Humanity towards neighbours. Neither sex may use the apparel of the other. Cruelty to be avoided even to birds. Battlements about the roof of a house. Things of divers kinds not to be mixed. The punishment of him that slandereth his wife, as also of adultery and rape.
Pietie towardes neighboures. 5. neither sexe may vse the apparel of the other 6. crueltie to be auoided euen towardes birdes, 8. batlement about the roofe af a house. 9. Things of diuers kindes not to be mixed. 12. cordes in the hemes of a cloke. 13. Trial and punishment of adulterie and of deflowring virgines. 30. the sonne may not marie his stepmother.
1Thou shalt not pass by if thou seest thy brother’s ox, or his sheep go astray: but thou shalt bring them back to thy brother.Se vedrai il bue, o la pecora del tuo fratello smarriti, non tirerai avanti la tua strada, ma li ricondurrai al tuo fratello.THOV shalt not see thy brothers oxe, or sheepe straying, and passe by: but shalt bring it backe to thy brother,Non videbis bovem fratris tui, aut ovem errantem, et præteribis: sed reduces fratri tuo, 2And if thy brother be not nigh, or thou know him not: thou shalt bring them to thy house, and they shall be with thee until thy brother seek them, and receive them.Benché questo fratello non sia tuo parente, e tu nol conosca, li menerai a casa tua, e li terrai presso di te, fino a tanto che il tuo fratello li ricerchi, e li riprenda.although thy brother be not nigh, and thou know him not: thou shalt bring them vnto thy house, and they shal be with thee vntil thy brother seeke them, and receiue them.etiamsi non est propinquus frater tuus, nec nosti eum: duces in domum tuam, et erunt apud te quamdiu quærat ea frater tuus, et recipiat. 3Thou shalt do in like manner with his ass, and with his raiment, and with every thing that is thy brother’s, which is lost: if thou find it, neglect it not as pertaining to another.Lo stesso farai di un asino, e d'una veste, e di qualunque cosa perduta dal tuo fratello: se la troverai, non la trascurare, perché sia cosa d'altri.In like manner shalt thou doe with his asse, and with his rayment, and with euerie thing of thy brothers, that shal be lost: if thou finde it, neglect it nor as perteyning to an other.Similiter facies de asino, et de vestimento, et de omni re fratris tui, quæ perierit: si inveneris eam, ne negligas quasi alienam. 4If thou see thy brother’s ass or his ox to be fallen down in the way, thou shalt not slight it, but shalt lift it up with him.Se vedrai l'asino, o il bue del tuo fratello caduti per istrada, non metterai ciò in non cale, ma gli darai mano a rizzarli.If thou see thy brothers asse or oxe to be fallen in the way, thou shalt not contemne it, but shalt list it vp with him.Si videris asinum fratris tui aut bovem cecidisse in via, non despicies, sed sublevabis cum eo. 5A woman shall not be clothed with man’s apparel, neither shall a man use woman’s apparel: for he that doth these things is abominable before God.La donna non si vestirà da uomo, né l'uomo da donna: conciossiaché è in abbominazione a Dio chi fa tali cose.A woman shal not be clothed with mans apparel, neither shal a man vse womans apparel: for he is abominable before God that doeth these thinges.Non induetur mulier veste virili, nec vir utetur veste feminea: abominabilis enim apud Deum est qui facit hæc.
6If thou find as thou walkest by the way, a bird’s nest in a tree, or on the ground, and the dam sitting upon the young or upon the eggs: thou shalt not take her with her young:Se facendo viaggio trovi in terra, o sopra un albero un nido di uccello, e la madre, che cova i pulcini, o le ova, non la prenderai insieme co' figli:If walking by the way thou finde a birdes nest in a tree or on the ground, and the damme sitting vpon the young or the egges: thou shalt not hold her with her young,Si ambulans per viam, in arbore vel in terra nidum avis inveneris, et matrem pullis vel ovis desuper incubantem: non tenebis eam cum filiis, 7But shalt let her go, keeping the young which thou hast caught: that it may be well with thee, and thou mayst live a long time.Ma la lascerai andare, tenendoti i figli presi, affinché tu sii prosperato, e viva per lungo tempo.but shalt let her goe, taking the young and holding them: that it may be wel with thee, and thou mayest liue a long time.sed abire patieris, captos tenens filios: ut bene sit tibi, et longo vivas tempore. 8When thou buildest a new house, thou shalt make a battlement to the roof round about: lest blood be shed in thy house, and thou be guilty, if any one slip, and fall down headlong.Quando edificherai una nuova casa, farai un muricciuolo intorno al tetto: affinché non segua spargimento di sangue in tua casa, e tu non sii reo della caduta, e del precipizio di un altro.When thou buildest a new house, thou shalt make a batlement to the roofe round about: lest bloud be shed in thy house, and thou be guiltie an other slipping, and falling headlong.Cum ædificaveris domum novam, facies murum tecti per circuitum: ne effundatur sanguis in domo tua, et sis reus labente alio, et in præceps ruente. 9Thou shalt not sow thy vineyard with divers seeds: lest both the seed which thou hast sown, and the fruit of the vineyard, be sanctified together.Non seminerai nella tua vigna due sorte di semenza, affinché e il seme gettato da te, e quello che nasce dalla vigna, non sia immondo tutto egualmente.Thou shalt not sowe thy vineyard with diuerse seede: lest both the seede which thou didst sow, and the thinges that grow of the vineyard, be sanctisied rogether.Non seres vineam tuam altero semine: ne et sementis quam sevisti, et quæ nascuntur ex vinea, pariter sanctificentur. 10Thou shalt not plough with an ox and an ass together.Non arerai con un bue, e un asino.Thou shalt not plough with an oxe and asse together.Non arabis in bove simul et asino.
