel mnzw 20 (liber obiurgationum); cfr. Wolf Bibl. hebr. II. p. 72 ; Buztorf Lex. thalm. sub vv.
7. Quartus liber teste S. Hieronymo olim etiam Vajedabber vocabatur a primo vocabulo, frequentius autem altero vocabulo desumto ex primo versu 12122 (In deserto), quo satis apte integri libri argumentum simul describitur; agit enim de diuturnis Israelitarum peregrinationibus in deserto variasque peregrinationis stationes enumerat (Num. 33). Nomen autem ab Origene rclatum (&ugeapexoóelp) quid significet, difficile est dictu. Probabilius est hebr. a"pson (erroneo inserta litera s), ita ut rabbinicae appellationi Happikudim correspondeat, licet illa forma ab Originc adhibita in rabbinicis libris inveniri negetur. Alii tamen vix minore cum probabilitate Origenem duo vocabula (ormpb von — una ez quinque partibus [1/5) : recensiones) transcripsisse putant; codem enim nomine KR. Sal. larchi librum designasse dicitur. 8. Thcodulf. Aurel. Carmina (M. 105, 299).
2. — Sed singulorum librorum argumenta et pàrtitiones accuratius describamus oportet, ut operis totius unitas clarius patefiat.
Itaque primus liber GiNEsis vocatur, « quia et universorum , coeli pariter ac terrae hominumque et omnium quae videntur, ortum(v xévea) et ipsam paradisi plantationem complectitur »!. Quae argumenti descriptio, quia duo prima capita sola respicit, arctior est, ita ut Gene- $eos nomen, si hoc sensu explicatur, toti libro non conveniat. At Moyses, ut universi Pentateuchi fundamentum stabile firmumque iaceret, a prima quidem mundi creatione exorsus est, sed mox primordiis totius generis humani adumbratis ostendit, quomodo Deus adductus (vel si mavis : coactus) sit, ut unum solum populum eligeret, cui revelationem suam committeret, et quomodo Deus hunc populum iam in primis eius patribus sibi praeparaverit et educaverit. Unde satis accurate iam monuit Lyranus « Genesin procedere ad electionem fidelis populi eiusque distinctionem ab infideli per successiones generationum ». Secundum duplex autem argumentum, quod tractat, Genesis in duas partes aptissime distribuitur; prior enim (1, 1-11, 26) totius generis humani fata adumbrat usque ad illud tempus, quo Deus unum solum hominem, Abrahamum , elegit, in cuius semine benedicendae essent omnes gentes; altera pars(12, 1-50, 26) hominis electi eiusque familiae historiam perducit usque ad illud tempus, quo in Aegyptum a Deo adducta in magnum populum excrescere coepit.
Verum alteram quoque libri partitionem ab auctore ipso innui moderni interpretes recte statuerunt; decies enim repetita formula « aec est. historia... »? integrum in decem sectiones ita distribuit, ut quinas duabus illis partibus indicatis attribueret. Longitudine quidem decem sectiones inter se plurimum discrepant, quoniam aliae paucis versibus, aliae multis capitibus constant; at haec diversitas non sufficit, ut hanc esse partitionem ab auctore proposifam negemus?. Etenim quum fini eius non omnes eadem ratione inservirent, paucis ea, quae ad rem suam minus faciebant, aptissime absolvit, ut graviora diligentius fusiusque tractaret. ld enim maxime sibi proposuit, ut unius familiae illius, in qua totum genus bumanum benedicendum erat, electionem educationemque describeret; quamobrem a rerum primordiis exorsus reliquas familias tribus gentes attingit quidem, ut earum nexum cum populo electo patefaciat, sed earum fata historiamque innuit potius quam narrat, easque ut ita dicamus climinat excluditque, ut proposito themati inhaereat lectorumque cogitationes ad illud solum dirigat*. Inscriptionibus vero, quae narrationem immediate praecedentem in memoriam revocant, omnes sectiones arcte inter se ifa connectit, ut totius libri unitas clarius innotescat *. Neque minus clare unitas ex eo elucet, quod eorum historiam , quos eliminare vult, auctor semper historiae ulteriori familiae electae praemittat*.
drinis quidem redditur : abtat ad yevéasis vcl ab t ^ Bl&Xoc qeviotux, et a 8. Hieronymo : istae (hae) sunt generationes; siquidem Tholedoth secundum ctymologiam suam significat generationes, familias, gentes (cfr. Num. 1, 20; Gen. 10,32 ctc.). Verum quoniam Orientalium historiae à genealogiis plerumque inchoantur ct gencalogiis maxime constant, Tholedoth etiam historiam significat. Ex. gr. Gen. 37,2 (« hao sunt generationes eius [sc. Iacob]. Ioseph qui quum undecim essct annorum » etc.) in tota relatione, quae sequitur, filiorum quidem Iacob, quorum nalivitas iam antea erat relata (Gen. 29. 30. 35.), historia narratur, sed generationum Incob, si proprio sensu intclligitur vocabulum, nulla fit mentio.
^. Cfr Kaulen Einl. Ed. 3. p. 159; Vigourour Manuel I. p. 265 : « Ce procédé d'élimination est trés sensible dans touto la suite do la Genése. La premiéro section embrasse le ciel et la terre, et le cic] y cst éliminé. L'histoire d'Adam élimino la race dc Cain; l'histoire de Noé élimine la ligne de Scth, Noé excepté; l'histoire des enfants de Noé climine Cham et Japhet ; l'histoire do Sem élimine tous ceux de ses enfants qui ne font pas partic de Ia famille de Tharé; l'histoire de Tharé élimine tous ceux qui ne font pas partie de la famille d'Abraham; l'histoire d'Isma^l élimine la race de cet enfant d'Abraham ; l'histoire d'Isaac prépare l'élimination de la race d'Ésaü, complétée dans le chapitre qui lui est consacré, ct il ne reste plus ainsi quc la famille de Jacob, dont l'histoire cst l'objet des quatre autres livres du Pentiteuque et de l'Ancien Testament ». Admirabili igitur cum arte auctor attentionem legentium ad unum illud argamentum dirigit, quod sibi tractandum proposuit. Neque tamen secundaria argumenta ita eliminasse dicendus est, ut nullam amplius eliminatorum rationem haberet. Id quidem nonnulli statuunt, ut ex Geneseos dispositione universalitatem anthropologicam diluvii impugnare possint (cfr Schüpfer Gesch. d. A. T. Ed. 2. 1895. p. 67 etc.); erronee autem id statui, ex eo iam satis elucet, quod Cainitae, eorum eliminatione (Gen. 4,1-21) non obstante, in sequente sectione velut auctores describuntur universalis morum corruptionis (Gen. 6,1-8) ; quo ergo cum lure illi a poena exemti esse supponuntur, qui eam potissimum provocasse diserte narrantur?
6. Caini posteros enumerat ante posteros Seth, populos ex laphet et Cham exortos ante illos, qui a Sem descendunt; populos a Sem exortos, qui ad familiam electam non pertinent, ante lineam Thare; posteros Ismael ante historiam 1saac, generationes Esau ante historiam Iacob.
Quibus praemissis GENESEOS ANALYsIN subiiciemus brevissimam ad id unum intenti, ut quo arcto nexu singulae sectiones inter se colligentur et qua ratione omnes ad eundem finem conspirent, clarius perspiciatur. lta enim id assequimur, quod maxime volumus, ut integri libri unilas evidentius demonstretur; accuratiorem vero idearum nexum interpreti relinquimus explicandum, atque infra de una alterave seclione, de qua vehementior controversia agitatur, fusius agemus.
