Moses exhorteth the people to keep God’s commandments: particularly to fly idolatry. Appointeth three cities of refuge, on that side of the Jordan.
Moyses exhorteth the people to kepe Gods commandments. 15. Namely that they make no similitude nor image of man, nor of beast, bird, fish, sunne, moone, nor of anie creature to serue the same for the Creator. He fortelleth his owne death, 23. threatneth them if they forsake God. 41. and appointeth three cities of refuge, on the same side Iordan.
1And now, O Israel, hear the commandments and judgments which I teach thee: that doing them, thou mayst live, and entering in mayst possess the land which the Lord the God of your fathers will give you.Or adunque ascolta, o Israele, i riti, e le leggi che io t'insegno, affinché osservandoli tu abbi vita, ed entri al possesso della terra che il Signore Dio dei padri vostri darà a voi.AND now Israel heare the preceptes and iudgementes, which I teach thee: that doing them, thou mayest liue, and entring in mayest possesse the Land, which the Lord the God of your fathers wil geue you.Et nunc, Israël, audi præcepta et judicia, quæ ego doceo te: ut faciens ea, vivas, et ingrediens possideas terram, quam Dominus Deus patrum vestrorum daturus est vobis. 2You shall not add to the word that I speak to you, neither shall you take away from it: keep the commandments of the Lord your God which I command you.Non aggiungerete, né toglierete alla parola ch'io vi annunzio: osservate i comandamenti del Signore Dio vostro, i quali io intimo a voi.You shal not adde to the word, that I speake to you, neither shal you take away from it: keepe the commandment of the Lord your God which I command you.Non addetis ad verbum, quod vobis loquor, nec auferetis ex eo: custodite mandata Domini Dei vestri, quæ ego præcipio vobis. 3Your eyes have seen all that the Lord hath done against Beelphegor, how he hath destroyed all his worshippers from among you.Gli occhi vostri hanno veduto tutto quello che il Signore ha fatto contro Beelphegor, come egli ha annichilali tutti i suoi adoratori dintorno a voi.Your eyes haue seene al thinges that our Lord hath done against Beelphegor, how he hath destroyed al his worshippers out of the middes of you.Oculi vestri viderunt omnia quæ fecit Dominus contra Beelphegor, quomodo contriverit omnes cultores ejus de medio vestri. 4But you that adhere to the Lord your God, are all alive until this present day.E voi, che state uniti col Signore Dio vostro, siete tutti in vita fino a questo dì,But you that cleaue to the Lord your God, liue al vntil this present day.Vos autem qui adhæretis Domino Deo vestro, vivitis universi usque in præsentem diem. 5You know that I have taught you statutes and justices, as the Lord my God hath commanded me: so shall you do them in the land which you shall possess:Voi sapete, come io vi ho insegnati i precetti, e i riti, quali il Signore Dio mio a me gl'intimò: così voi li metterete in esecuzione nella terra, che siete per possedere,You know that I haue taught you preceptes and iustices, as the Lord my God hath commanded me: so shal you do them in the Land, which you shal possesse:Scitis quod docuerim vos præcepta atque justitias, sicut mandavit mihi Dominus Deus meus: sic facietis ea in terra, quam possessuri estis:
6And you shall observe, and fulfil them in practice. For this is your wisdom, and understanding in the sight of nations, that hearing all these precepts, they may say: Behold a wise and understanding people, a great nation.E gli osserverete, e li ridurrete ad effetto. Imperocché qui sta la vostra sapienza, e la prudenza al cospetto delle nazioni, affinché queste udendo raccontare tutti questi comandamenti, dicano: Ecco un popolo saggio e prudente, popolo grande.and you shal obserue, and fulfil them in worke. For this is your wisedome, and vnderstanding before peoples, that hearing al these preceptes, may say: Behold a people ful of wisedome and vnderstanding, a great nation.et observabitis et implebitis opere. Hæc est enim vestra sapientia, et intellectus coram populis, ut audientes universa præcepta hæc, dicant: En populus sapiens et intelligens, gens magna. 7Neither is there any other nation so great, that hath gods so nigh them, as our God is present to all our petitions.Non v'ha certo altra nazione, per grande ch'ella sia, la quale tanto vicini a sé abbia i suoi dei, come il Dio nostro è presente a tutte le nostre preghiere.Neither is there other nation so great, that hath goddes approching vnto them, as our God is present at al our petitions.Nec est alia natio tam grandis, quæ habeat deos appropinquantes sibi, sicut Deus noster adest cunctis obsecrationibus nostris. 