11Thou shalt not wear a garment that is woven of woollen and linen together.Non ti vestirai di veste tessuta di lino, e di lana.Thou shalt not weare a garment that is wouen of wolle and linnen.Non indueris vestimento, quod ex lana linoque contextum est. 12Thou shalt make strings in the hem at the four corners of thy cloak, wherewith thou shalt be covered.Tu metterai a' quattro angoli del pallio, col quale ti cuopri, delle frange fatte di cordicelle.Thou shalt make litle cordes in the hemme at the foure corners of thy cloke, wherwith thou shalt be couered.Funiculos in fimbriis facies per quatuor angulos pallii tui, quo operieris. 13If a man marry a wife, and afterwards hate her,Se un uomo avendo sposata una donna poscia la prende in odio,If a man marrie a wife, and afterward hate her,Si duxerit vir uxorem, et postea odio habuerit eam, 14And seek occasions to put her away, laying to her charge a very ill name, and say: I took this woman to wife, and going in to her, I found her not a virgin:E cerca pretesti per ripudiarla, e le rinfaccia un pessimo delitto dicendo: Ho preso per moglie costei, e accostatomi ad essa non la ho trovata vergine:and seeke occasions to put her away, obiecting vnto her a verie il name, and say: I tooke this wife, and compayning with her: I found her not a virgin:quæsieritque occasiones quibus dimittat eam, objiciens ei nomen pessimum, et dixerit: Uxorem hanc accepi, et ingressus ad eam non inveni virginem: 15Her father and mother shall take her, and shall bring with them the tokens of her virginity to the ancients of the city that are in the gate:La prenderanno seco il padre e la madre di lei, e porteranno seco le prove della sua verginità davanti a' seniori della città, che stanno alla porta:her father and mother shal take her, and shal carie with them the signes of her virginitie to the ancientes of the citie that are in the gate:tollent eam pater et mater ejus, et ferent secum signa virginitatis ejus ad seniores urbis qui in porta sunt: 16And the father shall say: I gave my daughter unto this man to wife: and because he hateth her,E il padre dirà: Ho data per moglie a costui la mia figlia: e perché egli la odia,and the father shal say: I gaue my daughter vnto this man to wife: whom because he hateth,et dicet pater: Filiam meam dedi huic uxorem: quam quia odit, 17He layeth to her charge a very ill name, so as to say: I found not thy daughter a virgin: and behold these are the tokens of my daughter’s virginity. And they shall spread the cloth before the ancients of the city:Le imputa un delitto pessimo, arrivando a dire: Non ho trovata vergine la tua figliuola; or ecco le prove della verginità di mia figlia: spiegheranno il lenzuolo dinanzi a' seniori della città:he layeth vnto her a verie il name, so that he sayeth: I found not thy daughter a virgin: and behold these are the signes of my daughters virginitie. they shal spread the vesture before the ancientes of the citie:imponit ei nomen pessimum, ut dicat: Non inveni filiam tuam virginem: et ecce hæc sunt signa virginitatis filiæ meæ. Expandent vestimentum coram senioribus civitatis:
18And the ancients of that city shall take that man, and beat him,E i seniori della città faranno prendere il marito, e lo faranno frustare,and the ancientes of that citie shal take the man, and beate him,apprehendentque senes urbis illius virum, et verberabunt illum, 19Condemning him besides in a hundred sicles of silver, which he shall give to the damsel’s father, because he hath defamed by a very ill name a virgin of Israel: and he shall have her to wife, and may not put her away all the days of his life.Condannandolo di più in cento sicli d'argento, i quali egli darà al padre della fanciulla, per avere infamato una vergine d'Israele: e l'avrà per sua moglie, e non potrà ripudiarla per tutto il tempo di sua vita.condemning him besides in a hundred sicles of siluer, which he shal geue to the wenches father, because he hath infamousely spred a verie il name vpon a virgin of Israel: and he shal haue her to wife, and can not put her away al the daies of his life.condemnantes insuper centum siclis argenti, quos dabit patri puellæ, quoniam diffamavit nomen pessimum super virginem Israël: habebitque eam uxorem, et non poterit dimittere eam omnibus diebus vitæ suæ. 20But if what he charged her with be true, and virginity be not found in the damsel:Ma se quello ch'ei le rinfaccia, è verità, e la fanciulla non fu trovata vergine,But if it be true which he obiected, and virginitie be not found in the wench:Quod si verum est quod objicit, et non est in puella inventa virginitas, 21They shall cast her out of the doors of her father’s house, and the men of the city shall stone her to death, and she shall die: because she hath done a wicked thing in Israel, to play the whore in her father’s house: and thou shalt take away the evil out of the midst of thee.La scacceranno fuori della porta della casa del padre suo, e gli abitanti di quella città la lapideranno, ed ella morrà: perché ha fatto cosa indegna in Israele, arrivando a peccare in casa del padre suo; e torrai di mezzo a te l'iniquità.they shal cast her forth without the doores of her fathers house, and the men of her citie shal stone her to death, and she shal die: because she hath done wickednes in Israel, to fornicate in her fathers house: and thou shalt take away the euil out of the middes of thee.ejicient eam extra fores domus patris sui, et lapidibus obruent viri civitatis illius, et morietur: quoniam fecit nefas in Israël, ut fornicaretur in domo patris sui: et auferes malum de medio tui.