ExonbiUM (1,1-2,3) magnilicam exhibet descriplionem creationis omnium rerum. Qua descriptione non tantum Dei infinitam potentiam et bonitatem manifestat, sed etiam omnimodam creaturarum omnium a Deo dependenliam demonstrat, propter quam omnes tam potenti et bono dornino plenam et perfectam obedientiam debent.
l|. PnixA pans (2,4-11,26) autem primordiis generis humani aduimnbratis ostendit, Deum perfectam hanc obedientiam in hominibus non invenisse ideoque inobedientibus illis relictis unum solum hominein elegisse, in cuius familia genuinam revelationem conservaret et in cuius semine postea alias gentes benediceret.
1. Historia coeli et terrae (2,A- 5,26) igitur post inscriptionem (2, 4)
à.) accuratius describit, quot quantisque donis Deus primuin hominem locupletaverit , et quam facile praeceptum ei imposuerit (2,5 - 25); b.; at ne hoc quidem primi parentes observarunt a serpente seducti; quapropter e paradiso sunt eiecti, sed non omui spe orbati; futurae enim redemtionis promissionem obtinuerunt (3,1 - 21).
c.) Verum prima haec poena non impedivit , quominus iam mox primogenitus Adae Cain íratre suo occiso gravissime peccaret. Pro Abele autem occiso Adae natus est alter filius, Seth, atque ab illo tempore genus humanum quasi in duas classes divisum est, eorum, qui adhaerent Deo (cfr 4,26), eorumque qui ab eo separati degunt (cfr 4,16). Caini posteri enumerantur, atque ita eliminantur (4,1- 36).
8.) eius posteros enumerat, qui ex allero eius filio Seth usque ad Noe eiusque fllios nati sunt (5,3-32), b.) atque ne illos quidem in praeceptis Dei permausisse ostendit, siquidem cum Caini posteris permixti viam suam adeo corruperunt, uL unus inter eos Noo gratiam coram Deo inveniret (0,1 -8).
8.) poenam diluvii narrat, quo Deus genus humanum , quod viam suam corruperat, delevit sola Noe familia excepta (0,11-8,19).
b.) Deinde novo pacto, quod Deus cum Noe filiisque eius pepigit, commemorato (8,20-9,17) c.) ostendit iam statim inter ipsos hos filios unum fuisse, cui pater maledicere coactus sit, alterum vero esse destinatum, in cuius posteris benedicendi sint reliqui populi (9,18-29).
b.) Qui omnes in superbiam elati contra Deum conspiraverunt; quare confusione linguarum puniti atque inter se ita sunt divisi, ut contra Deum simul conspirare iam nequeant (11,1-9).
5. Historia Sem (44,10-26) demum, filii primogeniti Noe, posteros enumerat usque ad Thare, patrem Abrahami, in quo benedicendae erant gentes omnes.
II. SEcuNpA PARs (11,27-50,26) omnibus reliquis gentibus eliminatis dc solis Abrahae posteris agit atque tota in eo est, ut providentiam describat, qua Deus iis invigilaverit eosque educaverit, usque dum eos in Aegyptum perduceret, ut ibi in magnum populum excrescerent. Verum ut clarius appareat, solam generationem naturalem non sufficere, ut aliquis inter Abrahami filios numeretur (Rom. 9,7), eorum quoque Abrahami posterorum brevis historia texitur, qui a Deo non sunt electi, ut apud eos genuina revelatio
1. « Historia Thare » (10,27 - 25,11) Abrahami vocationem, immigrationem in terram Chanaan, foedus, quod Deus cum co pepigit, promissiones ei factas et reliqua eius fata fuse et accurate narrat.
2. « Historia Ismaelis » (25,12-48) tribus, quae ab Ismaele originem ducunt, brevissime enumeratas eliminat.
3. « Historia Isaac » (25,19- 35,29), filii promissionis, vel potius filiorum ' eius Esau et lacob, fata iterum satis fuse enarrat.
4. « Historia Esau » (36,4- 43), qui aeque parum, atque Ismael, a Deo electus erat, non nisi brevem tribuum, quae ab Esau exortae sunt, regumque idumacorum enumeralionem exhibet. Omnes illi inhabitabant Idumaeam, lacob autem remansit in Chanaan (37,1).
$. « Historia lacob » (37,2-50,26) demum, cuius iam omnes filii duodecim a Deo destinati erant, ut ex iis populus electus descenderet, eorum res usque ad patris eorum [lacobi et fratris losephi mortem persequitur. Sinzulari sua providentia effecit Deus, ut loseph, quem fratres eius persequebantur, in Aegyptum abduceretur ibique patri et fratribus suis locum praepararet, in quo a cognatis tribubus separati ad missionem suam praepararentur.
3. — Tres libri intermedii, qui sequuntur, ipsum quodam modo mosaici operis corpus constituunt, cuius Genesis est prologus, Deuteronomium epilogus. Integram enim continent legislationem, quam Deus lacobi posteris, postquam in populum magnum excreverunt, eum in finem tradidit, ut ad recipiendam et propagandam salutem messianicam praepararentur. Leges autem hae non ordine logico proponuntur, quo inter se cohaerent, sed illo ordine, quo occasione data a Deo latae et per Moysen promulgatae sunt; quam ob causam cum Israelitarum historia intime sunt connexae, atque libri ipsi, etsi multas leges contineant, historicis potius quam legalibus sunt adnumerandi; solus terlius in legibus dumtaxat tradendis versatur.
Secundus inscribitur quidem Exonvs, « quia egressionem (36v £90ov) filiorum Israel ex Aegypto continet » (Ps. Athan. l. e.), at praeter mirabilem liberationem filiorum Israel ex aegyptiaca servitute etiam populi iter per desertum usque ad montem Sinai, Legisin monte Sinai promulgationem, foedus a Deo cum filiis Israel initum et renovatum narrat hisforiamqae populi a morte loseph usque ad secundum emigrationis annum perducit. Totum autem tempus, quod a morte Ioseph usque ad Moysis nalivitatem effluxit, paucissimis absolvitur versibus. Quorum primi inscriptio quaedam sunt, quae Exodum cum praecedente libro eadem fere ratione connectit, qua sectiones Geneseos inter se collijantur. Satis apte autem in tres partes dividitur, quarum prima post breve exordium (1, 1-7) populi liberationem (1, 8-13, 16), altera cius iter ad montem Sinai (13, 17-18, 21), tertia foedus eius cum Deo initum et renovatum (19, 1-50, 38) narrat. Summum partium argumentum exhibet haec Exon ANALYSIS.
Exoubitx— F,1-7; enumeratis. duodeciii filiis lacob, qui in Aegyptum immigrarunt, et inorte loseph iterum coinmerorata librum cum Genesi connectit atque tempore commorationis in Aegypto posteros facobi in magnum
I. Pans PRIMA (1,8- 13,6) de exitu populi israelitici ex Aegypto.
1. Postquam multiplicati sunt filii Israel, novus rex surrexit, qui loseph ignoravit eosque opprimere coepit. Quapropter a Dco auxilium flagitarunt, qui illis in Moyse mirabiliter conservato et in regia aula educato, at ob oppressoris alicuius occisionem in desertum fugere coacto liberatorem iam praeparaverat (1,8 - 2,25*.
2. Moyses in deserto greges soceri sui pascens a Deo ad populum suum liberandum vocatur et instruitur, fratremque suum maiorem Aaron in hac missione socium obtinet (3,1 - 4,31).
3. Qui a rege liberationem populi frustra expetunt, atque frustra quoque novem prioribus plagis, quas Deus Aegypto immisit, eum ad populum dimittendum adigere conantur (5,1 - 10,29);
4. decima autem, primogenitorum sc. morte, tandem commotus est rex, ut filios Israel proficisci permitteret (11,4 -12,36); qui in perpetuam miraculosae huius liberationis memoriam quotannis Pascha celebrare iubentur (12,37 - 13,16). .
]l. PAns ALTERA (13,17 - 18,27) de itinere filiorum Israel ad montem Sinai. Magnis miraculis Deus in hoc itinere cos disponit et praeparat, ut legem dandam libenter in se suscipiant.
