The love and service of God are still inculcated, with a blessing to them that serve him, and threats of punishment if they forsake his law.
For the benefites of God (wherof some are repeted, and others promised) the Israelites are bound to loue him. 16. but if they forsake him he threatneth punishmentes, 26. proposing benediction and malediction as they shal deserue.
1Therefore love the Lord thy God and observe his precepts and ceremonies, his judgments and commandments at all times.Ama adunque il Signore Dio tuo, e osserva i suoi comandamenti, e le cerimonie, e le leggi, e gl'insegnamenti in ogni tempo.LOVE therfore the Lord thy God, and obserue his preceptes and ceremonies, his iudgementes and commandmentes at al time.Ama itaque Dominum Deum tuum, et observa præcepta ejus et cæremonias, judicia atque mandata, omni tempore. 2Know this day the things that your children know not, who saw not the chastisements of the Lord your God, his great doings and strong hand, and stretched out arm,Considerate oggi quelle cose, che sono ignote a' vostri figliuoli, i quali non videro i gastighi del Signore Dio vostro, i suoi prodigii, e la possanza della sua mano, e del suo braccio forte.Know this day the thinges that your children know not, who saw not the discipline of the Lord your God, his great doinges and strong hand, and stretched out arme,Cognoscite hodie quæ ignorant filii vestri, qui non viderunt disciplinam Domini Dei vestri, magnalia ejus et robustam manum, extentumque brachium, 3The signs and works which he did in the midst of Egypt to king Pharao, and to all his land,I segni e le opere, che ei fece in mezzo all'Egitto sopra Faraone re, e sopra tutto il suo paese,the signes and workes which he did in the middes of Aegypt to Pharao the king, and to al his land,signa et opera quæ fecit in medio Ægypti Pharaoni regi, et universæ terræ ejus, 4And to all the host of the Egyptians, and to their horses and chariots: how the waters of the Red Sea covered them, when they pursued you, and how the Lord destroyed them until this present day:E sopra tutto l'esercito egiziano, e sopra i cavalli, e i cocchi: come le acque del mar Rosso li ricopersero, allorché v'inseguivano, e come il Signore gli sperse, come sono anche al dì d'oggi:and to al the hoste of the Aegyptians, and to their horses and charriottes: how the waters of the red sea couered them, when they pursewed you, and how our Lord destroyed them vntil this present day:omnique exercitui Ægyptiorum, et equis ac curribus: quomodo operuerint eos aquæ maris Rubri, cum vos persequerentur, et deleverit eos Dominus usque in præsentem diem: 5And what he hath done to you in the wilderness, til you came to this place:E quello che per voi fece nella solitudine fino al vostro arrivo in questo luogo:and to you what thinges he hath done in the wildernes, til you came to this place:vobisque quæ fecerit in solitudine donec veniretis ad hunc locum: 6And to Dathan and Abiron the sons of Eliab, who was the son of Ruben: whom the earth, opening her mouth swallowed up with their households and tents, and all their substance, which they had in the midst of Israel.E (quel ch'ei fece) a Dathan e Abiron figliuoli di Eliab, il quale fu figliuolo di Ruben: i quali la terra, spalancata avendo la sua bocca, inghiottì colle famiglie, colle tende, e con tutto quel che aveano in mezzo d'Israele.and to Dathan and Abiron the sonnes of Eliab, which was the sonne of Ruben: whom the earth opening her mouth swalowed vp with their houses and tabernacles, and al their substance, which they had in the middes of Israel.et Dathan atque Abiron filiis Eliab, qui fuit filius Ruben: quos aperto ore suo terra absorbuit, cum domibus et tabernaculis, et universa substantia eorum, quam habebant in medio Israël.
