In mourning for the dead they are not to follow the ways of the Gentiles: the distinction of clean and unclean meats: ordinances concerning tithes, and firstfruits.
Gentiles maner of mourning for the dead is prohibited. 3. Likewise to eate things vncleane, with mention of certaine cleane and vncleane beastes, 9. fishes, 11. and birdes. 21. Also preceptes of pietie, clemencie, paying tithes, first fruites, 27. nourishing of Leuites, strangers, orphanes, and widowes.
1Be ye children of the Lord your God: you shall not cut yourselves, nor make any baldness for the dead;Portatevi come figliuoli del Signore Dio vostro: non vi fate incisioni, e non vi tosate i capelli per ragion d'un morto.BE YE the children of the Lord your God: you shal not cutte your selues, nor make bauldnes for the dead.Filii estote Domini Dei vestri: non vos incidetis, nec facietis calvitium super mortuo: 2Because thou art a holy people to the Lord thy God: and he chose thee to be his peculiar people of all nations that are upon the earth.Perocché tu sei un popolo consacrato al Signore Dio tuo, ed egli ti elesse, perché tu sii specialmente suo popolo tra tutte le genti, che sono sopra la terra.because thou art a holie people to the Lord thy God: and he chose thee to be his peculiar people of al nattions, that are vpon the earth.quoniam populus sanctus es Domino Deo tuo, et te elegit ut sis ei in populum peculiarem de cunctis gentibus, quæ sunt super terram. 3Eat not the things that are unclean.Non mangiate delle cose, che sono immonde.Eate not the thinges that are vncleane.Ne comedatis quæ immunda sunt. 4These are the beasts that you shall eat, the ox, and the sheep, and the goat,Questi sono gli animali, de' quali dovete mangiare: il bue, e la pecora, e la capra,This is the beast, that you ought to eate, The oxe, and the sheepe, and the goate,Hoc est animal quod comedere debetis: bovem, et ovem, et capram, 5The hart and the roe, the buffle, the chamois, the pygarg, the wild goat, the camelopardalus.Il cervo, il capriolo, il bufalo, il capro salvatico, il pigargo, l'orige, il camelopardo.the hart and the doa, the buffle, the chamois, the pygargue, the wilde beefe, the cameloparde.cervum et capream, bubalum, tragelaphum, pygargum, orygem, camelopardalum. 6Every beast that divideth the hoof in two parts, and cheweth the cud, you shall eat.Mangerete di qualunque animale, che rumina, e ha lo zoccolo diviso in due parti.Euerie beast, that diuideth the hoofe in two partes, and cheweth the cudde, shal you eate.Omne animal, quod in duas partes findit ungulam, et ruminat, comedetis. 7But of them that chew the cud, but divide not the hoof, you shall not eat, such as the camel, the hare, and the cherogril: because they chew the cud, but divide not the hoof, they shall be unclean to you.Ma di quelli che ruminano, e non han lo zoccolo diviso, voi non ne mangerete, come del cammello, della lepre, e del porco spino: questi saranno immondi per voi, perché ruminano, e non hanno lo zoccolo diviso.But of them, that chew the cudde, and diuide not the hoofe, these you shal not eate, as the camel, the hare, the cherogril: because they chew the cudde, and diuide not the hoofe, they shal be vncleane to you.De his autem, quæ ruminant, et ungulam non findunt, comedere non debetis, ut camelum, leporem, chœrogryllum: hæc, quia ruminant et non dividunt ungulam, immunda erunt vobis.