22If a man lie with another man’s wife, they shall both die, that is to say, the adulterer and the adulteress: and thou shalt take away the evil out of Israel.Se un uomo pecca colla moglie d'un altro, ambedue saran messi a morte, l'adultero, e l'adultera: e così torrai l'iniquità di mezzo a Israele.If a man lie with an others mans wife, both shal die, that is to say, the aduouterer and the aduouteresse: and thou shalt take away the euil out of Israel.Si dormierit vir cum uxore alterius, uterque morietur, id est, adulter et adultera: et auferes malum de Israël. 23If a man have espoused a damsel that is a virgin, and some one find her in the city, and lie with her,Se un uomo ha contratti sponsali con una fanciulla vergine, e uno trovatala per la città pecca con essa,If a man haue despoused a maide that is a virgine, and some man finde her in the citie, and lie with her,Si puellam virginem desponderit vir, et invenerit eam aliquis in civitate, et concubuerit cum ea, 24Thou shalt bring them both out to the gate of that city, and they shall be stoned: the damsel, because she cried not out, being in the city: the man, because he hath humbled his neighbour’s wife. And thou shalt take away the evil from the midst of thee.Condurrai l'uno, e l'altra fuori della porta della città, e saran lapidati: la fanciulla, perché non ha gridato trovandosi in città: l'uomo, perché ha disonorato la donna del suo prossimo: e tu leverai di mezzo a te l'iniquità,thou shalt bring forh both of them to the gate of that citie, and they shal be stoned: the maide, because she cried not, being in the citie: the man, because he hath humbled his neighbours wife. and thou shalt take away the euil from the middes of thee.educes utrumque ad portam civitatis illius, et lapidibus obruentur: puella, quia non clamavit, cum esset in civitate: vir, quia humiliavit uxorem proximi sui: et auferes malum de medio tui. 25But if a man find a damsel that is betrothed, in the field, and taking hold of her, lie with her, he alone shall die:Ma se la fanciulla che ha fatto gli sponsali, fu trovata dall'uomo in campagna, e questi presala pecca con lei, egli solo sarà messo a morte:But if the man finde the maide that is despoused, in the field, and taking her, lie with her, he alone shal die:Sin autem in agro repererit vir puellam, quæ desponsata est, et apprehendens concubuerit cum ea, ipse morietur solus: 26The damsel shall suffer nothing, neither is she guilty of death: for as a robber riseth against his brother, and taketh away his life, so also did the damsel suffer:La fanciulla non ne patirà altra pena, né è rea di morte: perché come un assassino va alla vita del suo fratello, e l'uccide, così è avvenuto a lei:the maide shal suffer nothing, neither is she guiltie of death: for as a theefe ryseth against his brother, and taketh away his life, so also did the maide suffer.puella nihil patietur, nec est rea mortis: quoniam sicut latro consurgit contra fratrem suum, et occidit animam ejus, ita et puella perpessa est.
27She was alone in the field: she cried, and there was no man to help her.Ella era sola in campagna: gridò, e non vi era chi la liberasse.she was alone in the field: she cried, and there was no man to deliuer her.Sola erat in agro: clamavit, et nullus affuit qui liberaret eam. 28If a man find a damsel that is a virgin, who is not espoused, and taking her, lie with her, and the matter come to judgment:Se uno trova una fanciulla vergine, che non ha ancora sposo, e presala la disonora, portato l'affare in giudizio,If a man finde a maide that is a virgin, which hath not a spouse, and taking her lie with her, and the matter come into iudgement:Si invenerit vir puellam virginem, quæ non habet sponsum, et apprehendens concubuerit cum illa, et res ad judicium venerit: 29He that lay with her shall give to the father of the maid fifty sicles of silver, and shall have her to wife, because he hath humbled her: he may not put her away all the days of his life.Colui che l'ha disonorata, darà al padre della fanciulla cinquanta sicli d'argento, e l'avrà per sua moglie, perché l'ha violata: non potrà ripudiarla per tutto il tempo di sua vita.he that lay with her, shal geue to •he father of the maide siftie sicles of siluer, and shal haue her to wife, because he hath humbled her: he can not put her away al the daies of his life.dabit qui dormivit cum ea, patri puellæ quinquaginta siclos argenti, et habebit eam uxorem, quia humiliavit illam: non poterit dimittere eam cunctis diebus vitæ suæ. 30No man shall take his father’s wife, nor remove his covering.Nissuno sposerà la moglie del proprio padre, e non le farà disonore.No man shal take his fathers wife, nor reuele his couering.Non accipiet homo uxorem patris sui, nec revelabit operimentum ejus.
22:1
Year of the World 2553.; Exodus xxiv.
Pass by. Hebrew, "hide thyself," pretending not to see it.
Du Hamel
"We are very inhuman, not to shew as much concern for a man, as the Jews do for a beast of burden." (St. Chrysostom, ser. 13.) (Du Hamel)
22:2
Du Hamel
Not nigh, either in blood or in place, (Calmet) though the latter signification seems more applicable; as, if the person lived at too great a distance, it would suffice to inform him where he might find what he had lost; and, if the owner was unknown, the thing must be taken care of by him who finds it, till he be discovered. (Du Hamel)
22:3
Cicero
If, etc. Hebrew, "thou must not hide thyself," so as to pass it by, nor yet conceal it from the right owner. When a thing is certainly abandoned by him, it belongs to the person who seizes it first; but if it be only lost, it must surely be restored, if possible, (Grotius, Jur. 2:10,) as nature forbids us to take advantage of another's misfortune. (Cicero)
Selden
The Rabbins have corrupted this law, like so many others, by their evil interpretations. They pretend that a Jew must restore what he has found belonging to another true believer, if it have certain marks by which it may be known, but not if it belonged to a prevaricator or infidel. In the former supposition, they got the thing cried on a high stone near Jerusalem four times, and if the owner did not then claim his property, the finder might keep it. (Selden, Jur. 6:4.)
The inhabitants of Cumae condemned the next neighbour to restore what had been lost; as Hesiod (op. 348,) very well remarks, that things would not easily be lost, if the neighbours were not ill-disposed.
22:4
With him. Hebrew, "thou shalt not hide thyself, but help him to lift up," Exodus 23:4.