7Your eyes have seen all the great works of the Lord, that he hath done,Gli occhi vostri videro tutte le grandi opere fatte dal Signore.Your eies haue seene al the great workes of our Lord, that he hath done,Oculi vestri viderunt opera Domini magna quæ fecit, 8That you may keep all his commandments, which I command you this day, and may go in, and possess the land, to which you are entering,Affinché osserviate tutti i suoi comandamenti, ch'io oggi v'intimo, onde entrar possiate al dominio della terra, alla quale siete pervenuti,that you may keepe al his commandementes, which I command you this day, and may enter in, and possesse the Land, to the which you enter,ut custodiatis universa mandata illius, quæ ego hodie præcipio vobis, et possitis introire, et possidere terram, ad quam ingredimini, 9And may live in it a long time: which the Lord promised by oath to your fathers, and to their seed, a land which floweth with milk and honey.E in essa viviate per lungo tempo: terra, che scorre latte e miele, promessa con giuramento dal Signore a' padri vostri, e alla lor discendenza:and may liue in it a great time: which our Lord by oath promised to your fathers, and to their seede, flowing with milke and honie.multoque in ea vivatis tempore: quam sub juramento pollicitus est Dominus patribus vestris, et semini eorum, lacte et melle manantem. 10For the land, which thou goest to possess, is not like the land of Egypt, from whence thou camest out, where, when the seed is sown, waters are brought in to water it after the manner of gardens.Perocché la terra, di cui tu entrerai al possesso, non è come la terra d'Egitto, donde tu se' uscito, nella quale gettato che è il seme, si conducono acque ad innaffiarla, come si fa degli orti:For the Land, which thou goest to possesse, is not as the Land of Aegypt, which thou camest out of, where when the seede is sowen, waters are brought in to water it after the maner of gardens.Terra enim, ad quam ingrederis possidendam, non est sicut terra Ægypti, de qua existi, ubi jacto semine in hortorum morem aquæ ducuntur irriguæ: 11But it is a land of hills and plains, expecting rain from heaven.Ma ella è terra di monti e di piani, ed aspetta dal cielo le piogge:but it is hilly and champion, expecting raine from heauen.sed montuosa est et campestris, de cælo expectans pluvias, 12And the Lord thy God doth always visit it, and his eyes are on it from the beginning of the year unto the end thereof.E il Signore Dio tuo la visita sempre, e gli occhi di lui sono a lei rivolti dal principio dell'anno sino alla fine.which the Lord thy God doth alwaies visite, and his eies are on it from the beginning of the yeare vnto the end therof.quam Dominus Deus tuus semper invisit, et oculi illius in ea sunt a principio anni usque ad finem ejus.
13If then you obey my commandments, which I command you this day, that you love the Lord your God, and serve him with all your heart, and with all your soul:Se adunque voi obbedirete a' miei comandamenti, ch'io oggi v'intimo, e amerete il Signore Dio vostro, e lo servirete con tutto il cuor vostro, e con tutta l'anima vostra:If then you obey my commandementes, which I command you this day, that you loue the Lord your God, and serue him with al your hart, and with al your soule:Si ergo obedieritis mandatis meis, quæ ego hodie præcipio vobis, ut diligatis Dominum Deum vestrum, et serviatis ei in toto corde vestro, et in tota anima vestra: 14He will give to your land the early rain and the latter rain, that you may gather in your corn, and your wine, and your oil,Darà egli alla vostra terra le prime piogge, e le ultime, affinché abbiate raccolta di frumento, e di vino, e di olio,he wil geue rayne to your Land the timely and the lateward, that you may gather your corne, and wine, and oile,dabit pluviam terræ vestræ temporaneam et serotinam, ut colligatis frumentum, et vinum, et oleum, 15And your hay out of the fields to feed your cattle, and that you may eat and be filled.Ed erba ne' campi per nudrire i bestiami, e affinché abbiate voi da mangiare e da satollarvi.and haye out of the fieldes to feede your cattel, and that your selues may eate and be filled.fœnumque ex agris ad pascenda jumenta, et ut ipsi comedatis ac saturemini. 16Beware lest perhaps your heart be deceived, and you depart from the Lord, and serve strange gods, and adore them:Badate, che per disgrazia non sia sedotto il cuor vostro, e vi allontaniate dal Signore, e serviate agli dei stranieri, e gli adoriate:Beware lest perhaps your hart be deceiued, and you depart from our Lord, and serue strange goddes, and adore them:Cavete ne forte decipiatur cor vestrum, et recedatis a Domino, serviatisque diis alienis, et adoretis eos: 17And the Lord being angry shut up heaven, that the rain come not down, nor the earth yield her fruit, and you perish quickly from the excellent land, which the Lord will give you.Affinché irato il Signore non chiuda il cielo, onde non cadan le piogge, e non produca la terra i suoi germi, e voi siate spersi ben presto dalla ottima terra, che il Signore è per darvi.and our Lord being wrath shutte vp heauen, and the raine come not downe, nor the earth geue her spring, and you perish quickly from the excellent Land, which our Lord wil geue youiratusque Dominus claudat cælum, et pluviæ non descendant, nec terra det germen suum, pereatisque velociter de terra optima, quam Dominus daturus est vobis.