1. Israelitas per viam deserti profectos, quos Deus columna nubium et ignis ducebat et protegebat, persecuti sunt Aegyptii; apertum autem mare rubrum Israelitis viam salutis praebuit insecutosque Aegyptios deglutivit (13,17 - 13,21).
2. Israelitis in deserto murmurantibus Deus aquam amaram in dulcem convertit, coturnices misit, manna de coelo aquamque e rupe dedit; utque certius cognoscerent nihil sibi ab hostibus esse timendum, Amalecitae orante Moyse fugati sunt (15,22- 17,16^.
3. Iethronis consilium secutus Moyses principes ducesque constituit, qui populi lites dirimerent (18,1 - 27).
Ill. Pans TERTIA (19,1 - 40,38) de foedere in monte Sinai inito et renovato.
1. Populus, postquam ad legem, quam Deus daturus erat, observandam promptum sese declaravit, ad eam accipiendam se praeparare iube-
Die tertia Dominus in fulgure et tonitru apparens decalogum promulgat; terrore autern perculsi Israelitae rogant, ut deinceps per Moysen leges suas Deus tradat (19,16 - 20,21).
. Itaque Moyses praecepta quaedam de cultu soli Deo praestando, de officiis erga proximos observandis deque celebrandis festis (20,22- 23,19) una cum continuae protectionis divinac proinissione (23,20 - 33) sollemniter populo promulgat, atque sacrificio oblato foedus cum Deo initum confirmat (24,1 - 8).
4. Solus deinde in montem ascendere iussus, ut Leris tabulas acciperet, quadraginta dies cum Deo commoratus est; quo tempore mandatum accepit, ut ex voluntariis populi donis tabernaculum foederis exstrueret, in quo Deus in medio populo suo esset habitaturus (24,9- 95,9). Porro forma tabernaculi totiusque suppellectilis sacri (25,40- 21,21) et vestium sacerdotalium (28,1-43), uti ritus consecrationis sacerdotalis (29,1-37) ei describuntur; nonuullisque additis de iugi sacrificio ac de altari thymiamatis (29,38-30,38) artifices operis ei indicantur (31,1-8) ac sabbathi lex denuo inculcatur (31,9-18).
9. Diuturna Moysis in monte commoratione fatigati Israelitae vitulum aureum sibi adornaverant, quem adorarent; quod quum reversus vidisset Moyses, tabulas Legis a Deo acceptas confregit, idololatras occidi iussit, atque superstitibus venia impetrata foedus cum Deo renovavit novasque tabulas accepit (32,1-34,35).
0. Ultimis capitibus exstructio tabernaculi vasorumque sacrorum confectio describitur. Gloria vero Domini replevit tabernaculum ostenditque Deum populum hunc sibi proprium fecisse (45,1-40,38).
5. — Tertius liber, qui & S. Hieronymo Alexandrinos secuto Leviricus (liber; Atuizwóv sc. fi6Xíov) inscribitur, a rabbinis, uti diximus, e'ii»n nin (lex sacerdotum) vel min 'n (lex sacrificiorum) haud raro appellatur. Quae nomina omnia satis sunt apta, « quia proprie et peculiariter, inquit S. CArysostomus (Synops. S. S.), totam levitici ministerii formam continet, quo pacto Aaron eiusque filii sint ex filiis Levi electi et sacerdotes consecrati, et quae sit sacrificiorum multifaria varietas, et qualis sit universus sacrorum cultus, qualeque sacerdotale ministerium ». Quam arcto nexu liber noster cum praecedente coniungatur, vix opus est dicere. Postquam enim de tabernaculi foederis exstructione actum est, iu quo Deus continuo habitans populo electo semper praesens adfuit, quid convenientius, quam ut de illis iam ageretur, quae ex sua parte populus Deo praesenti praestare et quibus sese con- Gnua eius praesentia dignum reddere debuit? Magna quidem est praeceptorum varietas, neque secundum certum ordinem logicum, sed secundum temporis, quo data sunt, rationem multa videntur esse disposita ; nihilominus secundum duplex illud officium, quod populo incubuit, duae partes libri non inepte distinguuntur, quarum prior (1, 1-10, 20) de sacrificiis sacerdotibusque agens ea enumerat, quae populus Deo praesenti praestare debet, altera ( 11, 1-27, 35) accuratius describit, quae mundities et puritas in populo ob Dei praesentiam requiratur. Ex brevi hac Leviricr ANALYs! unitas libri non obstante praeceptorum varietate et multitudine elucebit.
Pans ruiph (1,17 10,20) de iis, quae Deo praesenti praestanda sunt, i. e. do sacrificiis et de personis agit, per quas sacrificia Deo sunt offerenda. I. De sacrificiis eoruinque praecipuis speciebus (1,1-7,38).
1. Atque primum quidem de tribus sacrificiorum speciebus, de holocaustis (1,1-17), de fertis (2,1- 16), de pacificis (3,1 -17) ila agitur, ut quaenam afferri possint et qui ritus sint observandi explicetur.
. Accuratius deinde de sacrificiis pro peccato agitur, quae duplicis sunt speciei; alia enim sunt offerenda, si ex ignorantia (levitate) sacerdos (41-12), aut integer populus (4,13-21), aut princeps (4,92- 26), aut privatus (4,27- 5,19) peccaverit , alia vero, si contemto Domino peccatum commissum sit (6,1 - 7).
. Tertio demum loco sacerdotum in sacrificiis ofTerendis munera et iura describuntur, quid scilicet illis competat in holocaustis (6,8-13), in fertis sive a populo sive ab ipsis sacerdotibus oblatis (6,14- 93), in sacrificiis pro peccato et delicto (6,24- 7,10), et in pacificis (7,11-36).
Hl. De sacerdotum consecratione et institutione (8,1 - 10,90).
. Aaron in summum pontificem et filii eius in sacerdotes sollemni modo a Moyse secundum Dei praeceptum consecrati sunt (8,1 - 36),
. atque finito consecrationis octiduo pro se ipsis et pro populo prima sacrificia obtulerunt; Deus autem igne coelitus in holocaustum immisso se consecrationem ratam habere manifestavit (9,1 - 24).
. At filii primogeniti Aaronis, Nadab et Abiu, quum profano igne thurificare voluissent, igne coelesti consumti sunt (10,1 - 7), qua occasione praecepta nonnulla specialia sacerdotibus traduntur, ut munere suo accuratius fungi possint (10,8- 20).
ALTERA PARS (11,1-27, 34) de munditie in populo et sacerdotibus requisita agit.
I. In íntegro populo requiritur mundities exlerna et interna (11,1 -20,27).
1. Atque praeprimis varia praecepla de munditie externa sive legali traa.) Animalia enim munda ab immundis distinguuntur et immundorum esus prohibetur (11,1 - A7); b.) variae species immundiliei legalis enumerantur et mundationis ritus praescribuntur (12,4 - 15,33).
c.) Quia vero ab omni piaculo liberi manere non possunt sacerdotes et populus, non tantum sacerdotibus speciale sacrificium praescribiiur, antequam in tabernaculum foederis ingrediantur, sed dies quoque expiationis quotannis celebrandus instituitur, cuius ritus describitur (16,1 -34).
d.) Adduntur alia praecepta : animalia ad ostium tabernaculi mactata sola in cibum esse adhibenda, ab omni autem sanguinis esu abstinendum (17,1-16); coniugia in gradibus illicitis vitanda (18,4 - 18), qua occasione simul alia nonnulla impudicitiae peccata prohibentur (18,19-23), atque gravi exhortatione particula haec terminatur (48,24 - 30).