8The swine also, because it divideth the hoof, but cheweth not the cud, shall be unclean, their flesh you shall not eat, and their carcasses you shall not touch.Il porco parimente, perché ha lo zoccolo diviso, ma non rumina, sarà immondo: non mangerete delle sue carni, e morto nol toccherete.The swine also because it diuideth the hoof, and cheweth not the cudde, shal be vncleane their flesh you shal not eate, and their carcasses you shal not touche.Sus quoque, quoniam dividat ungulam et non ruminat, immunda erit. Carnibus eorum non vescemini, et cadavera non tangetis. 9These shall you eat of all that abide in the waters: All that have fins and scales, you shall eat.Di tutti gli animali, che abitano nelle acque, voi mangerete quelli che hanno le piccole ale, e le squamme:These shal you eate of al that abide in the waters: Such as haue finnes and scales, eate:Hæc comedetis ex omnibus quæ morantur in aquis: quæ habent pinnulas et squamas, comedite: 10Such as are without fins and scales, you shall not eat, because they are unclean.Quelli che sono senza le piccole ale, e senza squamme, non li mangiate, perché sono immondi.them that are without finnes and scales, eate not, because they are vncleane.quæ absque pinnulis et squamis sunt, ne comedatis, quia immunda sunt. 11All birds that are clean you shall eat.Mangiate di tutti gli uccelli mondi.Al birdes that are cleane eate.Omnes aves mundas comedite. 12The unclean eat not: to wit, the eagle, and the grype, and the osprey,Astenetevi dagl'immondi, come è l'aquila, il grifone, l'aquila marina,The vncleane eate not: to witte, the eagle, and the grype, and the osprey,Immundas ne comedatis: aquilam scilicet, et gryphem, et haliæetum, 13The ringtail, and the vulture, and the kite according to their kind:L'issione, e l'avoltoio e il milvo, e tutte le sue specie:the ringtaile, and the vulture and kite according to their kinde: and al of the rauens kinde,ixion et vulturem ac milvum juxta genus suum: 14And all of the raven’s kind:E tutti quelli che sono del genere de' corvi,and the ostriche,et omne corvini generis, 15And the ostrich, and the owl, and the larus, and the hawk according to its kind:E lo struzzolo, e la civetta, e il laro, e lo sparviere, e tutto quello che è della stessa specie:and the owle, and the sterne, and the hawke according to his kinde:et struthionem, ac noctuam, et larum, atque accipitrem juxta genus suum: 16The heron, and the swan, and the stork,L'airone, il cigno, e l'ibi,the herodian and the swanne, and the stroke,herodium ac cygnum, et ibin, 17And the cormorant, the porphirion, and the night crow,E il mergo, e il porfirione, e il cuculio,and the diuer, the porphyrion, and nightcrow,ac mergulum, porphyrionem, et nycticoracem, 18The bittern, and the charadrion, every one in their kind: the houp also and the bat.L'onocrotalo, e il caradrio, ognuno colle loro specie: l'upupa, e il pipistrello,the onocratal, and the charadrion, euerie one in their kinde: the lapwing also and the batte.onocrotalum, et charadrium, singula in genere suo: upupam quoque et vespertilionem.
19Every thing that creepeth, and hath little wings, shall be unclean, and shall not be eaten.E tutti quelli che hanno l'ale e si strascinan per terra, saranno immondi, e non si mangeranno.And al that creepeth and hath litle winges, shal be vncleane, and shal not be eaten.Et omne quod reptat et pennulas habet, immundum erit, et non comedetur. 20All that is clean, you shall eat.Mangiate di tutto quello che è mondo.Al that is cleane, eate.Omne quod mundum est, comedite. 21But whatsoever is dead of itself, eat not thereof. Give it to the stranger, that is within thy gates, to eat, or sell it to him: because thou art the holy people of the Lord thy God. Thou shalt not boil a kid in the milk of his dam.Non mangiate di nissuna bestia morta da sé. Dalle o vendile al forestiero, che abita nelle stesse mura, perché ei le mangi: perocché tu sei un popolo consacrato al Signore Dio tuo. Tu non cuocerai il capretto nel latte di sua madre.But whatsoeuer is dead of it selfe, eate not therof. To the stranger, that is within thy gates, geue it to eate, or sel it to him: because thou art the holie people of our Lord thy God. Thou shalt not boyle a kidde in the milke of his damme. The tenth part thou shalt seperate of al thy fruites that spring in the earth euerie yeare,Quidquid autem morticinum est, ne vescamini ex eo. Peregrino, qui intra portas tuas est, da ut comedat, aut vende ei: quia tu populus sanctus Domini Dei tui es. Non coques hædum in lacte matris suæ. 22Every year thou shalt set aside the tithes of all thy fruits that the earth bringeth forth,Ogni anno separerai la decima parte di tutti i frutti che nascono dalla terra.and thou shaltDecimam partem separabis de cunctis fructibus tuis qui nascuntur in terra per annos singulos, 23And thou shalt eat before the Lord thy God in the place which he shall choose, that his name may be called upon therein, the tithe of thy corn, and thy wine, and thy oil, and the firstborn of thy herds and thy sheep: that thou mayst learn to fear the Lord thy God at all times.E mangerai al cospetto del Signore Dio tuo nel luogo eletto da lui, affinché ivi sia invocato il suo nome, la decima del tuo frumento, e del vino, e dell'olio, e i primogeniti de' tuoi armenti; e de' tuoi greggi: affinché tu impari a temere il Signore Dio tuo in ogni tempo.eate in the sight of our Lord thy God in the place, which he shal choose, that his name may be inuocated therin, the tithe of thy corne, and wine, and oile, and the first borne of thy heardes and sheepe: that thou mayest lerne to feare our Lord thy God at al time.et comedes in conspectu Domini Dei tui in loco quem elegerit, ut in eo nomen illius invocetur, decimam frumenti tui, et vini, et olei, et primogenita de armentis et ovibus tuis: ut discas timere Dominum Deum tuum omni tempore.