18Lay up these words in your hearts and minds, and hang them for a sign on your hands, and place them between your eyes.Riponete ne' cuori, e negli animi vostri queste parole, abbiatele legate al dito vostro per memoria, e tenetele dinanzi agli occhi vostri.Put these my wordes in your hartes and mindes, and hang them for a signe on your handes, and place them betwen your eies.Ponite hæc verba mea in cordibus et in animis vestris, et suspendite ea pro signo in manibus, et inter oculos vestros collocate. 19Teach your children that they meditate on them, when thou sittest in thy house, and when thou walkest on the way, and when thou liest down and risest up.Insegnate a' vostri figliuoli a meditarle, quando starete sedendo in casa vostra, e andando per istrada, e mettendovi a letto, ed alzandovi.Teach your children that they meditate them, when thou sittest in thy house, & walkest on the way, and liest downe and rysest vp.Docete filios vestros ut illa meditentur: quando sederis in domo tua, et ambulaveris in via, et accubueris atque surrexeris. 20Thou shalt write them upon the posts and the doors of thy house:Le scriverai sopra l'architrave, e sopra le porte della tua casa.Thou shalt write them vpon the postes and gates of thy house:Scribes ea super postes et januas domus tuæ, 21That thy days may be multiplied, and the days of thy children in the land which the Lord swore to thy fathers, that he would give them as long as the heaven hangeth over the earth.Affinché si moltiplichino i giorni tuoi, e quelli de' tuoi figliuoli nella terra, che il Signore giurò di dare a' padri tuoi, per fino a tanto che sarà il cielo sopra la terra.that thy daies may be multiplied, and the dayes of thy children in the Land, which our Lord sware to thy fathers, that he would geue it them as long as the heauen hangeth ouer the earth.ut multiplicentur dies tui, et filiorum tuorum in terra, quam juravit Dominus patribus tuis, ut daret eis quamdiu cælum imminet terræ. 22For if you keep the commandments which I command you, and do them, to love the Lord your God, and walk in all his ways, cleaving unto him,Imperocché se voi osserverete e metterete in pratica i comandamenti, che io v'intimo, di amare il Signore Dio vostro, e di camminare in tutte le sue vie uniti a lui,For if you keepe the commandementes which I command you, and doe them, that you loue the Lord your God, and walke in al his wayes, cleauing to him,Si enim custodieritis mandata quæ ego præcipio vobis, et feceritis ea, ut diligatis Dominum Deum vestrum, et ambuletis in omnibus viis ejus, adhærentes ei, 23The Lord will destroy all these nations before your face, and you shall possess them, which are greater and stronger than you.Sperderà il Signore tutte queste nazioni dinanzi a voi, e le soggiogherete, benché maggiori, e più potenti di voi.our Lord wil destroy al these nations before your face, and you shal possesse them, which are greater and stronger then you.disperdet Dominus omnes gentes istas ante faciem vestram, et possidebitis eas, quæ majores et fortiores vobis sunt.
24Every place, that your foot shall tread upon, shall be yours. From the desert, and from Libanus, from the great river Euphrates unto the western sea shall be your borders.Sarà vostro qualunque luogo, dove porrete il piede. I vostri confini saranno dal deserto, e dal Libano, e dal gran fiume Eufrate fino al mare d'occidente.Euerie place, that your foote shal treade, shal be yours. From the desert, and from Libanus, from the great riuer Euphrates vnto the west sea shal be your borders.Omnis locus, quem calcaverit pes vester, vester erit. A deserto, et a Libano, a flumine magno Euphrate usque ad mare occidentale erunt termini vestri. 25None shall stand against you: the Lord your God shall lay the dread and fear of you upon all the land that you shall tread upon, as he hath spoken to you.Nessuno potrà starvi a petto: il Signore Dio vostro farà, che prenda paura di voi, e spavento qualunque paese, dove entrerete, com'ei vi promise.None shal stand against you: your terrour and feare shal the Lord your God geue vpon al the land that you shal treade, as he hath spoken to you.Nullus stabit contra vos: terrorem vestrum et formidinem dabit Dominus Deus vester super omnem terram quam calcaturi estis, sicut locutus est vobis. 26Behold I set forth in your sight this day a blessing and a curse:Ecco io pongo oggi dinanzi a voi la benedizione e la maledizione.Behold I sette forth in your sight this day benediction and malediction:En propono in conspectu vestro hodie benedictionem et maledictionem: 27A blessing, if you obey the commandments of the Lord your God, which I command you this day:La benedizione, se obbedirete a' comandamenti del Signore Dio vostro intimativi oggi da me:benection, if you obey the commandementes of the Lord your God, which I command you this day:benedictionem, si obedieritis mandatis Domini Dei vestri, quæ ego hodie præcipio vobis: 28A curse, if you obey not the commandments of the Lord your God, but revolt from the way which now I shew you, and walk after strange gods which you know not.La maledizione, se non obbedirete a' comandamenti del Signore Dio vostro, ma vi dilungherete dalla via, che io oggi vi mostro, e andrete dietro agli dei stranieri non conosciuti da voi.malediction, if you obey not the commandementes of the Lord your God, but reuolt from the way, which now I doe shew you, and walke after strange goddes, which you know not.maledictionem, si non obedieritis mandatis Domini Dei vestri, sed recesseritis de via, quam ego nunc ostendo vobis, et ambulaveritis post deos alienos, quos ignoratis. 