2. Ad externam autem munditiem accedat oportet interna (19,1 - 20,27); quare omnibus iniungitur, ut sancti sint, quia ipse Dominus sanctus sit (19,1-2). Quod ut assequantur, a.) eis inculcatur pietas erga parentes et maxime erga Deum (19,3- 8), b.) amor quoque proximi atque praecipue egeni commendatur (19,9 - 18), quibus gravissimis praeceptis alia, inter quae nonnulla caeremonialia, adduntur (19,19- 37). c.) Mortis poena statuitur contra eos, qui filios suos Moloch offerre, hariolos et magos consulere, parentibus maledicere, gravia impudicitiae peccata committere ausi fuerint (20,1 - 27). VW. /n sacerdotibus autem maior requiritur mundities externa et interna, quapropter specialia nonnulla praecepta, quae ad alterutram spectant, eis proponuntur, occasionesque indicantur, in quibus cavere debent, ne contaminentur (21,1-22,17), atque demum eis iniungitur, ut victimas dumtaxat omni defectu carentes offerendas curent (22,18 - 33). Hil. Populum et sacerdotes spectant ultima praecepta (23,1-27,34), scilicet 1. ut sabbatha et festa praescripta fideliter observentur (23,1 - A4), 2. ut continuo in tabernaculo foederis lucernae ardeant et panes propositionis adsint (in signum munditiei populi) (24,1 - 9),
3. ut morte puniantur blasphemi, qua occasione simul lex talionis statuitur (24,10-23),
4. ut anni sabbathi et iubilaei fideliter observentur (25,1 - 53).
$. Praecepta haec servantibus multa bona promittuntur, non servantibus autem intimantur poenae (26,1 - 45), .
6. atque demum praecepta de votis libere susceptis et de decimis persolvendis adduntur (27,1 - 34).
5. — Quartus Pentateuchi liber Numen: ('Apiipot) vocatur (*) « quia in eo totius populi numerus continetur tribu unaquaque ludaeorum ex iussu Domini recensita » (Ps. A(han. l. c.); aptus vero a rabbinis 3702 « in deserto » appellatur, quia integrum illud tempus complectitur, quo Israelitae in deserto peregrinati sunt. Leges enim, quas Leviticus continet, prope montem Sinai primo peregrinationis anno datae sunt (Lev. 1, 1; 26, 45; 27, 31); legislatione autem sinaitica itineris narratio interrupta erat, quam nunc continuat auctor atque a primo mense auni secundi usque ad undecimum mensem anni quadragesimi perducit. Neque tamen serie continua eam narrat, sed eadem ratione, qua longum illud tempus a losephi morte usque ad Moysis mortem silentio praetermisit , triginta septem peregrinationum annos paucissimis absolvit. Neque enim ornnia Israelitarum fata, sed
(a) A nonnullis dubium molum est, num libri nomen latinum Nunmeri sit genitivus sing. an nominativus plur. In Sixtina enim editione semper nominatur liber Numeri, eodem modo inscribitur in Clementina editione, at eadein in paginarum margine superiore habet liber Numer, i. e. Nuiuerorum., Sixtus V. quoque in sua editione ultimum i auferri iusseral, ut vocabulum abbreviatum legeretur Numerorum. Nec dubium est, quin Numeri sit. nominativus pur. , sí ad graecam libri nomen animus advertitur (ol àpi6uoi); cui explicationi inscriptio non obstat , siquidem eadem ratione alii libri inscribuntur : liber Genesis, liber Exodus, li- 5er Leviticus.
illa sola narrare voluit, quae proxime et directe ad salutem per filios Israel omnibus gentibus conservandam pertinent. Omnes autem illi, qui viri ex Aegypto egressi erant, ob murmurationes suas iusto Dei iudicio condemnati erant, ut in deserto morerentur; indigni enim erant, qui salutem conservarent. Quapropter Moyses, postquam sententiam latam retulit, eius exsecutionem praetermittit neque quidquam de tota illa generatione tradit praeter paucissima facta, quibus etiam tunc Deum Legis observantiae invigilasse apparet. Generatione autem illa mortua Moyses narrationem suam resumit atque satis fuse tradit, quae ultimo peregrinationis anno a primo usque ad undecimum mensem gesta sunt. Ad hanc temporis rationem attendentes tres partes distinguimus, sicut ex hac NUMERORUM ANALYSI apparet.
PniMA Pans (1,1-14,45) ea enarrat, quae gesta sunt ante generationis illius repudiationem , atque praeprimis, quae duobus primis mensibus anni secundi acciderunt, ordine tamen inverso (*). Nam
I. illa afferuntur quae secundo mense anni secundi statuta sunt (1,4 - 6,27).
a.) Omnes tribus Israel levitis exceptis censentur (1,1-54) certumque suum locum in itineribus et in castris occupare iubentur (2,1 - 34).
b.) Levitae quoque, qui in primogenitorum loco Deo consecrantur et in tabernaculi ministerium assumuntur, secundum familias suas numerantur officiaque sua determinata accipiunt (3,1 - 51); quae offlcia deinde accuratius describuntur (4,4 - 49).
9. Adduntur variae leges eodem tempore, ut videtur, latae de omni immundo a cáàstris arcendo, de peccatis ignorantiae expiandis, de primitiis reddendis, de adulteris mulieribus convincendis (5,1-31), de Nazaraeis consecrandis, de benedictione sacerdotali impertienda (6,4 - 27).
Il. Secundo autem loco traduntur illa, quae primo mense acciderunt (1, -
1. Tabernaculo et altari iam terminatis principes tribuum lsrael munera sua coram Domino obtulerunt (7,4 - 89).
2. Nonnullis de candelabro accuratius determinatis (8,1- 4), quomodo et qua aelate consecrandi sint levitae, praescribitur (8,5 - 26).
3. Celebratur pascha atque simul statuitur, quando ab aliis, qui impediti sint die stabilito, sit celebrandum (9,1 - 14).
(2) Interroganti, cur auctor chronologicam rerum gestarum seriem neglexerit, respondebimus sapiente consilio id videri factum esse. Moyses enim. quum ín hoc libro peregrinationes in deserto maxime narrare vellet, ordinem non potuit omittere, quo tribus singulae sive in itinere sive in castris erant dispositae, neque officia, quae in tabernaculo foederis el vasis sacris transportandis a leviticis familiis erant adimplenda. Quae omnia, quoniam & censu partim dependisse videntur, secundo mense definita sunt. Ne igitur ordine tribuum et officiis levitarum descriptis narrationem ipsam cogeretur interrumpere, Moyses ordine inverso prius descripsit omnia illa, quae semper toto peregrinationis tempore observala sunt, atque deinde narrationem inchoat rerum gestarum a primo mense anni secundi.
IiI. Ad chronologicum ordinem reversus Moyses ea narrat , quae usque ad g^nerationis illius reiectionem gesta sunt (9,15 - 14,435).
1. Quum in eo iam essent Israelitae, ut nube praeeunte (9,15-26) proficiscerentur, a Deo per Moysen signa definiuntur, ad quae totum iter ordinari debuit (10,1 - 10).
2. Profecti autem a monte Sinai ordine praescripto (10,11-36) iter perrexerunt usque Cades in deserto Pharan vel Sin, i. e. ad fines meridionales terrae promissae. Quo in itinere conquesti sunt de defatigalione et de carnium defectu; atque Deus Moysi septuaginta senes adiutores in populo regendo dedit, coturnicesque quidem misit, quibus vescerentur, populum autem murmurantem simul magna plaga percussit (11,1-34). Ipsi quoque Aaron frater et Maria soror Moysis contra eum insurrexerunt et a Deo puniti sunt (19,1-15).
3. Ex deserto Pharan missi sunt duodecim exploratores ad terram promissam considerandam (13,1-26), qui reduces omnes, exceptis losue et Caleb, narratione sua novas murmurationes populi excitarunt (13, 9; - 14,9) : quapropter iratus Deus decretum tulit, ut omnes, qui vigintí annis maiores erant nati, exceptis losue et Caleb in deserto morerentur. (14,10-39). Quum autem invito Deo Israelitae terram promissam ingredi vellent, caesi sunt ab Amalecitis (14,40- 45).