24But when the way and the place which the Lord thy God shall choose, are far off, and he hath blessed thee, and thou canst not carry all these things thither,Ma se il viaggio sarà troppo lungo per andare al luogo eletto dal Signore Dio tuo, ed egli ti avrà data benedizione copiosa, e non potrai portare ogni cosa;But when the way, and the place which our Lord thy God shal choose, are farre, and he hath blessed thee, and thou canst not carie al these thinges thither,Cum autem longior fuerit via, et locus quem elegerit Dominus Deus tuus, tibique benedixerit, nec potueris ad eum hæc cuncta portare, 25Thou shalt sell them all, and turn them into money, and shalt carry it in thy hand, and shalt go to the place which the Lord shall choose:Venderai tutto, e lo convertirai in denaro, e lo porterai colle tue mani, andando al luogo eletto dal Signore Dio tuo:thou shalt sel, and bring al into a price, and shalt carie it in thy hand, and shalt goe to the place, which our Lord thy God shal choose:vendes omnia, et in pretium rediges, portabisque manu tua, et proficisceris ad locum quem elegerit Dominus Deus tuus: 26And thou shalt buy with the same money whatsoever pleaseth thee, either of the herds or of sheep, wine also and strong drink, and all that thy soul desireth: and thou shalt eat before the Lord thy God, and shalt feast, thou and thy house:E collo stesso denaro comprerai quel che ti piacerà o bovi, o pecore, e vino, e sicera, e tutto quel che più appetisci: e mangerai al cospetto del Signore Dio tuo, e farai banchetto tu, e la tua famiglia,and thou shalt buy with the same money whatsoeuer pleaseth thee, either of heardes, or of sheepe, wine also and sicere, and al that thy soule desireth: and thou shalt eate before our Lord thy God, and shalt feast, thou and thy house:et emes ex eadem pecunia quidquid tibi placuerit, sive ex armentis, sive ex ovibus, vinum quoque et siceram, et omne quod desiderat anima tua: et comedes coram Domino Deo tuo, et epulaberis tu et domus tua: 27And the Levite that is within thy gates, beware thou forsake him not, because he hath no other part in thy possession.E il Levita che abita dentro le tue porte: guarda di non dimenticarlo, perocché egli non ha altra porzione dei tuoi beni.and the Leuite that is within thy gates, beware thou forsake him not, because he hath no other part in thy possession.et Levites qui intra portas tuas est, cave ne derelinquas eum, quia non habet aliam partem in possessione tua.
28The third year thou shalt separate another tithe of all things that grow to thee at that time, and shalt lay it up within thy gates.Il terzo anno separerai un'altra decima di tutta la tua entrata di quel tempo: e la riporrai nella tua casa.The third yeare thou shalt separate an other tenth of al thinges, that growe to thee at that time: and shalt lay it vp within thy gates.Anno tertio separabis aliam decimam ex omnibus quæ nascuntur tibi eo tempore, et repones intra januas tuas. 29And the Levite that hath no other part nor possession with thee, and the stranger and the fatherless and the widow, that are within thy gates, shall come and shall eat and be filled: that the Lord thy God may bless thee in all the works of thy hands that thou shalt do.E verrà il Levita, che non ha altra porzione, né altro fondo tra voi, e il forestiero, e il pupillo, e la vedova, che abitano dentro le stesse mura con te, e mangeranno, e si sazieranno: affinché il Signore Dio tuo ti benedica in tutte le opere che farai colle tue mani.And the Leuite shal come that hath no other part nor possession with thee, and the stranger and pupil and widow, that are within thy gates, and shal eate and be filled: that our Lord thy God may blesse thee in al the workes of thy handes that thou shalt doe.Venietque Levites qui aliam non habet partem nec possessionem tecum, et peregrinus ac pupillus et vidua, qui intra portas tuas sunt, et comedent et saturabuntur: ut benedicat tibi Dominus Deus tuus in cunctis operibus manuum tuarum quæ feceris.