22:5
Maimonides
God. Some take this literally, as the contrary practice is contrary to decency, and might be attended with very pernicious consequences. All know what noise was occasioned by the action of Clodius, who put on women's apparel, that he might be present with the Roman ladies at the feast of the good goddess. Yet others think that Moses here forbids some superstitious practice. St. Ambrose (ep. 69,) remarks, that in some of the mysteries of the idols, it was requisite for those present to change clothes in this manner, sacrum putatur. Lucian testifies, that men put on women's clothes at the feasts of Bacchus. They did the like in those of Venus, while the women took men's clothes in the festivals of Mars. (Jul. Hirmic. C. 4.) (Maimonides)
Justin
In the East, people honoured the moon, to which they attributed both sexes, and Venus in like manner. Josephus ([Antiquities,?] 4:8,) believes that women are here prohibited to engage in warfare. Hebrew, "the vessels (armour) of man shall not be upon a woman." Semiramis gained a great name by her martial exploits, and commanded all her subjects to dress like herself. (Justin., i)
Calmet
The Amazons were likewise very famous in war, and it is said that half the army of Bacchus was composed of women. Alb. Gentil maintains that Moses here condemns an abominable crime, which he did not wish to mention, at which the Book of Wisdom hints, (chap. 14:26,) and which St. Paul condemns more explicitly, Romans 1:26. Moses had already denounced death against the perpetrators of it; and surely the manner in which he now speaks, seems to forbid something more than simply putting on the garments of the other sex, for he, etc. (Calmet)
Tirinus
Yet that disorderly conduct deserved to be reprobated in strong terms, (Haydock) when it was not excused by some necessity or proper motive, such as actuated some holy virgins, St. Theodora, etc. (Tirinus)
22:6
Challoner
Thou shalt not take, etc. This was to shew them to exercise a certain mercy even to irrational creatures; and by that means to train them up to a horror of cruelty; and to the exercise of humanity, and mutual charity one to another. (Challoner)
Calmet
Some were of opinion that the person who could take the old bird on the nest, might assure himself of good fortune, fecundity, etc. (St. Thomas Aquinas, 1:2, q. 102, a. 6.) Such superstition is reprehensible. Phocilides advises not to take all the young ones, nor the hen, in consideration of one's having more birds. (Calmet)
22:7
Menochius
Time. Those who refrain from cruelty, even towards beasts, will be induced more easily to shew mercy to their fellow creatures, (Tertullian, contra Marc. ii.) and will draw down the blessings of God upon themselves. (Menochius)
22:8
Challoner
Battlement. This precaution was necessary, because all their houses had flat tops; and it was usual to walk and to converse together upon them. (Challoner)
22:9
Together. If wheat was sown in a vineyard, it would ripen much sooner than the grapes; and as the first-fruits of both were offered to the Lord, the owner would lose the profit which he had too greedily sought after, the place being esteemed both pure and impure at the same time. This mixture of seeds would also impoverish the land, so that it would be like a place defiled, and unfit for cultivation. (Jansenius in Leviticus 19:19.) Maimonides supposes that the practice of the Zabians is here reprobated. They sowed the land with corn and dry grapes, in honour of Ceres and Bacchus, (More. Nev. p. 3. C. 37,) who presided over the harvest and vintage among the pagans. (Wm. of Paris. Leg. 13.)
Moses might also, by this symbolical language, condemn unnatural connexions, as he perhaps does, ver. 10.
22:10
Plough. In Leviticus 19:19, this law is expressed, so as to forbid the procreation of mongrels. See Judges 14:18. People who have treated on agriculture observe, that it is a pernicious practice to make animals of unequal size and speed work together. (Colum. 6:2.)
Calmet
St. Paul explains to us the mystical sense of this passage. Bear not the yoke together with infidels, 2 Corinthians 6:14. (Calmet)
Haydock
Marry not with such. (Haydock)
St. Gregory
Employ not in the sacred ministry the imprudent and wicked with those of a virtuous disposition. (St. Gregory, Mor. 1:16.)
22:11
Du Hamel
Together. This is now lawful. But a virgin consecrated to God, must not dress like a married woman: the different states of life must not be confounded. (St. Augustine, contra Faustus 6:9.) (Du Hamel)
22:12
Strings, probably to gird the outer garment round the loins. See Numbers 15:38.
22:14
Selden
Name. Hebrew, "and occasion reports against her to bring an evil name upon her," (Haydock) that he may not have to return her dowry. For, according to many of the Rabbins, he might give her a bill of divorce, simply if he did not like her. (Selden, Uxor. 3:1, etc.)
M.[Menochius
They allow the proof here specified, only with respect to a Hebrew woman between twelve and twelve and a half years old, during the period of her being espoused, but not taken home by her husband. The cause was to be tried before the 23 judges. Oftentimes only witnesses, probably matrons, were examined in defence of the woman. (Josephus, [Antiquities?] 4:8.) St. Ambrose (ep. 8. 64. ad Syagr.) highly disapproves of such unsatisfactory methods. The marks assigned by the law were commonly observed in Syria, Persia, etc. The Arab physicians speak of them. See Valesius, c. xxv. The age in which women were then married, the climate, etc., caused these indications to be more clear, and deposed for or against the fidelity of the bride. The mother had them entrusted to her care by the friends of the husband, who had kept watch at the door on the wedding night. (M.[Menochius;?] Nachman, ap. Fagium.)
22:15
Calmet
Her. It does not appear that the woman was present at the trial: she remained at her father's, or rather at her husband's house, till sentence was passed. (Calmet)
Hebrew, "then shall the father of the damsel and her mother take and produce the damsel's virginity," or the tokens of it.