ALTERA lAns (15,18 -19,22) pauca dumtaccat ex diuturna generationis reiectae
1. Atque primum quidem locum tenent leges nonnullae de libamentis faciendis, de primitiis Deo separandis, de peccatis per ignorantiam aut per superbiam commissis, de poena mortis in eos, qui sabbathum violant (15,1 - Ab.
2. Sequitur narratio rebellionis Core, Dathan et Abiron, qui sacerdotium ambierunt, interitusque eorum (16,1-50); miraculo ostendit Dominus se Aaronem elegisse sacerdotem (17,1 - 13).
3. Adduntur leges aliae de officiis sacerdotum et levitarum et de eorum parte in sacrificiis et primitiis (18,1 -32), sicut etiam de praeparanda et adhibenda aqua lustrali (19,1 - 22).
'"'ERTIA PARS (20,1- 36,13) Aistoriam itineris a mense primo ad undecimum
1. Primo mense anni quadragesimi congregatis iterum in Cades Israelitis moritur Maria, soror Moysis; murmuranti populo aqua de rupe datur, Moysi autem et Aaroni dubitantibus ingressus in terram promissam negatur (20,4 - 13).
2. Quum Edornitae transitum per terram suam negarent, Israelitae longo itinere montes idumacos circumire coguntur, usque dum prope fines Amorrhaeorum et Moabitarum perveniant. Quo in itinere moritur Aaron, et populus ob defatigationem murmurans serpentibus immissis punitur (20,14 - 21,20).
3. Amorrhaeorum terra occupatur; Moabitae Israelitas Balaami maledictionibus perdere frustra conantur, quum Balaam iis benedicere a Deo cogatur; Madianitae autem eos ad idololatriam" seducunt (21,21 - 23,18).
4. Iterum numerantur tribus atque iuxta hunc censum terra promissa inter illas distribui iubetur; simul losue Moysi successor a Deo eligitur (26,1 - 27,93).
6. Caesis Madianitis terra trans Iordanem occupata tribubus Ruben et Gad ac dimidiae tribui Manasse attribuitur (31,1- 32,42).
7. Mansiones flliorum Israel in deserto ab eorum exitu ex Aegypto usque ad eorum adventum in planitiem Moab enumerantur (33,1 - 49).
8. Chanaanitae exterminari iubentur (33,50-56) et regulae de terra inter tribus et familias distribuenda praescribuntur (34,1-36,13).
6. — D&vrERONOMIUM a nobis, nYinn ndo a rabbinis quintus Pentateuchi liber vocatur, « quia post acceptam in tabulis scriptam legem Moyses veluti secundam legem (Sevsgov vóuov) sermones huius libri ex divino praecepto lsraelitis promulgavit »!, vel rectius quia legum in superioribus libris iam promulgatarum est repetitio, explanatio, inculcatio. Sicuti enim Genesis totius Pentateuchi est prologus eum in finem praecipue conscriptus, ut Israelitis magnam Bei caritatem, qua illos ex mera gratia prae omnibus reliquis gentibus ad conservandam genuinam revelationem elegit, vividius ob oculos poneret atque hac ratione eos efficacius ad leges divinitus traditas observandas incitaret, it& Deuteronomium eiusdem operis est epilogus, qui quidem « summariam quandam repetitionem continet eorum, quae in libris Exodi Levitici Numerorum sive gesta sive praecepta referuntur »?, ea vero ita disponit atque digerit, ut efficacissimam ad Legem observandam exhortationem efforment. Namque si ultima eius capita (Deut. 31-34), quae, quum postrema Moysis fata eiusque mortem narrent, haud dubie saltem ex parte ab altero scriptore operi iam terminato addita sunt, seponimus, Deuteronomium tribus concionibus constat, quas legislator primo die ultimi mensis anno quadragesimo post exitum ex Aegypto coram filiis Israel congregatis habuit. In quibus et argumenta proponit, quae populum, ut Legem toto corde amplectatur, permovere potuerunt, beneficia nimirum innumera a Deo, malignitate eorum non altenta, eis iam tributa et non minora fidelibus Dei servis promissa ?, et Legem ipsam iam promulgatam, paucis novis praeceptis additis, paraenetica forma repetit. Summum argumentum haec DeUTERONOMMH ANALYSIS exhibet.
In brevi rnoroco (1,14 -5) concionum argumentum innuitur (1,4 -2) tempusque et locus, quo habitae sunt, definiuntur (1,3-5).
Corcio. pPriMA. (1,6-5,40) totius exhortationis prooemium quoddam est ; integra enim ín Dei beneficiis commemorandis versatur.
1. Longae ac diuturnae peregrinationis praecipuos eventus in menioriam auditoribus revocans luce clarius ostendit, quam bonum , misericordem, longanimem sese Deus erga populum exhibuerit, sed simul quoque quam iustum et severum iudicem contra obstinatos peccatores (1,6- 3,29);
2. Unde sua sponte deducitur conclusio, foedus cum Deo initum fideliter esse servandum neque eius Legi quidquam esse addendum nec ab ea quidquam detrahendum (4,1 - 40.
Interiectis paucis versibus de oppidis refugii in terra trans lordanein
Coxcto. skcuxpA. (5,1-26,10) toten. foederis oeconomiam duabus. partibus,
4. decalogus repetitur et rationes indicantur, quibus permoti Israelitae a Deo petierunt, ut per Moysen mediatorem ad ipsos loqueretur legesque suas promulgaret (8,1 -33).
2. Primum deinde mandatum explicatur et inculcatur : verum scilicet Deum solum colendum esse, atque ut idololatriae periculum avertatur, nullam cuin gentibus societatem contrahendam, sed earum aras delendas. esse (6,1 - 7,26).
3. Ut primum et maximum mandatum mentibus profundius inculcet, beneficia ct poenas, quibus in desertum atfecli sunt, iterum commemorat ct futuras de Chanaanitis victorias praedicit simul monens, ne eas sibi ipsis suaeque virtuti sed soli Deo attribuant (8,1-11,12).
4. Demum Legem observantibus benediclio, eam transgredientibus maledictio indicitur (41,13 - 32).
II. 1n parte speciali (12,1 - 96.19) praecipua populi officia commendantur.
a.) cui cullus exhibendus est in loco ab ipso electo et modo praescripto (12,1 -32); b.) cui tam tiriniter adhaevere debent, ut nec per pseudoprophetam vera praedicentem nec per proximos et parentes averti ab eo se sinant, sed omnes polius seductores arceant et idololatras anathemate puniant (13,1-18);
€.) cuius praecepta de ciborum distinctione et de decimis persolvendis, de remissione septimi anni, de consecrandis primogenitis accurale sunt observanda (14.4 - 15.235, d.) in enins henoremi tria. maiora festa. statis diebus sunt. celebranda
9. Ab officiis erga Deum implendis descendit ad o/fieía erga publicos Pci vícarios implenda (16,18- 18,22), id est a.) in vita civili erga iudices (16,18-17,13) ef reges futuro tempore constituendos (17,14-20); b.) in vita religiosa erga sacerdotes (18,1 - 8) et erga prophetas (18,9- 22^.
3. Tertio loco veniunt officia erga proximos (19,1- 22,30) et quidem
8.) relate ad eorum vitam, qua occasione ea commeinorantur, quae in bellis observanda sunt (19,1 - 21,23), b.) relate ad eorum bona externa variasque relationes, quae virum inter et mulierem interccdunt (22,1 - 30).
4. Demum varia praecepta inculcantur, quae sanctitatem et munditiem totius populi attingunt : de non admittendis indignis in populum sanctum, de munditie servanda, de usura vitanda, de votís solvendis, de libello repudii, de misericordia erga debitores, operarios, pauperes exercenda, de iustitia in iudiciis servanda, de primitiis et decimis persolvendis (23,1-95,15) atque brevi exhorlatione concioni fluis imponitur (2616-19).