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Year of the World 2553.
Be ye. Hebrew, "you are," etc. It may be connected with the preceding chapter.
Cut, as the barbarians and infidels do, who have no hope, 1 Thessalonians 4:12., and Leviticus 19:29.
Calmet
Dead idols, Adonis, etc. The Arabs and Saracens cut the hair on the forepart of the head only, and so did the ancient Scotch monks, in imitation, as they pretended, of St. John. The Egyptians cut off the hair of their head and eye-brows, when they were initiated in the mysteries of Isis, (St. Ambrose, ep. 58,) to testify that they partook in her sorrow for the death of her husband, Osiris. Hence, it is probable, that Moses forbids any conformity in such superstitious practices; particularly as the Israelites were consecrated to the service of the living God. (Calmet)
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Challoner
Unclean. See the annotations on Leviticus xi. (Challoner)
Some of the beasts here specified were not mentioned before, as the buffle, etc.
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Calmet
Buffle. Hebrew yachmur, which some translate "the fallow-deer." The Arabs give this name to a beast resembling a hart, which has horns and red hair. (Calmet)
Menochius
It was served up on the table of Solomon, 3 Kings 4:23. Pliny ([Natural History?] 8:13,) mentions the bubalus of Africa, which is like a calf. (Menochius)
Pliny
Chamois, (tragelaphum) a beast which has the head of a he-goat, and the carcass of a hart. (Scaliger.) (Pliny, 8:33.)
Bochart translates akko after the Arabic, "the wild goat."
Pygarg, another species of goat, (Pliny, 8:53,) of the colour of ashes. (Bellon., q. 51.) Dishon means "ashes" in Hebrew.
Calmet
Goat, (orygem) "a wild goat, (Septuagint; Bochart; etc.) or ox." Aristotle allows it only one horn. Juvenal mentions that the Getulians feasted on its flesh; and the Egyptian priests, according to Horus, were allowed to eat it, without any scrupulous examination of the sealers. (Calmet)
Pliny
Camelopardalus. This animal resembles a camel in its head and longish neck, and the panther in the spotted skin. (Pliny, 8:18.)
Bochart (III. 21,) thinks that the Hebrew zamer, means "a wild goat," noted for "leaping."
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Menochius
Cherogril, or porcupine, Leviticus 11:5. St. Barnabas and Clement of Alexandria (Paed. 2:10,) subjoin the hyena to the hare, though the name occur not in Moses. This animal was supposed to change sexes every year, and was a symbol of incontinency. (Menochius)
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Calmet
Unclean. St. Barnabas adds, "Thou shalt not eat the murena, polypus, or cuttle fish;" and these are in effect of the description given by Moses. (Calmet)
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Ringtail (ixion). Hebrew raa. The same bird seems to be called dae in Leviticus, by the change of the first letter, though it is there translated the kite. The ixion is a sort of white, quick-sighted vulture.
Kite. Hebrew diae, according to Bochart, means the vulture, as Isaias (xxxiv. 15,) insinuates that this bird goes in flocks, while the kite is a solitary bird.
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Lamprid
Ostrich. Hebrew, "the daughter of the june." The Rabbins say only the young ones were eaten. But this seems doubtful, with respect to many nations, which formerly served up ostriches at table. Heliogabalus presented some of these, as well as camel, to his guests, falsely asserting, (Calmet) that the Jews were commanded to eat them, praeceptum Judaeis ut ederent. (Lamprid.)
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Calmet
Wings. Hebrew, "every reptile that flyeth," such as bees. (Calmet)
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Of itself, or by suffocation.
Menochius
Stranger, who has not embraced your religion. (Menochius)
Jansenius
Hence it is inferred, that the Jews might keep unclean animals, and sell them; as they did not defile till they were dead. (Jansenius)
If they had been unclean by nature, they could not have been sold, which shews that this ceremonial law regarded only the Jewish religion.