29And when the Lord thy God shall have brought thee into the land, whither thou goest to dwell, thou shalt put the blessing upon mount Garizim, the curse upon mount Hebal:Ma quando ti avrà introdotto il Signore Dio tuo nella terra, in cui tu vai ad abitare, tu porrai la benedizione sul monte Garizim, la maledizione sul monte Hebal.And when the Lord thy God shal haue brought thee into the Land, to the which thou goest to inhabite, thou shalt put the benediction vpon mounte Garizim, the malediction vpon mounte Hebal:Cum vero introduxerit te Dominus Deus tuus in terram, ad quam pergis habitandam, pones benedictionem super montem Garizim, maledictionem super montem Hebal:
30Which are beyond the Jordan, behind the way that goeth to the setting of the sun, in the land of the Chanaanite who dwelleth in the plain country over against Galgala, which is near the valley that reacheth and entereth far.I quali (monti) son di là dal Giordano, accanto alla strada, che mena all'occidente, nella terra de' Cananei, che abitano nella pianura dirimpetto a Galgala, vicino all'ampia valle, che lungi si estende.which are beyond Iordan behinde the way that bendeth to the going downe of the sunne in the Land of the Chananeite, which dwelleth in the champion countrie against Galgala, which is beside the valle that reacheth and entreth farre.qui sunt trans Jordanem, post viam quæ vergit ad solis occubitum in terra Chananæi, qui habitat in campestribus contra Galgalam, quæ est juxta vallem tendentem et intrantem procul. 31For you shall pass over the Jordan, to possess the land, which the Lord your God will give you, that you may have it and possess it.Perché voi passerete il Giordano ad occupare la terra, che il Signore Dio vostro daravvi, perché ne abbiate possesso e dominio.For you shal passe ouer Iordan, to possesse the Land, which the Lord your God wil geue you, that you may haue and possesse it.Vos enim transibitis Jordanem, ut possideatis terram quam Dominus Deus vester daturus est vobis, ut habeatis et possideatis illam. 32See therefore that you fulfil the ceremonies and judgments, which I shall set this day before you.Siate adunque attenti all'osservanza delle cerimonie e delle leggi, ch'io esporrò in questo giorno dinanzi a voi.See therfore that you fulfil the ceremonies and iudgementes, which I shal sette this day in your sight.Videte ergo ut impleatis cæremonias atque judicia, quæ ego hodie ponam in conspectu vestro.
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Year of the World 2553.
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Calmet
Know, etc. Reflect on the wonders of God, which you must explain to your children, who were not born, or able to discern them, when they were effected at the Red Sea, and in the punishment of the seditious, ver. 7. Hebrew, "know ye this day, for I do not address myself to your children, who know not, (or have not understanding,) and saw not," etc. (Calmet)
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Day. So that none of the Egyptians have since been able to molest you.
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Haydock
That. Fear might stimulate them to observe God's commands, lest they should be overtaken by a similar chastisement. (Haydock)
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Philo
Gardens. Hebrew, "where thou didst sow the seed, and water it with the foot, as a garden," by means of various machines or wheels, which were turned by the feet. (Philo)
Solinus (II. 22, 36,) takes notice of this inconvenience in Egypt. The country is watered only by the Nile, which overflows for six weeks, about the beginning of June. Various canals or reservoirs are formed to preserve a sufficient supply of water during the remainder of the year. Pliny ([Natural History?] xviii.) observes, that "if the Nile rise less than 12, or more than 16 cubits high, famine is inevitable." (Calmet) See Genesis 42:3.
Suetonius
Prince Radzivil saw the canals of Egypt, which the people said had been dug by the Hebrews. Augustus ordered his soldiers to clean them out. (Suetonius, C. 18.)
Haydock
After the seed was committed to the earth, it was necessary to water it frequently, as the sun would harden the soil too much. No rain falls in that part of Egypt where the Hebrews had dwelt, according to many respectable authors; (Tirinus) or at least what little may fall is not sufficient to keep the earth moist. Proclus allows that some showers are felt in Lower Egypt, which lies nearest to the Mediterranean Sea; and travellers often take notice of them, in their journeys from Alexandria to Memphis. Yet the country in general is destitute of this advantage, Zacharias 14:18. (Lloyd) (Haydock)
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Rain, which falls in Judea, chiefly about the vernal and the autumnal equinoxes, in March and October.