22:18
Beat him. Hebrew, "chastise." Septuagint may signify also, "reprimand him." But (Haydock) Josephus says the husband was to receive 39 lashes; and Philo informs us that the woman might leave him, if she thought proper, though, if she were willing to stay, he had not the power to divorce her, ver. 19.
22:19
Haydock
A hundred. Josephus only mentions 50. As it was presumed that the false accusation proceeded from a desire to defraud the woman of her dowry, the law obliged the husband to allow her double (Calmet) the usual sum. Yet this punishment, together with the scourging, was very inadequate to what the woman would have had to suffer if she had been condemned. (Haydock)
Calmet
St. Augustine (q. 33,) is surprised at this decision, as in other cases calumny was subjected to the law of retaliation, or punished with death. This shews also that wives, among the Jews, were considered as little more than servants. (Calmet)
22:21
Calmet
Die. It was concluded that she had committed the sin after her espousal. If it had happened before, she was to receive only 25 sicles for a dowry; though, if she took an oath that violence had been offered to her, she was entitled to 50: which opinion of the Rabbins seems very equitable. Aeschines (in Timarch.) relates, that a man at Athens punished the transgression of which his daughter had been guilty, while she was at home, by shutting her up with a horse, in order that she might be torn in pieces by the famished animal. (Calmet)
22:22
Die. The man was to be strangled as well as the married woman; if she were espoused only, she was to be stoned. The daughter of a priest was burnt alive. (Rabbins) (Calmet) See Leviticus 20:10.
22:24
Wife. After the woman was espoused, (ver. 23,) she was called a wife, and punished accordingly, if she proved unfaithful.
22:25
Haydock
Hold. Septuagint, "offering violence," as also [in] ver. 28. (Haydock)
Calmet
Die. Moses supposes that the woman in the field had made all possible resistance, and that the one in the city had, by silence at least, consented. But if the case were otherwise, the judges were to make all necessary enquiries, and pass sentence accordingly. (Calmet)
22:29
Menochius
Life. A law nearly similar occurs, Exodus 22:16, (Haydock) only there Moses speaks of seduction. (Menochius)
Calmet
If the father or the woman refused their consent to the marriage, the person had only to pay 50 sicles; which the woman received, if her father was not alive. But if they consented, the person who had been condemned by the judge, was bound to marry the woman, how deformed soever. (Selden, Uxor. 1:16.) (Calmet)
22:30
Haydock
Covering. See Leviticus 20:11. A wife should be hidden from all but her husband. (Haydock)
22:6
Thou shalt not take, etc. This was to shew them to exercise a certain mercy even to irrational creatures; and by that means to train them up to a horror of cruelty; and to the exercise of humanity and mutual charity one to another.
22:8
Battlement.... This precaution was necessary, because all their houses had flat tops, and it was usual to walk and to converse together upon them.
22:8
Their houses had flat roofes as manie of our churches, pallaces, and castles, where battlements are necessarie for danger of falling when, anie walke theron.
22:9
For correction of so couetous a mind the whole fruicte must be offered to pious vses. Theodoret. q. 23. in Deut.
22:1
St Gregory Thaumaturgus † AD 270 Canonical Epistle 4
… And in like manner shalt thou do with his ass, and so shalt thou do with his raiment, and so shalt thou do with all lost things of thy brother’s, which he hath lost, and thou mayest find.”
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 16
… then in the seventh year thou shalt let him go free from thee.” And in the same book, “Thou shalt in anywise set him king over thee, whom the Lord thy God shall choose: one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, which is not thy brother.” And again,
22:4
St Jerome † AD 420 Against the Pelagians 1.28
… If I love my enemies as my neighbours, what more affection can I show to my friends? If you had maintained this position, you ought to have taken care not to contradict yourself by saying that we must never believe an enemy. But even the law teaches us how an enemy should be loved.
22:5
Tertullian † AD 220 On Idolatry 16
… For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol. In short, I find no dress cursed by God, except a woman’s dress on a man:
St John Chrysostom † AD 407 Homilies on First Corinthians 26
For if exchange of garments be not lawful, so that neither she should be clad with a cloak, nor he with a mantle or a veil: (“for the woman,” saith He, “shall not wear that which pertaineth to a man, neither shall a man put on a woman’s garments:”) much more is it unseemly for these (
Ecumenical Councils The Canons of the Holy Fathers Assembled at Gangra, Which Were Set Forth After the Council of Nice 13
The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (
22:8
St Jerome † AD 420 Against the Pelagians 1.28
xxii. 8 . The housetop without a parapet makes a man guilty.
22:9
St John Chrysostom † AD 407 Homilies on First Corinthians 21
And again another thing. What then is this? That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear divers crops,
22:10
St Jerome † AD 420 The Letters of St. Jerome 123.5
… for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?” We must not plough with an ox and an ass together;
22:13
Tertullian † AD 220 On the Veiling of Virgins 11
… For a virgin ceases to be a virgin from the time that it becomes possible for her not to be one. And accordingly, among Israel, it is unlawful to deliver one to a husband except after the attestation by blood of her maturity;
22:23
Origen † AD 254 Origen Against Celsus i.34
… “If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he humbled his neighbour’s wife.”
St Jerome † AD 420 The Letters of St. Jerome 55.4
… If so, why has she not, thus victimized, subsequently put away her ravisher? Let her read the books of Moses and she will find that if violence is offered to a betrothed virgin in a city and she does not cry out, she is punished as an adulteress: but if she is forced in the field, she is innocent of sin and her ravisher alone is amenable to the laws.
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… The following evidence from Deuteronomy establishes the point. “If the man,” says the writer, “find the damsel that is betrothed in the field, and the man force her, and lie with her, he shall surely die, because he hath humbled his neighbour’s wife.” And in another place,
22:24
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… The following evidence from Deuteronomy establishes the point.