Worthington
Dam. All appearance of cruelty must be avoided. Christ, who is signified by the kid, on account of his assuming our sinful nature, shall not be slain in his infancy. (St. Thomas Aquinas, 1:2. q. 102. a. 6.) (Worthington).
Some take this prohibition literally, and extend it to calves and lambs. The Arabs use milk in almost all their ragouts. (Roger. 2:2.)
Juvenal
Others think that kids must not be eaten, while they are as yet too tender, Qui plus lactis habet quam sanguinis. (Juvenal, Sat. xi.)
Calmet
But we believe that God forbids the paschal lamb or kid to be offered while it sucks. It must be of a competent age, of one year, Exodus 12:5., and 23:19. Other victims would do if they were only eight days old, Leviticus 22:27. (Calmet)
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Estius
Tithes. The Jews carried with them some money to buy peace-offerings. (Estius)
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Herds. Hebrew, "oxen."
Sheep; under which name are comprised goats.
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Menochius
Filled. Of this feast the owner did not partake, (St. Augustine, q. 20,) as he did of the former, ver. 26. (Menochius)
Haydock
Josephus ([Antiquities?] 4:8,) acknowledges three sorts of tithes: but Calmet thinks that only two were paid every third year, and that the same tithe is mentioned, ver. 22, and 28., and Tobias 1:7. The only difference is, that on the third and sixth years, the products were consumed on the spot, and in other years they were spent at Jerusalem. See Leviticus xxvii. Many, however, believe that three tithes were then exacted: 1. For the Levites. 2. For a feast at Jerusalem, and to defray the expenses on the road. 3. For the poor at home. (Du Hamel; etc.) (Haydock)
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Unclean.... See the annotations on Lev. 11.
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If these thīgs were vncleane by nature they were not lawful for anie nation to eate, but being only forbid to the Iewes sheweth, that this prohibition was ceremonial, only for that time and people.
Al shew of crueltie to be auoided. Mystically this presigured, that Christ (for the similitude of sinful flesh signified by a kidde) should not be slaine in his infancie. •. Tho. 1. 2. q. 102. •. 6. ad 4.
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.4
… As I called them, so they went and worshipped Baal and offered incense to the graven images. And Isaiah said concerning them, Children have I reared and brought up, and they have rebelled against Me. And again it is written, Ye are the children of the Lord your God .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.4
To others also the Scripture says, Ye are the sons of the Lord your God
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St John Chrysostom † AD 407 Homilies on Ephesians 1
… To this end, saith he, hath He chosen us, and on this condition, “that we should be holy and without blemish.” And so formerly he chose the Jews. On what terms? “This nation, saith he, hath He chosen from the rest of the nations.” (
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St Irenaeus of Lyons † AD 202 Against Heresies 5.8.4
4. Now the law has figuratively predicted all these, delineating man by the [various] animals:
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Origen † AD 254 Origen De Principiis iv.1.17
… The declaration of Scripture now is, “The uncircumcised male, i.e., who shall not have been circumcised, shall be cut off from his people.” And if we are to inquire regarding the impossibilities of the law, we find an animal called the goat-stag,
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1. YE ARE THE CHILDREN OF THE LORD YOUR GOD, — conduct yourselves as children of God, worship and adore God as your eternal and supreme Father, and obey Him in all things.
NEITHER SHALL YOU MAKE BALDNESS. — In Hebrew, you shall not make baldness between your eyes for the dead, that is, as Vatablus says, when any of your friends has departed from life, you shall not shave the front part of your head, which is between your eyes, as the Gentiles do, who do not have hope of future life and resurrection. See what is said Leviticus XIX, 28. For the Jews even now believe in the immortality of the soul and future life: whence they pray for the dead, that it may be evident from their Creed, which Genebrardus recites in his Chronology. Moreover, the Jews still observe this funeral rite today. First, when anyone dies, his friends immediately tear their garments, and do not eat in that house on that day, but outside. Second, they do not eat meat, nor drink wine, unless it be the Sabbath. Third, for seven days of mourning they do not wash the body, nor anoint it with ointments. Fourth, they spread a bed on the floor, and abstain from marital relations. Fifth, they follow the funeral with bare feet, and light a lamp on the floor of the house for seven nights, because they believe the soul of the dead returns to the place from which it departed from the body, and laments its dissolution. Sixth, they recite a prayer, in which they ask that the soul of the dead may rest, and be led into paradise.