Calmet
The latter rain (Hebrew malkosh,) is that which falls when the seed is just sown, though the Rabbins pretend that yore has this signification, in opposition to the Septuagint. It fell at the beginning of the Jewish year, which commenced in September, Joel 2:23., and Zacharias 10:1. (Calmet)
Haydock
Rain contributed to make the seeds take root, and to bring the fruit to maturity, and God promises to give what may be requisite, provided his people serve him with fidelity. (Haydock)
Worthington
His grace helps us to begin and to perfect every good work. (Worthington)
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Calmet
Hay. Seed-grass was sown, like corn, in Palestine, as it is still in the Levant, where meadows are unknown. The hay consisted chiefly of trefoil, and was carried on beasts in long journeys, Genesis 43:27., and Judges 19:19. Cattle fed commonly on straw and barley. The hay grass which grew on mountains was of a different sort, and used for pasturage, (Job 40:15,) though it might also be cut, Proverbs 27:25. (Calmet)
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Calmet
You. In all this discourse, Moses attributes the fertility of the promised land to the blessing of God, and indeed it seems to be naturally far from being so luxuriant as to be able to feed so many inhabitants. Travellers inform us, that a great part is incapable of cultivation. But it is no longer the object of God's complacency, ver. 12. It is under the curse, chap. 28:23. (Calmet)
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Haydock
Place. Hebrew, "that they may be as frontlets between your eyes," chap. 6:9., and Exodus 13:9. (Haydock)
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Posts. Upon one post the Jews hang boards, enclosing a piece of parchment, with the 13th to the 21st verse of this chapter; and from ver. 4. to the 9th of the 6th chapter, they hang with great solemnity upon the other post.
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Calmet
Earth, as long as the world shall endure. The psalmist (Psalm 88:30,) expresses the duration of the reign of the Messias nearly in the same terms. See Baruch 1:2. (Calmet)
Haydock
If the Jews had continued faithful to God, and had submitted to the Messias, they might never have been banished from their country. (Haydock)
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Yours. The nations of Chanaan, how strong soever, should fall, and their country be lawfully possessed by the Hebrews.
Calmet
Western sea. Hebrew, "the sea of the back." The Jews speak of the different parts of the world, with respect to a man who has his face turned towards the east, Genesis 13:9. The countries, from the desert of Zin to the Euphrates, were never entirely occupied by the Israelites, except under the reigns of David and of Solomon. (Calmet)
Menochius
God never intended to subject the whole world to their dominion, as the Rabbins would hence infer. (Menochius)
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Calmet
Curse. Their respective effects you shall experience, according to your behaviour. (Calmet)
Worthington
God helps our free will to do good. (St. Augustine, q. 15.) (Worthington)
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Challoner
Put the blessing, etc. See (Deuteronomy 27:12.; Josue 8:33.) (Challoner)
Six tribes were to be stationed on each of these mountains, (Deuteronomy 28.)
Calmet
Garizim. Eusebius says that the Samaritans are grossly deceived, in placing this mountain in the vicinity of Sichem, instead of Jericho. But this is a mistake: for Jotham addressed the inhabitants of Sichem from that mountain, (Judges 9:7.) Morizon informs us that it is of the same shape as Hebal, and separated from it only by a valley of about 200 paces, in which the town of Sichem stands. Hebal is a barren rock, while Garizim is very fertile, (Ludolf.) though an ancient poet makes both equally covered with verdure. (Ap. Eusebius, praep. 9:22.) (Calmet)
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Haydock
Far. Hebrew, "over against Galgal, beside the plains of More, or Aluni More." Samaritan reads, "the plain of More, near Sichem," as Exodus 20:17. (Haydock)
Calmet
This is styled the noble vale, Genesis 12:6. (Calmet)
The road from Jericho to the Mediterranean Sea, left these mountains on the north. The Chanaanite inhabited all that region, from Galgal to Sichem. How far these places were distant from each other, is not here specified; though Eusebius seems to have inferred from this text, that Garizim was near Jericho. But the plain might be very extensive or noble, and reach from Sichem as far as Galgala.
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Put the blessing, et.... See Deut. 27.12, etc. and Josue 8.33, etc.
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Raine after seeding and before haruest signifieth Gods grace first stirring vp the soule, and assisting the same to the end.
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The second lesson in Masse on Imber Saturday in Lent
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God worketh, and we cooperate, for he taketh not away, but helpeth free wil. S. Aug. q. 15. in Deut.