22:25
Origen † AD 254 Origen's Commentary on Matthew 12.7
… adultery which takes place in the heart is a less sin, than if one were also to add to it the act. But it is impossible that there can be chastity in the heart, hindering the chaste action—unless indeed one brings forward for an illustration of this the case of the virgin who according to the law was violated in solitude;
22:26
St Gregory Thaumaturgus † AD 270 Canonical Epistle 1
… “Unto the damsel,” he says, “ye shall do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: the damsel cried, and there was none to help her.”
22:27
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.21
… and they say that it is not written “the virgin,” but “the damsel.” But though I assent to what they say, even so I find the truth. For we must ask them, If a virgin be forced, when does she cry out and call for helpers, after or before the outrage? If, therefore, the Scripture elsewhere says, The betrothed damsel cried, and there was none to save her
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
… Because the Scripture is wont to put the word “youth,” for “virginity;” and this with respect not to women only, but also to men. For it is said, “young men and maidens, old men with younger ones.” And again, speaking of the damsel who is attacked, it saith, “if the young woman cry out,”
22:28
Tertullian † AD 220 The Five Books Against Marcion 4.34
… The Creator, however, except on account of adultery, does not put asunder what He Himself joined together, the same Moses in another passage enacting that he who had married after violence to a damsel, should thenceforth not have it in his power to put away his wife.
22:1
1. THOU SHALT NOT SEE THY BROTHER'S OX (namely a Jew, who is of thy nation and kindred, as well as of thy religion. By ox understand horse, mule, and other animals: for the reason is the same for all) GOING ASTRAY, AND PASS BY: BUT THOU SHALT BRING IT BACK TO THY BROTHER. -- God ordained this, to foster and exercise mutual charity among the Jews. For the same reason he commands in verse 4, that the ass of thy neighbor that is fallen be lifted up. Why then should not Christians do the same, even if they be husbandmen and rustics? Alfonso of Aragon, king of Naples and Sicily, when he was journeying through Campania, came upon a groom, whose beast of burden laden with flour, when it stuck in the mud, and the groom was begging the help of those passing by, the king himself descended from his horse and lent his aid to the groom in drawing out his ass from the mud; and when the groom recognized the king, falling on his knees he begged pardon; whom the king dismissed with gentle words, and by this deed he won over the peoples of Campania to himself. The Panormitan testifies to this, in his Life, lib. I. Mystically, if God commands that an ass lying under a burden be lifted up, how much more does he command that a man groaning under sin be raised up and brought out? St. Bernard, epistle 203: "The Virgin," he says, "Israel has fallen, and there is none to lift her up. How long shall gold lie in the mud? Take up the pearl, take it up, lift up the most splendid and precious gem from the dunghill, lift it up, before it be trampled under the feet of swine, that is, of unclean spirits."
22:5
5. A WOMAN SHALL NOT WEAR MAN'S APPAREL, NEITHER SHALL A MAN USE A WOMAN'S GARMENT, both because this is in itself unseemly, namely that a man by his garment should pretend to be a woman, or a woman by her garment should pretend to be a man; and lest occasion be given to hidden lusts and other vices; for the best guard of chastity is honesty of dress: for, as the Poet says: What modesty can a woman in a helmet show, Who flees from her sex? and Herodotus: "A woman," he says, "casts off her modesty along with her garment." See Rabanus. See also St. Ambrose in his letter to Irenaeus, where he treats this law of Deuteronomy and gives four reasons for it. "First," he says, "why, O man, do you not wish to appear to be what you were born? why do you assume a foreign appearance for yourself? why do you pretend to be a woman, or you a woman pretend to be a man? Nature has clothed each sex with its own garments. Finally, there is a different use, a different color, movement, gait, different strength, a different voice in man and woman. Second, in birds also there is a proper comparison between them and men as to dress. For in them natural garments themselves distinguish the sex. Male peacocks are beautiful, females are not painted with varied colors of feathers in the same way. In pheasants also there is a different color, which distinguishes the discretion of the sexes. What about in chicks? 'Certainly the appearance of a rooster is different from a hen.' Do they change their appearance? why do we desire to change ours? Third, a lie is shameful even in word, much less in dress. Finally, in temples, where there is a lie against faith, there is a lie against nature; there to assume men's garments for women, and a feminine gesture, is considered sacred (that is, accursed, sacrilegious). Whence the law says: Because every one that doeth these things is abominable before the Lord. Fourth, rightly is chastity not observed where the distinction of sex is not maintained." Whence it follows: "For he that doeth these things is abominable before God." Wherefore it seems that a Jew using a woman's garment, and a Jewess using a man's garment, sinned mortally. Whence this precept seems to be partly natural, partly ceremonial, and now abolished, insofar as it bound under mortal sin. For now it does not seem to be mortal sin if a man or woman exchange the garments of the sexes from levity, if scandal be absent, and the intention and danger of lust, as Dr. Thomas, Cajetan, and from them Navarrus teach, Enchiridion, cap. XXIII, num. 22. Tropologically Cyril, book V On Adoration, fol. 87: God abhors, he says, and considers it a most shameful spectacle, both the opinion of strength in a soft life, and in a strong man the languor of a soft mind. Again Rupert: A woman, he says, is clothed in man's garment, when he who does not know how to maintain the governance of his own life, dares to become a judge of another's life, and presumes to preside over others, who has not yet learned to be subject. On the contrary, a man uses a woman's garment, when a spiritual man, or a doctor or Prelate, who as a man presides in the Church, pursues fleeting vices: whence it comes to pass that his preaching is despised, whose life is looked down upon."