8For what other nation is there so renowned that hath ceremonies, and just judgments, and all the law, which I will set forth this day before our eyes?Imperocché qual altra nazione v'ha egli cotanto illustre, che abbia e ceremonie, e regole di giustizia, e tutta la legge, quale è quella che io esporrò oggi dinanzi agli occhi vostri?For what other nation is there so renowmed that hath the ceremonies, and iust iudgementes, and the whole law, which I wil sette forth this day before your eyes.Quæ est enim alia gens sic inclyta, ut habeat cæremonias, justaque judicia, et universam legem, quam ego proponam hodie ante oculos vestros ? 9Keep thyself therefore, and thy soul carefully. Forget not the words that thy eyes have seen, and let them not go out of thy heart all the days of thy life. Thou shalt teach them to thy sons and to thy grandsons,Custodisci adunque te stesso, e l'anima tua con sollecitudine. Non ti dimenticare delle cose, che gli occhi tuoi han vedute, e non escano dal cuor tuo per tutti i giorni della tua vita. Tu le racconterai a' tuoi figliuoli e nipoti,Keepe thy selfe therfore, and thy soule carefully. Forget not the wordes, that thyne eyes haue seene, and let them not fal out of thy hart al the daies of thy life. Thou shalt teach them thy sonnes and thy nephewes,Custodi igitur temetipsum, et animam tuam sollicite. Ne obliviscaris verborum, quæ viderunt oculi tui, et ne excidant de corde tuo cunctis diebus vitæ tuæ. Docebis ea filios ac nepotes tuos, 10From the day in which thou didst stand before the Lord thy God in Horeb, when the Lord spoke to me, saying: Call together the people unto me, that they may hear my words, and may learn to fear me all the time that they live on the earth, and may teach their children.Cominciando dal giorno, in cui tu fosti dinanzi al tuo Dio a Horeb, allorché il Signore parlommi, e disse: Raduna a me il popolo, affinché odan le mie parole, e imparino a temermi per tutto il tempo, che vivono sulla terra, e ciò insegnino a' loro figliuoli.the day wherin thou didst stand before the Lord thy God in Horeb, when our Lord spake to me, saying: Assemble vnto me the people, that they may heare my wordes, and may learne to feare me al the time that they liue on the earth, and may teach their children.a die in quo stetisti coram Domino Deo tuo in Horeb, quando Dominus locutus est mihi, dicens: Congrega ad me populum, ut audiant sermones meos, et discant timere me omni tempore quo vivunt in terra, doceantque filios suos.
11And you came to the foot of the mount, which burned even unto heaven: and there was darkness, and a cloud and obscurity in it.E voi vi appressaste alle falde del monte, il quale ardeva infino al cielo: ed era circondato da una tenebrosa nuvola e da caligine.And you came to the foote of the mount, which burned euen vnto heauen: and there was in it darkenes, and a clould and mist.Et accessistis ad radices montis, qui ardebat usque ad cælum: erantque in eo tenebræ, et nubes, et caligo. 12And the Lord spoke to you from the midst of the fire. You heard the voice of his words, but you saw not any form at all.E il Signore parlò a voi di mezzo al fuoco. Voi udiste sua voce, ma non vedeste figura alcuna.And our Lord spake to you from the middes of the fyre. The voice of his wordes you heard, and forme you saw not at al.Locutusque est Dominus ad vos de medio ignis. Vocem verborum ejus audistis, et formam penitus non vidistis. 13And he shewed you his covenant, which he commanded you to do, and the ten words that he wrote in two tables of stone.Ed ei notificò a voi la sua alleanza, la quale vi ordinò di custodire, e i dieci comandamenti, ch'egli scrisse in due tavole di pietra.And he shewed you his couenant, which he commanded you to do, and the tenne wordes, that he wrote in two tables of stone.Et ostendit vobis pactum suum, quod præcepit ut faceretis, et decem verba, quæ scripsit in duabus tabulis lapideis. 14And he commanded me at that time that I should teach you the ceremonies and judgments which you shall do in the land, that you shall possess.E a me ordinò allora, che v'insegnassi le cerimonie e le leggi, che dovevate osservare nella terra, di cui avrete il dominio.And he cōmanded me at that time that I should teach you the ceremonies and iudgementes, which you should doe in the Land, that you shal possesse.Mihique mandavit in illo tempore ut docerem vos cæremonias et judicia, quæ facere deberetis in terra, quam possessuri estis. 