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5. TRAGELAPHUS, — that is, a goat-stag, is an animal produced and mixed from a he-goat and a doe: not fictitious, as dialecticians take this name, but truly and really existing near the Phasis river, having the beard and shaggy hair of a he-goat, the rest similar to a stag. Thus Pliny, lib. VIII, cap. XXXII. The Hebrews think it to be a wild goat. The tragelaphus therefore, equally as the pygargus and the oryx, were clean animals, of which the Jews were able to eat.
The pygargus here is not an eagle so called, concerning which Aristotle speaks: for all eagles are reckoned among unclean birds, Lev. XI, 13; but the pygargus here is reckoned a clean animal. The Chaldean thinks it to be a unicorn; it is more truly that the pygargus is a kind of goat, similar to a fallow deer, concerning which Pliny, lib. VIII, cap. LIII.
ORYX. — Oryx is an animal born in Getulia, cloven-hoofed and single-horned, otherwise not unlike a goat, having hair contrary to the nature of other animals, turned toward the head: at the rising of the Dog Star, as if foreseeing the coming of that star, with fixed eyes it gazes upon that region of the sky where this sign first rises, and upon seeing it sneezes, and as if reverently adores it. Thus Pliny, lib. II, cap. XL, and lib. VIII, cap. LIII, and Columella, lib. X.
CAMELOPARD. — It was a clean animal, and therefore different from the camel, which was unclean. The camelopard therefore is an animal with the height of a camel, the color of a panther, having spots, with a slender neck, a head similar to a camel, feet and legs like an ox. Thus Pliny, lib. VIII, cap. XVIII, and Dion, lib. XLII Hist. Rom. See Anthony Nebrissensis in Quinquag. cap. VIII.
Tropologically, the camelopard is a symbol of a changeable and hypocritical man. For just as it itself has a neck like a horse, feet like an ox, a head like a camel, spots like a tiger or leopard: so certain men unequal to themselves express various forms of men: if you inspect the neck, you would think him to be some saint; if you hear his speech, you would think a satrap speaking; if you examine his life, you will find a scoundrel; if his writings, a ploughman. Thus some are angels in the temple, demons in the forum and senate, men in conversation, wolves at table, seducers in bedchambers. But because the camelopard was a clean animal, hence more aptly through it you would understand a versatile and gracious man, who accommodates himself, as far as is lawful, to the customs and dispositions of all, and knows how to turn himself into all parts and forms: such was Ulysses, whom Homer therefore calls andra polytropon. Thus St. Paul became all things to all men, that he might gain all: hence with the Jews he observed the legal precepts, with the Gentiles he lived in a gentile manner.
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13. IXION. — It is a bird of the vulture kind; whence in Levit. XI, Moses passed over it in silence, and understood it among the vultures and forbade it. In Hebrew it is called raa, from seeing, because it is strong in keenness of sight. Thus Vatablus and Abulensis. The remaining clean and unclean animals have been explained in Levit. XI.
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21. TO THE STRANGER, etc., GIVE THAT HE MAY EAT. — By stranger understand a Gentile, remaining in gentilism: for he was not bound by the Jewish laws, and therefore could eat unclean animals. It was otherwise with a Gentile proselyte, that is, one converted to Judaism: for he was bound by the Jewish law, and consequently by abstinence from unclean foods. Thus Abulensis.