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St Jerome † AD 420 The Letters of St. Jerome 46.2
… He has to pass through the waves of this world, and to ford its rivers; those by which the saints sat down and wept when they remembered Zion, and Chebar’s flood, whence Ezekiel was carried to Jerusalem by the hair of his head. All this Abraham undergoes that he may dwell in a land of promise watered from above, and not like Egypt, from below,
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St Jerome † AD 420 The Letters of St. Jerome 46.2
… All this Abraham undergoes that he may dwell in a land of promise watered from above, and not like Egypt, from below, no producer of herbs for the weak and ailing, but a land that looks for the early and the latter rain from heaven. It is a land of hills and valleys,
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St Jerome † AD 420 The Letters of St. Jerome 46.2
… All this Abraham undergoes that he may dwell in a land of promise watered from above, and not like Egypt, from below, no producer of herbs for the weak and ailing, but a land that looks for the early and the latter rain from heaven.
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Tertullian † AD 220 The Five Books Against Marcion 5.3
… Since, then, there equally are found the curse in the law and the blessing in faith, you have both conditions set forth by the Creator: “Behold,” says He, “I have set before you a blessing and a curse.”
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Tertullian † AD 220 Scorpiace 2
… “Blessings shall be yours, if ye obey the commandments of the Lord your God, whatsoever I command you this day, and do not wander from the way which I have commanded you, to go and serve other gods whom ye know not.”
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2. KNOW, — that is, consider; it is a metalepsis. DISCIPLINE. — In Hebrew musar, that is, chastisement, by which namely God has instructed and formed you, as children, in various punishments and ways, both in Egypt and after the departure from Egypt. Thus Vatablus.
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4. HOW, etc., HE DESTROYED THEM (the Egyptians) UNTIL THE PRESENT DAY, — that is, he destroyed them utterly, so that now no one survives who could harm you.
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6. ELIAB, WHO WAS THE SON OF RUBEN, — not immediate, but mediate, namely grandson, or great-grandson. "With their houses," — with sons and family. See six significations of house in Abulensis here.
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THE LAND OF EGYPT, ETC., WHERE WATERS ARE DRAWN FOR IRRIGATION. — In Hebrew it is, which thou didst water by foot, as a garden: to water by foot means to water by thy labor and digging, namely by drawing waters from the river Nile through furrows and ditches, as if to say, Thou hadst water in Egypt only in the fields, and only through thy labor, namely by drawing furrows from the Nile into the fields, as is customary in gardens; for in Egypt rains are rare or nonexistent. But in Canaan, the land, both in the fields and in the mountains, is abundantly irrigated without labor from heaven and from heavenly rain, as if to say, Therefore the land of Canaan to which ye are tending is much better than Egypt, from which ye are departing.
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11. EXPECTING RAIN FROM HEAVEN. — Heb. drinks water from the rain of heaven, as if to say, The land of Canaan is irrigated not by the water of the Nile, but by heavenly rain: wherefore God visits it, and the eyes of the Lord are upon it all the year, because the Lord always has care of it, providing at the appointed time rain, wind, heat, cold, etc., so that nothing may be lacking for producing and ripening fruits and crops.
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14. THE EARLY AND THE LATTER RAIN. — The early rain is that which falls timely and seasonably in the month of October, after seeds are cast into the ground, in Judea, and thus causes the seeds to germinate. The latter rain is that which falls late in the month of April or May, and brings fruits and crops to maturity. This phrase therefore signifies all timely rain, opportune for crops. Hence the Prophets, as Osee VI, 3, and Joel II, 23, compare Christ to the early and latter rain: because the advent of Christ was most pleasing and most opportune to the world and to men for salvation. For these rains were both most pleasing to all and much awaited, and especially necessary.
Allegorically, the early rain was the doctrine of the law given through Moses, by which seeds cast by the fathers of the natural law germinated. The doctrine of the new law is the latter rain, by which fruits ripen and are perfected. "For the law brought nothing to perfection," as the Apostle says, because perfection and maturity were reserved for the Gospel. And this is what Zacharias says in chapter X, verse 1: "Ask ye of the Lord rain in the time of the latter rain," that is, ask of God the doctrine of the Gospel, by which the dry land of all the earth is irrigated, as St. Jerome explains.
On the Fertility of the Promised Land Hence it is clear that the promised land by its own nature before the entrance of the Hebrews, when it was inhabited by the Canaanites, was very fertile. Whence it is called a land flowing with milk and honey, and such it was found by the spies, Numer. XIII, 28. Yet it had its principal abundance from the influence of God and the piety of the people, as is evident from this, verse 13, and Isaiah I, 19. Wherefore when the people sinned, God withdrew it from them, as He threatens here in verse 17, and thus it came to pass as appears in Aggaeus I, 19 and following, Amos IV, 7 and following, Jerem. XII, 13, and throughout the Prophets. Thus Pentapolis, which was once most fertile, as appears Genesis XIII, 10, on account of the sins of the Sodomites, was turned into the saltiest sea. Hence that Psalm. CVI, 34: "He turned a fruitful land into saltiness, for the wickedness of them that dwelt in it." Anagogically, the fertility of the promised land signified the abundance of spiritual goods in the land of the living, promised to the elect in the heavens: concerning which see Procopius here.