22:6
6. THOU SHALT NOT TAKE THE DAM WITH THE YOUNG, thou shalt not take the mother in the nest with the young. The reason for this law was that through it the Jews might be led to piety and mercy, to be exercised even toward beasts; by which means, as Tertullian says, book II Against Marcion, cap. XVII, "humanity practiced beforehand in cattle and beasts, might be trained for the relief of men." Thus also Theodoret, Question XXI. For the same reason God forbade cooking a kid in its mother's milk, that is, a suckling, Exodus XXIII, 19; and forbade plowing with an ox and an ass, in this chapter, verse 10; and forbade muzzling the mouth of an ox treading out the grain, Deuteronomy, cap. XXIV, verse 4.
22:8
8. WHEN THOU BUILDEST A NEW HOUSE, THOU SHALT MAKE A WALL ROUND ABOUT THE ROOF. -- In Palestine the roofs of houses were flat, upon which men walked, just as we do on floors; therefore, lest anyone should happen to slip down from on high, around the edges, to the ground, God here commands them to be enclosed with a wall or railing. Hear Maldonatus in Jeremiah, cap. XLVIII, verse 38: "There were," he says, "in Judaea roofs open above and made level, and covered with tiles, and plastered with cement, such as there are many today in our Baetica, and in Italy, as even St. Jerome noted in his letter to Sunnia and Fretella, and in Rome they are called solaria, or meniana. And so on the roofs in winter they would bask in the sun, in summer at night they would dine; and they would sleep under the open sky, and often the Jews would gather together to converse. From which that is understood: What you hear in the ear, preach upon the roofs, Matthew X, 27. And Peter, Acts X, 9, went up on the roof for the sake of prayer."
22:9
9. THOU SHALT NOT SOW THY VINEYARD WITH ANOTHER SEED (as if to say: Thou shalt not sow among two vine plants two kinds of seed, or heterogeneous seeds: for these are called in Hebrew kilaim): for example, wheat with rye, oats with barley. For in Palestine, a warm region, something used to be sown between the rows of vines, says Vatablus. But God forbids here that this be done with a different seed; and gives the reason: LEST (the grapes and the crops) BE SANCTIFIED TOGETHER, that is, be polluted, because the crops from this sowing of mixtures forbidden by God are reckoned unclean, and as it were pollute also the neighbouring grapes which they touch and surround: for thus God ordains here; see what is said Levit. XIX, 19. Note: The Hebrew kadas, that is to sanctify, is one of those words which have contrary signification: whence sometimes, as here and elsewhere, it signifies to pollute. Others explain it thus, as if to say: Lest from avarice, and excessive desire for gain and crops, thou shouldest sow some seed among vines and grapes: because a vineyard demands free ground for itself, and requires all its richness for itself alone. Thus Rupertus, St. Augustine and Procopius. But the former sense is more genuine. Also more remote is the explanation of Theodoret, Quest. XXIII: "Lest it be sanctified," he says, as if to say, I wish that you sanctify such mixed seeds and crops for me, that is, offer them: therefore do not sow such things, lest you be compelled to offer them to me.
22:10
10. THOU SHALT NOT PLOUGH WITH (that is, together with) AN OX AND AN ASS AT THE SAME TIME. -- The reason is, because their strengths are unequal, and so the ass joined with the ox would be burdened more than is right. Tropologically St. Gregory, lib. I Moral. cap. XVI, as if to say: "Do not join a foolish man with the wise in preaching, lest through him who is not able to accomplish the matter, thou shouldest hinder him who is capable." Thus Plato, joining two of his disciples, namely Xenocrates, who was of slower wit, with Aristotle of keen mind: "Why," he says, "should I yoke an ass with a horse? this one needs the bridle, that one the spur." Thus Plutarch in Plato.
22:12
12. THOU SHALT MAKE CORDS IN THE FRINGES. -- Concerning these cords and fringes of the Jews, I have spoken at Numer. XV, 38. Moreover, he commands these cords to be made "at four corners," that is, edges, or extremities, "of the cloak," that is, the outer garment; because, as Abulensis says, cloaks, that is, the outer garments of the Jews were open before and behind, and at two corners of each opening there were two hyacinthine cords hanging down, and thus there were four cords. If anyone wishes to understand by four corners four different positions, so that these threads were in the fringes of the outer garment before and behind, on the right and on the left; I do not object. For thus even today we see servants of certain princes sewing their colours and coats of arms to the cloak at these four sides. The Jews now in the Synagogues place upon their shoulders a square garment, to which these threads are sewn, as I have said Num. XV.
22:14
14. BRINGING AN EVIL NAME UPON HER, namely, the crime of fornication, and as it were of adultery; for nothing worse and more shameful can be said of a woman, especially a virgin. Thus Abulensis. I FOUND HER NOT A VIRGIN, when she had sold herself to me as such before the betrothal, for I would not have taken her otherwise; and so this woman was presumed, from her own assertion, to have committed fornication after the betrothal, and therefore to be liable to death, as is said vers. 21. For she herself asserted that she was a virgin when she was betrothed; and afterwards the bridegroom asserted that he found her not a virgin; therefore between the betrothal and the nuptials, she must be said to have been corrupted, and therefore is adjudged to death, vers. 21. For if she had sinned before the betrothal, she was not punished with death, as is clear here, and Exod. XXII, 16. But the bridegroom ought, immediately after the nuptials were celebrated, to complain of the bride's fornication, otherwise his accusation would have been presumed false, and he would have sought only an occasion to put her away.