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22. THOU SHALT SET APART THE TENTH PART OF ALL THY FRUITS. — From this place and from Josephus, Theodoret here in Question XIII, Abulensis, Oleaster and Cajetan gather that double tithes were prescribed to the Jews every year. The first were of all the fruits of the earth, flocks and herds, which were given entirely to the Levites; nor were they brought to Jerusalem, but the Levites, to whom they belonged, collected them through the cities near to them; from these tithes, the Levites in turn paid a tenth to the high priest and priests, as is evident from Numbers XVIII, 26 and 28. For there the matter concerns these first tithes. The second tithes were those which the Hebrews separated every year, after the first-mentioned tithing already made, taking a tenth from the nine remaining parts belonging to them, so that from it, going to the tabernacle (which was to be done three times in a year, as is evident from Exodus XXIII, 17, and chapter XXXIV, 23), they might partly live on the journey, partly offer peace offerings, from which they might eat before the Lord, together with the Levites whom they invited to feast with them. What I have said concerning these tithes, the same I say concerning first fruits: because after the first fruits which belonged entirely to the Lord, each one set apart something for himself, as it were second first fruits, which he might use when going up to the Lord. The same I say concerning the firstborn of sheep and cattle, namely that after the firstborn given to God, the Hebrews set apart another animal as a peace offering: the same I say concerning vows and offerings. Concerning these second tithes, therefore, this law speaks, up to verse 28, and concerning these also chapter XII, 17 dealt. The third tithes were tithes which were separated every three years and given to the poor, widows, orphans and Levites in the manner of alms, lest they themselves be forced by poverty to serve the Gentiles, by whom they might easily be induced to idolatry. Concerning these third tithes the matter is treated in verse 28, where it is said: "In the third year thou shalt separate another tenth." Whence it is evident that this was not the same tithe as the first, as if the tithes which for two years belonged to the Levites, in the third year should be ordered to be common to the poor equally as to the Levites, as some wish; but that it was another, namely the third: for thus the Interpreter translated it. Thus concerning Tobias it is said in chapter I, verse 7, that in the third year he distributed all the tithe to proselytes and strangers. If the Jews gave triple tithes, why should not Christians give single and simple tithes to God? If the Jews fed their poor with tithes, why should not Christians do the same? I have known great men in the state who give tenths of their wealth, indeed of all their gain to the poor, and think themselves bound to this by the law of charity and religion.
The Fathers on Almsgiving Most excellently the Nyssenus, in the book On the Beatitudes: "If," he says, "the name of mercy befits God, to what else does the word of Christ exhort you, except that you become God, as if marked with the proper mark of divinity?" And Nazianzenus in the oration On the Love of the Poor: "Be to the wretched a god, imitating the mercy of God." And Chrysostom, homily 3 to the People: "It is better to know this art of giving alms than to be a king. For this builds houses in the heavens that shall always remain, this teaches how you can become like God." And homily 36: "Man is a great thing, and a merciful man is precious. This is a greater grace than to raise the dead: for here you do well by Christ; there he does well by you: for you owe miracles to God."
Example of St. Severinus and the Citizens of Lauriacum Hear a remarkable example concerning these tithes, which Eugypius narrates in the Life of St. Severinus, Apostle of the Noricans, chapter XVII, and which happened in the year of the Lord 475. The citizens of Lauriacum, admonished by St. Severinus to give tithes to the poor, delayed doing so, and therefore rust invaded their otherwise beautiful crops; they, returning to their senses, confessed their fault and asked pardon from St. Severinus, who answered them: "If you had offered tithes to the poor, not only would you enjoy eternal reward, but you could also abound in present advantages; but because you have corrected your fault by your own confession, I promise from the mercy of the Lord that this present rust, although so severe, will not harm: only let your faith not waver henceforth;" then he urged that a fast be proclaimed, which being completed, a gentle rain cut short the troubles of the desperate harvest. Thus far Eugypius, the disciple of St. Severinus and an eyewitness of the deed. Moreover, even now the more religious Jews, although they do not have the temple, priests and Levites, nevertheless distribute the tenth part of all their goods to the poor, and they have this proverb: "Give tithes, that you may become rich:" for this, they say, God promised through Malachi, chapter III, verse 10, and it is true.
Machine translation from the Latin, not reviewed.
14:1
… The practices of mortification aimed at greater interior purity, as attested by their relation to the holiness of God (Deut. 14:1; Joel 2:12-13) and by the appeals of the prophets (Is. 58:1-9).
The "sons of God," that is, the sons of Seth, so called because created by God and bound to him by a special bond of love (Gen. 4:26-5:32; cf. Ex. 4:24; Deut. 14:1 etc.), seduced by the beauty of the "daughters of men," who belonged to the line of Cain, were led astray by sensuality: "they are flesh." In his wrath God decided: "I will blot out …
… There are traces of it in the prohibition of certain funeral rites (Lev. 30, 27 ff.; Deut. 14, 1), in the prohibition of necromancy (Deut. 18, 11; 26, 14); cf. especially I Sam. 28, 8-20 on the evocation of Samuel, where, besides the spread of necromancy in popular religion, …
14:2
… of the people of Israel itself, so that the biblical notion and that of Jewish theology regarding the covenant present significant divergences, and one comes to say that a single Israelite is worth before God all the peoples of the earth (Siphrē on Deut. 14:2) and that Israel is the only people of God (Mē-khilthā on Ex. 15:13-16).