Coxcio TERTIA (27,1 - 30,20), quae totius exbortationis epilogus quidam est, iterum tota in argumentis afferendis versatur, quibus Israelitae ad Legem observandam incttentur.
1. Incipit igitur & praecopto, ut Iordanem transgressi Legem lapidibus inscribant atque in montibus Garizim et Hebal collocati benedictiones erga Legis observatores et maledictiones contra cius trausgressores pronuntient (27,4 - 26^.
2. llinc occasionem arripit Moyses, ut multiplicia bona, quae Legis observationem sequantur, et graves poenas, quas ob eius transgressionem Deus populo sit immissurus, iterum satis fuse exponat (28,1 - 68).
3. Demum bonitatem divinam erga populum exaltans magna cum vi omnes adbortatur, ut Deo suo fideles adhaereant (29,1 - 30,20).
1. Moysen sibi suffecisse Iosuen (31,1-8), Legem scripsisse eamque in tabernaculo foederis reponi iussisse, ut sit ibi in testimonium contra Israel (31,9 -30);
2. addunt ultimum canticum, quo Moyses beneficia divina denuo celebrat
|^. populique ingratitudinem castigat (32,1 - 52),
3. benedictionem duodecim tribuum (33,4 - 20),
4. atque brevem relationem de Moysis morte, qui terram proinissam vidit quidem, sed in eam non intravit (34,1 - 19).
8 2. — Vartae sententrae de Pentateuchi orig9ne.
7. — Pentateuchum totum, solis ultimis Denteronomii capitibus ct nonnullis glossis interpretamenlisque exceptis, uni Moysi auctori attribuendum esse, usque ad saeculi elapsi finem unanimis erat ludacorum et Christianorum persuasio; atque in tota retro antiquitate paucissimos invenimus, qui de hac sententia. dubitaverint.
Merito enim primorum saeculorum haereticos omittimus, qui cum Nazaraeis, Ptolemaeo Valentini discipulo, Manichaeis aliisque ob suam ab Antiquo Foedere aversionem non tam mosaicam Pentateuchi, quam divinam Legis israeliticae originem ncgabant!, ac multo magis Bogomilos, mediae aetatis haereticos, qui Pentateuchum « ad diaboli mentem conscriptum » (xas' izwoíav «oU cavavá cvr[pzoévta ) dicebant ?. Praeter Ce/sum igitur, quem complures Pentateuchi auctores admisisse suspicatur Origenes ?, primis Ecclesiae saeculis solum Ps. Clementinarum auctorem reperimus, qui Legem Dei per Moysen septuaginta senibus ore traditam, post Moysis autem mortem literis mandatam esse ex eo demonstrare voluit, quod in libri fine mors legislatoris ipsius iam sit relata *.
Media aetate Iudaei quidam, R. Isaac b. Salomon (saec. 9.), Abenesra (saec. 12) nonnullas pericopas (Gen. 12,6; 22,15; 36,31 sqq.; Deuteron. 3*4) Moysi abiudicarunt et ub iuniore manu operi mosaico insertas vel additas censuerunt. Quos secutus Car/ostadius thesin statuit « defendi posse Moysen non fuisse scriptorem quinque, librorum , quoniam sepulto Moyse filum orationis idem videmus, non eundem Moysen ; ridiculum sane fuerit, defunctum Moysen haec verba locutum esse : Mortuus est Moyses iubente Deo et sepelivit eum in terra Moab et non cognovit homo sepulcrum eius. Isthaec et cetera, quae sequuntur, nemo nisi plane dementissimus Moysi velut auctori tribuat »?. Atque simili modo Andreas Masius, optimus libri Iosue interpres catholicus, « Moysis opus, quod vocant mtvrrtvyov, longo post Moysen tempore interiectis saltem hic illic verborum et sententiarum clausulis veluti sarcitum atque omnino explicatius redditum esse » bonis coniecturis demonstrari asseruit ; scilicet a librariis iunioribus pro vetustis et obsoletis locorum nominibus alia recentiora, quibus rerum geslarum memoria melius conservaretur, inserta atque glossas nonnullas explicationis causa additas esse opinatus est ". Quae sententiae cum communi antiquorum traditione satis facile componuntur; neque enim pauci sunt catholici interpretes saec. 16. et 1'7., qui minores glossas vel pericopas Pentateucho insertas esse concedunt, totius tamen operis mosaicam originem eum Patribus defendunt.
Verum longius saec. 147. a veritatis (ramite aberrari coeptum est. Thomas Hobbes enim Pentateuchum « potius de Moyse quam a Moyse seviptum » esse censet, quia nonnulla ( Deut. 3&; Gen. 12,6; Num. 21,15) post Moysis aetatem conscripta esse constet; ipsi tamen Moysi « librum legis » i. e. Deuteron. 11-27 attribuit?. Isaac Peyrerius quoque quum propter aliquos versieulos, qui aetatem Moyse iuniorem proderent, atque ordinis defectum, tum propter facta nonnulla, quae cum historia vera pugnare putavit, Moysi opus abiudicavit; eum Annales quidem edidisse de exitu ex Aegypto et peregrinatione in deserto illisque etiain priorum temporum (immo ipsius, quam somniavit, praeadamiticae aetatis) historiam praemisisse, at magnum illud mosaicum opus hodie esse deperditum et Pentateuchum ieiunum authenticorum Annalium esse compendium 3. Baruch Spinoza textibus ab Abenesra Moysi abiudicalis alios addidit; monuit quoque in toto opere de Moyse semper tertia persona fieri sermonem ; unde Pentateuchi, uti reliquorum librorum historicorum, formam hodiernam Esdrae deberi contendit, quem tamen morte, quominus operi ultimam manum imponeret, impeditum esse coniecit". Joan. Clericus non tantum Pentateuchum (ob Gen. 12,6; 15,14 ; 35,21 similesque textus, ob scientiam geographicam, quae Gen. 2,11; 10,1 sqq. sese prodat aliasque rationes eiusdem generis) Moysi abiudicavit, sed (mirabile dictu) eum sacerdoti illi auctori attribuit, quem destructo regno Israel Asarhaddon Samariam misit, ut colonos assyriacos doceret legitima Dei terrae (5 Reg. 11, 21 sqq.) 9. Demum Antonius van Dale recentissimis rationalistis praelusit; etenim Pentateuchum « ab Esra ceterisque prophetis tum ex ipsa Lege Moysi tum ex reliquis libris propheticis in ista memoralis, forsan et ex aliis tunc adhuc exstantibus divino instinctu adornatum » esse definivit !!. Quibus acatholicis saec. 17. scriptoribus unus adnumerandus est eiusdem aetatis catholicus auctor, RzcA. Simon Congr. Orat,, qui leges inter, quae a Moyse seriptae sint, et historias, quas scribae publici literis mandare soliti sint, distinguens fuse ostendere conatur Moysen integri Pentateuchi auctorem non fuisse ^.