11:18
18. BIND THEM AS A SIGN, — constantly setting them before yourselves; it is a catachresis; see what is said at chapter VI, verse 8. Otherwise Abulensis: By the hand, he says, operation is signified, by the eye the consideration of the intellect, as if to say, Let these precepts be bound in thy hands, that is in thy operation, which is signified by the hand; and let them be between thy eyes, that is in the consideration of thy mind, so that thou mayest constantly consider whether thou art lacking in anything.
11:21
21. AS LONG AS HEAVEN OVERHANGS THE EARTH. — In Hebrew, according to the days of heaven over the earth, that is, as long as heaven shall overhang the earth, namely forever; it is a hyperbole signifying until the end of the world, or until the day of judgment. Therefore unless the Jews had sinned, abandoning God and rejecting the Messiah, they would have possessed the promised land until the end of the world. For this God promises them here.
11:22
22. "His ways," — His commandments, which are certain ways directing our acts to the ultimate end, namely to God and to beatitude.
11:26
26. BEHOLD I SET BEFORE YOU THIS DAY A BLESSING AND A CURSE. — Here is a sharp stimulus to the law of God and fear of Him. Dost thou wish to be blessed by God? Fear God, obey God: for if thou art disobedient to Him, He will curse, that is will do evil to thee, and will punish thee most severely both in this life and in the future. With the same stimulus Moses urges the Hebrews, chapter XXX, 19, when he says: "I call heaven and earth to witness this day, that I have set before you life and death, blessing and curse. Choose therefore life, that thou mayest live, thou and thy seed."
11:29
29. THOU SHALT PUT A BLESSING UPON MOUNT GARIZIM, A CURSE UPON MOUNT HEBAL, — that is to say, thou shalt take care that the Levites proclaim a blessing from the mountain, or rather toward Mount Garizim upon those observing the law of God, and a curse from the mountain, or rather toward Mount Hebal, upon the transgressors of the law, the people responding Amen. See these things explained more fully in chapter XXVIII, at the end, and Joshua VIII, toward the end.
11:30
30. WHICH IS NEAR THE VALLEY STRETCHING FORTH AND ENTERING AFAR. — For valley in Hebrew is elon, which word signifies an oak, or a tree of the oak kind, as the Septuagint and our Douay-Rheims version render it in many places: but our version here understood by oak-grove, by synecdoche, the valley itself abounding in oaks: for it was well known to be a valley, as St. Jerome, who carefully traversed the holy places, knew. Again, for the valley stretching forth, in Hebrew it is elon more, that is, oak-grove, or the valley of the shower, as Masius teaches in Joshua XXIV. Now the valley of the shower is a valley stretched out, visible, great, beautiful, and, as our version renders it, Genesis XII, 6, illustrious. This valley is near Shechem, to which Abraham first came, coming from Chaldea into Canaan. For that these mountains Garizim and Hebal are near Shechem, Josephus teaches, an eyewitness, to whom more credence should be given than to Eusebius: for he is the author of the book On the Places of the Hebrews, which is falsely attributed to St. Jerome, as Masius proves from the matter itself in Joshua VIII, 30.
Machine translation from the Latin, not reviewed.
11:6
… In the ideological struggle God intervened directly in favor of Moses, causing the earth to open and swallow the rebels (Num. 16:25-34). The episode remained famous in Jewish tradition (besides the detailed account of Num. 16:1-50, cf. Ps. 105:17; Deut. 11:6; Ecclus. 45:22; Wis. 18:20-25; Jude 11).
… The divine punishment was terrible: D. and Abiram were swallowed up by the earth with their families: Num. 16:1, 12, 24-27; cf. 26:9; Deut. 11:6; Ps. 105 (Heb. 106):17; Ecclus. 45:18 ff.
11:10
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
… Mosaic Israel was not simply nomadic: agriculture is spoken of already in connection with the Patriarchs (Gen. 26, 12; 27, 7 etc.); also in Egypt, besides sheep and goats, the Hebrews had cattle (ibid. 45, 10; Ex. 19, 9, 24) and worked the land (Deut. 11, 10). That the prescriptions remained very far from practice shows that it is truly a programmatic code, one may even say ideal, which does not result in the main from the codification …
11:13
"Šēma' Jīšrā'ēl" ("Hear, Israel")
«ŠĒMA' JĪŠRĀ'ĒL» ("Hear, Israel"). - Hebrew words of Deut. 6:49, which together with Deut. 11:13-21 and Num. 15:37-41 constitute a profession of faith in the unity of God, which stands at the center of the Hebrew liturgy.