… "They shall put the name of Yahweh upon the sons of Israel" by blessing them with the threefold wish of divine custody, grace, salvation-peace (Num. 6:23-27). "Set apart" by God from the people of Israel, "set apart" from all peoples (Lev. 20:24. 26; Deut. 14:2; 26:18 ff.), they were the mediators of "holiness." To them, and through them to all Israel, is addressed the divine command that echoes in the "Law of Holiness" (Lev. 17-26): "Be …
14:4
… Less precise is seh (head of small livestock, forming part of the sōn "flock") which designates a lamb or a kid (Deut. 14, 4: Heb. "a seh of lambs and a seh of goats"); the Septuagint (and Vulg.) usually understand "lamb" (40 times; only once "kid"). …
14:21
of non-sacrificial animals, the precepts concerning slaughtering, the dietary precepts, the prohibitions against slaughtering sick animals or animals destined for pagan worship, the precept of Lev. 22, 28 and of Ex. 23, 19; 34, 26; Deut. 14, 21 and Deut. 22, 6. d) Bēkhōrōth "first-born", in 9 chapters: it concerns the precepts of Ex. 13, 2.12 f.; 34, 19 f.; Lev. 27, 26 f.; Num. 8, 16 f.; 18, 15 f. and Deut. 15, 19 f. e) 'Arākhīn …
14:22
… In cases of considerable distance, the tithes could be sold and with the proceeds one could procure everything needed for the agape near the sanctuary (Deut. 14, 22-27). In the course of time the tithe could be assigned to the Levites, strangers, widows and orphans in the place of the taxpayer's domicile (Deut. 14, 28 f.; 26, 12 f.). With the fall …
… It is also called Ma'āšer ri'šōn ("first tithe"). h) Ma'āšer šēnī ("second tithe"): deals (cf. Deut. 14:22 and following) with the tithe that the owner consumes in kind or in the form of money in Jerusalem on the occasion of the pilgrimage festivals. …
14:23
Agape (Ἀγάπη "love, charity" in the New Testament)
meals with which they concluded the "peace" sacrifices: the remains of the victims or oblations were consumed in the rooms of the temple (Deut. 14:23, 26) and it was recommended to give such banquets a charitable purpose (Ps. 21 [22]:27; Is. 58:7).
… the consecration of altars, vessels and places (Gen. 28, 18; 35, 14; Ex. 30, 24 ff.; 40, 9 ff.), of priests (ibid. 29, 7 ff.; Lev. 8, 11), of kings (I Reg. 10, 1; 16, 13); in sacrifices and in the oblations of first-fruits (Lev. 2, 1 ff.; Deut. 14, 23); in the purification of lepers (Lev. 14). The Savior is called "Christ" (Anointed) by antonomasia. …
14:27
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
of war (Num. 31:30) and with the tithes (ibid. 18:21-24; cf. Lev. 27:30). In Deut. 12:19; 14:27, etc. the people are exhorted not to let them lack what is necessary. …
14:28
… 3:33; 7:36; Dan. 4:24); it is preferable to fasts and even to sacrifices themselves (cf., for example, Is. 1:11-17; 58:5-7). Indeed the Old Testament also establishes certain concrete forms of aid to the poor (cf., for example, Lev. 19:9 ff.; 23:22; Deut. 14:28; 24:20).
… sold and with the proceeds one could procure everything needed for the agape near the sanctuary (Deut. 14, 22-27). In the course of time the tithe could be assigned to the Levites, strangers, widows and orphans in the place of the taxpayer's domicile (Deut. 14, 28 f.; 26, 12 f.). With the fall of the Temple the institution of the tithes fell as well.
14:29
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… In Deut. 14:29 the Levites are named together with foreigners, because at that point the beneficiaries of the tithes are being discussed: orphans, widows, the propertyless in general. …
Among the Hebrews, widowhood was a state of desolation and entailed particular prohibitions (cf. Gen. 38, 14, 19; Judg. 10, 2; 16, 9; II Sam. 20, 3; Lev. 21, 14). Thus the widow is a being who commends herself by her very condition to pity (cf. Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); very often, having no close relatives to defend her, she is at the mercy of the violent (cf. Job 22, 9; 34, 3, 21; Ps. 95, 6; Wis. …
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.