22:17
17. BEHOLD THESE ARE THE SIGNS OF MY DAUGHTER'S VIRGINITY. -- By these signs Abulensis and Lyranus understand the testimonies of matrons, who before the nuptials had examined the bride's virginity; for the bride's parent had kept these recorded in writing. But commonly other Interpreters, and indeed Abulensis himself at length, understand by these signs the garment, as is said vers. 17, that is, a linen cloth stained with blood, which Physicians say flows from her at the first union with a virgin. The father of the bride therefore received this linen cloth in the presence of the bridegroom and witnesses, and kept it; and if the bridegroom accused the bride of defilement, he produced it before the judge, and thus refuted the bridegroom's calumny. This is what is meant first by, they shall spread the garment before the elders of the city; secondly, vers. 14, he went in unto her, and found her not a virgin. For if before the marital union the matrons had examined her and said she was not a virgin, but corrupted, the bridegroom would not have gone in unto her, but would have immediately repudiated or accused her.
22:24
24. A MAN, not one who betrothed her to himself, verse 23; but one who humiliated her betrothed to another, that is, violated her, as follows. 25 and 26. BUT IF IN THE FIELD (note: A betrothed maiden, if she had suffered rape in the city, unless she had cried out, and her cry had been heard, was deemed to have consented to the rape, and therefore to be guilty of death: for if she had cried out, neighbors would have run to her aid and freed her; but in the field, even if her cry had been heard by no one, she was deemed innocent: because, namely, there was scarcely anyone there who could hear her and help her; hence concerning this he says): BECAUSE AS A ROBBER RISETH AGAINST HIS BROTHER, etc., SO ALSO THE MAIDEN SUFFERED, in Hebrew, because as one riseth against his neighbor, and killeth him by the soul, that is, by a blow of the soul, or by which the soul is separated from the body, so the matter stands in this case.
22:28
28. AND LAYING HOLD, that is, using force. Whence the Septuagint translates, biasamenos: otherwise indeed no law would be set down here concerning those forcibly corrupted. Thus Tertullian, book IV Against Marcion, chapter XXXIV; he therefore who had violated by force a maiden not betrothed, is commanded here to take her and keep her, and moreover to pay to her father fifty shekels of silver. 30. NOR SHALL HE UNCOVER HER COVERING, in Hebrew, thou shalt not uncover the skirt of the garment of her father, that is, thou shalt not uncover the garment, or covering, by which the shame of her father was covered; he calls the shame of her father the private parts of the wife of her father, as I said in Leviticus XVIII, 6.
Machine translation from the Latin, not reviewed.
22:6
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 "valuations": …
22:9
… In the Babylonian Talmud the treatise has no gēmārā'. d) Kil'ajim: indicates (with reference to Lev. 19:19 and Deut. 22:9 and following) the prohibition of mixing in sowing, of animals, and of wool and linen in clothing. …
22:12
SISITH. - "Fringes" which, together with the gèdhilim ("tassels"), the Israelites attach to the corners of their outer garments (Num. 15:37-41); the blue cord, with which the fringe of each corner must be attached, must remind them of the commandments of the Lord. Deut. 22:12 enjoins the gèdhilim at the four extremities of the cloak.
22:19
… Depending on whether the shekel is taken as the fiftieth (cf. Deut. 22:19, 29) or the sixtieth (cf. Ex. 38:25; Ex. 45:12) part of the mina, one must establish: 1 t. = 60 minas = 3000 shekels = 6000 beqa' = 60000 gērāh, or else: 1 t. = 60 minas = 3600 …
22:21
15, 5), for divination, magic (Lev. 20, 6.27; Deut. 18, 10 ff.), for blasphemy (Lev. 24, 14), for the profanation of the Sabbath (Ex. 31, 14 f.; Num. 15, 35), for the stubborn disobedience of a son toward his parents (Deut. 21, 21), for the fornication of a young woman and for adultery (ibid. 22, 21 ff.).
22:22
Adultery (from Latin adulterium, i.e., according to a probable etymology, ad alterum torum accessus)
… Thus, in Babylon, the code of Hammurabi provided that the adulteress caught in the act be killed together with her accomplice; and the same sanction was prescribed by the Mosaic law (Lev. 20:10; Deut. 22:22), which, in the case that the crime could not be proven in any other way, allowed the husband to have the wife subjected to the ordeal of the bitter water (Num. 5:11-31).
… In the Mosaic law very severe penalties are sanctioned against adulterers, particularly when the woman is guilty (cf. Gen. 39:7-20; Ex. 20:14, 17; Lev. 18:20; 20:10; Deut. 22:22; II Sam. 11:2 ff.; Jer. 5:8 ff.; Ex. 23:20; Hos. 4:2). It is the severity found in other Semitic legislations (cf. code of Hammurabi, § 129; Hittite and Middle Assyrian laws …
22:23
The Old Testament deals with seduction in the last-mentioned sense in Ex. 22:16 ff. and Deut. 22:23 ff. In the first passage it is said that "if a man seduces a virgin who is not yet betrothed, he shall endow her and marry her; if the father of the girl refuses to give her to him, he …
22:28
In Hebrew law there is mention of a sum or its equivalent in kind, which the bridegroom must deliver to the father of the betrothed (cf. Gen. 34:12; Ex. 22:16; I Sam. 18:25; Hos. 3:2). In Deut. 22:28 ff. the price is set at 50 shekels, which the seducer of a virgin must pay to her father before marrying her. In the code of Hammurabi too (§§ 138, 139, 164) a purchase price (ti-fa-tu) is mentioned. …
22:29
While the seducer is obliged to marry a young woman he has violated (Ex. 22:16) without the possibility of divorcing her (Deut. 22:29), the girl's virginity is a conditio sine qua non for the validity of the marriage. …
22:30
… In Leviticus marriages between blood relatives are forbidden, and in particular with one's own mother or with the father (Lev. 18:7), with the stepmother (ibid. 18:8; 20:11; cf. Deut. 22:30; 27:20), with the half-sister (Lev. 18:9; 20:17; cf. Deut. 27:22; II Sam. 13:1 ff.), with the paternal and maternal aunt (Lev. 18:12 f.; 20:19), with the daughter-in-law (ibid. …
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.