… Following the Pentateuch a concluding prophetic passage was added (Heb. Haphifrāh) in the form of a reading or a canticle (op. cit. p. 45). Another biblical passage is the so-called Sēma, a profession of monotheistic faith, composed of Deut. 6:4-9; 11:13, 21; Num. 15:37-41, so called from the opening words Sēma Tisrā'el, and which goes back as a liturgical formula at least to the time of Christ and is probably earlier (W. O. E. Oesterley, …
MĒ ZŪ ZĀH («doorpost»). - A parchment scroll in a glass or metal capsule that is affixed to the doorpost; it contains in Hebrew the passages Deut. 6:4-9; 11:13-21; the first treats of infinite love for the Lord, the second of the reward for obedience to His will. …
Phylacteries (Greek: ΦΙΛΑΚΤΗΡΙΑ « Smultei »)
As a result of a servile exegesis, the obligation was introduced (perhaps as early as the time of Ezra, or shortly thereafter) of a prayer arm-piece, formed from the "divine words" (Deut. 6:4-9; 11:13-21; Num. 15:37-41), transcribed onto pieces of parchment, enclosed in two leather capsules, which, at the time of prayer, were tied to the left arm and to the head, in such a way that …
11:14
… The miraculous crossing of the Red Sea is a historical fact such that it cannot be suppressed without shaking the whole edifice of the Old Testament (Ex. 14; 15:4; 22; Num. 33:8; Deut. 11:14; Josh. 2:10; 4:24; 24:7; Ps. 105 [106]:8; Id. 11:16; Neh. 9:11; Wis. 10:8; 1 Macc. 4:9; Acts 7:36).
11:18
Phylacteries (Greek: ΦΙΛΑΚΤΗΡΙΑ « Smultei »)
… Jud., IV, 21-23) and by ancient Christian writers, is connected to a false interpretation of the warm recommendation in Ex. 13:9, 16 and Deut. 6:8; 11:18, to remember and constantly observe the law of God.
11:24
… According to the promise made to Abraham (Gen. 15, 18; cf. Ex. 23, 31; Deut. 1, 7; 11, 24; Josh. 1, 4 etc.) the northern limit of the Hebrew domain would be marked by that river. …
In the Bible Lebanon is often mentioned as the northern boundary of Palestine (cf. Deut. 11, 24; Ios. 1, 4) and as a very high mountain (cf. Is. 10, 34; Ier. 22, 6.20; Os. 14, 6), always covered with snow (Ier. 18, 14); but even more often its vegetation is recalled, …
11:26
Being formally a sentence, the curse can also be conditional, and thus the concluding ritual formulas of covenants in antiquity are explained, examples of which are also found in the Bible (Lev. 26:14-45; Deut. 11:26-29). A curse directed at beings insofar as they are the work of God falls within the framework of blasphemy; according to St. Alphonsus this hardly ever occurs: if instead the curse is …
11:29
… A similar tendency existed already before their secession, and we witness the curious fact that certain "anti-Samaritanisms" were handed down by the Samaritans themselves out of their veneration for tradition, as additions to the text of Deut. 11, 29; 27, 12; Jos. 8, 33, which even today in the Masoretic text assign to Gerizim the function of mountain of blessing, while to Ebal that of mountain of cursing. …
11:30
GARIZIM (Arabic Gebel et-Tôr). - Mountain (868 m.) of central Palestine, dominating to the north the biblical city of Shechem (near present-day Nablus), facing Mount Ebal (938 m.), where the Israelites, according to Moses' command (Deut. 11:30), held the solemn ceremony of curses and blessings (Josh. 8:30-32).
Gilgal, Gilgala (Heb. Hag-Gilgâl "The Circle")
Other localities with the name of G. are: G. visited by the prophets Elisha and Elijah (II Kings 4:28), today Gilğâlijjeh, 12 km north of Bethel; G. in the plain of Sharon (Josh. 12:23), Gilğâlijjeh 5 km north of Rûa el-'Ajn; G. (Deut. 11:30), Guleğâl, 4 km southeast of Shechem.
… T. may be considered connected with the participle môrah "teacher" (Job 36, 22), which survives in certain localities that were perhaps seats of ancient oracles (Gen. 12, 6; Deut. 11, 30; Judg. 7, 1).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.