Cornelius a Lapide
DOXOLOGY OF GOD THE LAWGIVER, AND HIS DISCOURSE FROM DEUTERONOMY 2 paragraphs
The mercies and sanctifications of the Lord, I will sing forever. Hear, O Israel, the great works, hear the mercies; hear, and meditate upon the commandments of thy God. That doing them thou mayest live, and possess the land which God will give thee. For this is thy wisdom, that thou say: Behold a people wise and understanding, a great nation. Neither is there any other nation so great, that hath gods so nigh unto them, as our God is present to all our petitions. For what other nation is there so renowned, that hath ceremonies, and just judgments, and the law of God? Ask of the days of old, if ever it came to pass, that a people heard the voice of God speaking from the midst of fire, as thou hast heard. If God hath done, to take to himself a nation out of the midst of nations, by so many signs and wonders, by battles, and a strong hand. From heaven he made thee hear his voice; because he loved thy fathers, and their seed. Know therefore that the Lord himself is God in heaven above, and on the earth beneath, and there is no other. I call heaven and earth to witness against you this day, that you shall quickly perish, if you provoke God to wrath: for thy God is a consuming fire, a God zealous. Hear, O Israel: The Lord our God is one God. Thou shalt love him with thy whole heart, and with thy whole soul, and with thy whole strength. Thou shalt meditate upon these things sitting in thy house, and walking on the way, sleeping and rising: that thou mayest be a holy people to the Lord. The Lord hath chosen thee, to be a peculiar people to himself of all nations, a royal priesthood, a holy nation. Make no covenant with these Gentiles: neither join affinity with them. If thou keep the covenant, and the law of God, thou shalt be blessed among all peoples. There shall not be barren among thee; the Lord will take away from thee all sickness: thou shalt devour all thy enemies. The Lord led thee forty years through the terrible desert: wherein was the scorpion, the dipsas, and the serpent that burneth with his breath. He gave thee manna, to shew that man liveth not by bread alone, but by every word that proceedeth from the mouth of God. Neither did thy foot, nor thy shoe wear out: behold it is the fortieth year. He will bring thee into a land of milk and honey: a land of wheat, and barley, and vines. Not because of thy justices will he bring thee in: but to fulfil the oaths which he swore to Abraham, Isaac and Jacob. Tempt not the Lord thy God, as thou didst tempt him in the burning, in the temptation, and in the graves of lust: because thou art a stiffnecked people. Circumcise the foreskin of your heart: and harden your neck no more. And now, O Israel, what doth the Lord thy God require of thee: but that thou fear him, that thou walk in his ways; and love him, and serve him with all thy heart. Behold to the Lord thy God belongeth heaven, and the heaven of heavens: the earth, and all things that are in it. He is thy praise, and thy God: who hath done for thee these great and terrible things, which thy eyes have seen. He hath multiplied thee as the stars of heaven: and as the sand, which is on the sea shore. He led thee with a dry foot through the Red Sea: and drowned Pharao and the Egyptians in it. Behold I die: I propose before you this day a blessing and a curse: a blessing, if you obey; a curse, if you obey not the commandments of the Lord. Do this thing only which I command thee: add nothing to it, nor diminish. If there rise up among you a false prophet saying: Let us follow strange gods, thou shalt forthwith stone him to death. Thou shalt destroy the city, even to the cattle: whatsoever is in it, thou shalt burn with fire. Thou shalt not appear before the Lord empty: but thou shalt offer according to the blessing which he shall have given thee. In judgment thou shalt not respect persons, nor take bribes: which blind the eyes of the wise, and change the words of the just.
If there be a difficult and ambiguous matter of judgment among you, you shall come to the priests of the Levitical race; and you shall do whatsoever they shall say to you. Whosoever shall be proud, unwilling to obey the command of the priest and the decree of the judge, shall die the death. A prophet shall the Lord thy God raise up to thee of thy nation: him thou shalt hear. If thou go out to war, be not afraid; because the Lord is in the midst of thee, and shall fight for thee: only take heed to thyself from all evil. Cursed is every one that hangeth on a tree: why therefore, O Christ, hast thou deigned to become a curse for us on the cross? Thou shalt give the firstfruits of thy fruits to the Lord, saying: I profess this day before the Lord, that he himself hath given us a land flowing with milk and honey. Thou hast chosen the Lord this day, that he may be thy God: keep therefore his commandments and judgments. Blessed is he that doeth the precepts and justices of the Lord: blessed are his houses and his barns. If thou be scattered in the ends of heaven, thence shall the Lord bring thee back. Cursed is he that abideth not in the words of the law of God, nor fulfilleth them in deed. Cursed in the city, cursed in the field: cursed coming in, and going out. Let the heaven that is over thee be brass: and the earth thou treadest upon, iron. May the Lord give the rain of thy land dust: may he deliver thee to thy enemies, and thy carcass to the fowls of the air. May he strike thee with the ulcer of Egypt, with madness, blindness, and fury of mind. May he give thee a fearful heart, and failing: let thy life hang as it were before thee. In the morning mayest thou say: Who will give me the evening? and in the evening: Who will give me the morning? And all nations shall say: Why hath the Lord done thus to this land? what meaneth this exceeding great wrath of his? And they shall answer: Because they forsook the covenant of the Lord, which he made with their fathers in Horeb. The secret things belong to the Lord our God, and the things that are manifest to us and to our children for ever. The commandment that I command thee this day, is not above thee, that thou shouldest say: Who of us can ascend to heaven, that he may bring it to us? Neither is it beyond the sea, that thou mayest excuse thyself: Who of us can cross the sea, that he may bring it to us? But the word is very nigh unto thee: in thy mouth and in thy heart, that thou mayest do it. Consider that I have set before thee this day life and good, and on the other hand death and evil. Choose therefore life, that thou and thy seed may live: love the Lord thy God; he is thy life, and the length of thy days. Act manfully, and take courage, fear not thy enemies: God is thy leader, he will not leave thee.
THE CANTICLE OF MOSES 5 paragraphs
Hear, O ye heavens, the things I speak: let the earth hear the words of my mouth. Let my doctrine drop as the rain, my speech flow as the dew: as a shower upon the herb, and as drops upon the grass. Because I will invoke the name of the Lord: ascribe ye greatness to our God. The works of God are perfect, and all his ways are judgments. God is faithful and without any iniquity, just and right. They have sinned against him: they are not his children, a crooked and perverse generation. Is this the return thou makest to the Lord, O foolish and senseless people? Is not he thy father, that hath possessed thee, and made thee, and created thee? Remember the days of old, think upon every generation: ask thy father, and he will declare to thee; thy elders, and they will tell thee. When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. But the Lord's portion is his people: Jacob the lot of his inheritance. He found him in a desert land, in a place of horror, and of vast wilderness: he led him about, and taught him: and he kept him as the apple of his eye. As the eagle stirring up her nest, hovering over her young, spreading her wings, and taking them, bearing them on her shoulders: the Lord alone was his leader, and there was no strange god with him. He set him upon high ground, that he might eat the fruits of the fields: that he might suck honey out of the rock, and oil out of the hardest stone: butter of the herd, and milk of the sheep, with the fat of lambs, and rams of the breed of Basan, and goats, with the marrow of wheat: and thou didst drink the blood of the grape, the wine of the blood of the grape. The beloved grew fat, and kicked: he grew fat, and thick, and gross: he forsook God who made him, and departed from God his saviour. They provoked him by strange gods, and stirred him up to anger with abominations. They sacrificed to devils, and not to God: to gods whom they knew not, new and lately come, which their fathers worshipped not. Thou hast forsaken the God that begot thee, and hast forgotten the Lord that created thee. The Lord saw, and was moved to wrath: because his sons and daughters provoked him. And he said: I will hide my face from them, and will consider what their last end shall be: for it is a perverse generation, and unfaithful children. They have moved me to jealousy with that which is not God, and have angered me with their vanities: and I will move them to jealousy with that which is not a people, and will anger them with a foolish nation. A fire is kindled in my wrath, and shall burn even to the lowest hell: and shall consume the earth with her increase, and shall set on fire the foundations of the mountains. I will heap evils upon them, and will spend all my arrows upon them. They shall be consumed with hunger, and birds shall devour them with a most bitter bite: I will send the teeth of beasts upon them, with the fury of creatures that crawl on the ground, and of serpents. Without, the sword shall lay waste, and within, terror shall destroy both the young man and the virgin, the suckling with the man of grey hairs. I said: Where are they? I will make the memory of them to cease from among men: but I feared lest their enemies should grow proud, and lest their adversaries should say: Our mighty hand, and not the Lord, hath done all these things. They are a nation without counsel, and without wisdom. O that they would understand, and would provide for their last end! How should one pursue a thousand, and two put ten thousand to flight, unless God had sold them, and the Lord had shut them up? For our God is not as their gods: but our enemies themselves are judges. Their vine is of the vine of Sodom, and of the suburbs of Gomorrha: their grapes are grapes of gall, and their clusters most bitter. Their wine is the gall of dragons, and the poison of asps, which is incurable. Are not these things laid up in store with me, and sealed up among my treasures? Vengeance is mine, and I will repay them in due time, that their foot may slip: the day of destruction is at hand, and the time makes haste to come. For the Lord will judge his people, and will have mercy on his servants: when he shall see that their strength is gone, and that the shut up and the forsaken are consumed. And he shall say: Where are their gods, in whom they trusted? of whose sacrifices they ate the fat, and drank the wine of their libations? let them rise up and help you, and protect you. See ye that I alone am, and there is no other God besides me: I will kill and I will make to live: I will strike, and I will heal, and there is none that can deliver out of my hand. I will lift up my hand to heaven, and I will say: I live for ever. If I shall whet my sword like the lightning, and my hand shall take hold on judgment: I will render vengeance to my enemies, and will repay them that hate me. I will make my arrows drunk with blood, and my sword shall devour flesh, with the blood of the slain and the captives, from the beginning of revenge upon the enemy. Praise, O ye nations, his people: for he will avenge the blood of his servants, and will render vengeance to their enemies, and will be merciful to the land of his people.
The Lord came from Sinai, and from Seir he rose up to us: he shone forth from mount Pharan, and came with ten thousands of saints. In his right hand a fiery law: and his left hand underneath. He loved the people, all the saints are in his hand: and they that approach to his feet shall receive of his doctrine. Moses commanded us a law, the inheritance of the multitude of Jacob. And he was king in the righteous, when the princes of the people were gathered together, and the tribes of Israel. Let Ruben live, and not die: and let his men be few. This is the blessing of Juda: Hear, O Lord, the voice of Juda, and bring him to his people. His hands shall fight for him, and he shall be his helper against his enemies. And of Levi he said: Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove in the temptation, and didst challenge at the waters of contradiction: who said to his father and to his mother: I know you not: and to his brethren: I know you not: and to his own children: I have not known them. These have kept thy word, and observed thy covenant. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense in thy wrath, and whole burnt offerings on thy altar. Bless, O Lord, his strength, and receive the works of his hands: strike through the loins of them that rise up against him, and of them that hate him, let them not rise again. And of Benjamin he said: The beloved of the Lord shall dwell confidently in him: and the Lord shall cover him all the day long, and shall dwell between his shoulders. And of Joseph he said: Blessed of the Lord be his land, for the fruits of heaven, and of the dew, and of the deep that lieth beneath: for the fruits brought forth by the sun, and by the moon: for the top of the ancient mountains, and for the fruits of the eternal hills: and for the fruits of the earth, and the fulness thereof. Let the blessing come upon the head of Joseph, and upon the crown of the Nazarite among his brethren. His firstling bull, majesty is his: and his horns are the horns of a rhinoceros: with them shall he push the nations even to the ends of the earth: these are the ten thousands of Ephraim, and these are the thousands of Manasses. And of Zabulon he said: Rejoice, O Zabulon, in thy going out, and Issachar in thy tabernacles. They shall call the people to the mountain: there shall they offer sacrifices of justice. Who sucketh the abundance of the seas, and the hidden treasures of the sand. And of Gad he said: Blessed is he that enlargeth Gad. He shall dwell as a lion, and shall seize upon the arm and the crown of his head. He saw the firstfruits of his portion, for there the portion of the lawgiver was reserved: and he came with the princes of the people, and executed the justice of the Lord, and his judgment with Israel. And of Dan he said: Dan is a lion's whelp, he shall leap from Basan. And of Nephtali he said: Nephtali shall abound with favours, and shall be full of the blessing of the Lord: possess thou the sea and the south. And of Aser he said: Let Aser be blessed with children: let him be acceptable to his brethren, and let his foot be dipped in oil. His shoe shall be iron and brass: as thy days, so shall thy strength be. There is no god like the God of the righteous: he that is mounted on the heavens is thy helper. The excellency thereof shall march on the clouds: the Lord himself is his judge. His dwelling is on high, and under him are the everlasting arms: he shall cast out the enemy from before thee, and shall say: Be thou destroyed. Israel shall dwell in safety alone: the eye of Jacob in a land of corn and wine, and the heavens shall be misty with dew. Blessed art thou, O Israel: who is like to thee, O people saved by the Lord? the shield of thy help, and the sword of thy glory: thy enemies shall deny thee, and thou shalt tread upon their necks.
The Death of Moses.
Moses ascended into the mountain Abarim, and saw the land promised to Abraham and to his seed. He died, and no man knew his sepulchre: his eye was not dimmed, nor were his teeth moved. There arose not a prophet like unto him in Israel, in signs and wonders: whom the Lord knew face to face. The Lord made him like unto the glory of the saints: and shewed him all his glory. In faith and meekness he sanctified him: and chose him out of all flesh. To teach Jacob his testament, and his judgements to Israel.
Glory be to the Father, and to the Son, and to the Holy Ghost: as it was in the beginning, is now, and ever shall be, world without end. Amen.
PRAYER AND CONCLUSION 2 paragraphs
Creator of all things, O God, who by thy providence governest all things, reaching mightily from end to end, and ordering all things sweetly, how holy and wonderful wast thou in Moses and the Hebrews, and in all the works of the Pentateuch! We have beheld in Genesis thy mighty creation of all things: in Exodus, thy singular care and providence toward thy people: in Leviticus, thy sacred religion, sacrifices and ceremonies: in Numbers, thy august magnificence in the vast encampments of the people: in Deuteronomy, thy fervor concerning the salvation of the people, thy love and zeal. We have beheld the ancient Church and commonwealth instituted by thee in thy chosen people. We have heard the streams of thy eternal law, thy holy precepts, moral, judicial and ceremonial. Let heaven, earth, sea and all things that are in them praise thee: let them praise thee and bless thy holy name for ever. Grant, O Lord, that in all these things we may know and behold thee, revere thee, worship and love thee with all our heart, with all our soul, and with all our strength. Grant that in all these things we may contemplate thy Only-begotten Son, Christ the Lord, our Saviour, shadowed forth and depicted. Grant also that Israel may know him, the people once chosen by thee, now forsaken and wandering. Save, O Lord, the remnant of Israel: for they are the children of Abraham according to the flesh; they are thy kinsmen, the kinsmen of the Apostles. Take away from them the veil of the letter and of carnal ceremonies, which hath been placed upon their heart from the days of Moses and the Messiah; that in them they may read and see the spirit and the mysteries of thy Christ hidden therein: for this is eternal life, that they may know thee the only true God, and Jesus Christ whom thou hast sent.
Grant finally that this commentary may serve to thy glory and to the illustration of my Moses, so that whosoever reads these things may obtain a clearer knowledge of the Pentateuch, and of Christ figured therein, and of thy majesty as the highest of all, and may be thereby incited to greater love, reverence and worship of thee. Favour these prayers of mine, O holy Mother of God, Virgin Mary, and prevail upon thy blessed Son that I may obtain them. For to thee, as my mother, and all that is mine, according to this work of mine, as much as at the first, I refer and offer: to thee this Moses of mine, as also Paul, I say, I deliver, I consecrate. For he is thine, not mine: to thee be glory, to me confusion of face. Mary, Mother of God, remember me, now and in the hour of my death. Grant finally that these writings, these very letters, may praise thee and thy blessed Son with the Father and the Holy Ghost; may praise thee, I say, in this age and in all ages to come, and may invite all who read these things to his perpetual praise: and when I am dead, may they speak his eternal glory, and testify to all his eternal and immense desire to be praised and glorified. Amen.
Machine translation from the Latin, not reviewed.