15Keep therefore your souls carefully. You saw not any similitude in the day that the Lord God spoke to you in Horeb from the midst of the fire:Custodite adunque con molta cura le anime vostre. Voi non vedeste figura alcuna in quel giorno, in cui il Signore parlovvi dall'Horeb di mezzo al fuoco:Keepe therfore your soules carefully. You saw not any similitude in the day, that our Lord spake to you in Horeb from the middes of the fire:Custodite igitur sollicite animas vestras. Non vidistis aliquam similitudinem in die, qua locutus est vobis Dominus in Horeb de medio ignis: 16Lest perhaps being deceived you might make you a graven similitude, or image of male or female,Badate, che sgraziatamente ingannati non vi formiate rappresentanza scolpita, od immagine di uomo, o di donna,lest perhaps deceiued you might make you a grauen similitude, or image of male or female,ne forte decepti faciatis vobis sculptam similitudinem, aut imaginem masculi vel feminæ: 17The similitude of any beasts, that are upon the earth, or of birds, that fly under heaven,O immagine di qualunque animale di quei che sono sulla terra, o di uccelli, che volano sotto del cielo,the similitude of al cattel, that are vpon the earth, or of birdes, that flie vnder heauen,similitudinem omnium jumentorum, quæ sunt super terram, vel avium sub cælo volantium, 18Or of creeping things, that move on the earth, or of fishes, that abide in the waters under the earth:O di rettili, che strisciano sopra la terra, o di pesci, i quali stanno sotterra nelle acque:and of creeping beastes, that moue on the earth, or of fishes, that vnder the earth abide in the waters:atque reptilium, quæ moventur in terra, sive piscium qui sub terra morantur in aquis:
19Lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon, and all the stars of heaven, and being deceived by error thou adore and serve them, which the Lord thy God created for the service of all the nations, that are under heaven.Che a caso alzando gli occhi al cielo, e vedendo il sole, e la luna, e tutte le stelle del cielo, tu non t'induca ingannato ad adorarle, e a render culto a queste cose create dal Signore Dio tuo in servigio di tutte le genti, che sono sotto del cielo.lest perhapes lifting vp thyne cies to heauen, thou see the Sunne and the Moone, and al the starres of heauen, and deceiued by errour thou adore and serue them, which the Lord thy God created to serue al nations, that are vnder heauen.ne forte elevatis oculis ad cælum, videas solem et lunam, et omnia astra cæli, et errore deceptus adores ea, et colas quæ creavit Dominus Deus tuus in ministerium cunctis gentibus, quæ sub cælo sunt. 20But the Lord hath taken you and brought you out of the iron furnaces of Egypt, to make you his people of inheritance, as it is this present day.Ma il Signore vi prese, e vi trasse dalla fornace ferrea dell'Egitto per avere un popolo, che fosse sua eredità, come avviene al dì d'oggi.But you our Lord hath taken, and brought out of the yron furnace of Aegypt, to haue you his people by inheritance, as it is this present day.Vos autem tulit Dominus, et eduxit de fornace ferrea Ægypti, ut haberet populum hæreditarium, sicut est in præsenti die. 21And the Lord was angry with me for your words, and he swore that I should not pass over the Jordan, nor enter into the excellent land, which he will give you.Ora il Signore si sdegnò meco a causa delle vostre parole, e giurò, che io non passerei il Giordano, e non entrerei nella terra ottima, che egli darà a voi.And our Lord was angrie with me for your wordes, and he sware that I should not passe ouer Iordan, nor enter into the excellent Land, which he wil geue you.Iratusque est Dominus contra me propter sermones vestros, et juravit ut non transirem Jordanem, nec ingrederer terram optimam, quam daturus est vobis. 22Behold I die in this land, I shall not pass over the Jordan: you shall pass, and possess the goodly land.Ecco che io muoio in questo luogo, non passerò il Giordano: voi lo passerete, e sarete padroni di un bel paese.Behold I die in this ground, I shal not passe ouer Iordan: you shal passe, and possesse the goodlie Land.Ecce morior in hac humo; non transibo Jordanem: vos transibitis, et possidebitis terram egregiam.
23Beware lest thou ever forget the covenant of the Lord thy God, which he hath made with thee: and make to thyself a graven likeness of those things which the Lord hath forbid to be made:Bada di non dimenticarti giammai del patto, che il Signore Dio tuo ha fermato con te: e di non farti immagine scolpita di quelle cose, delle quali il Signore ti ha vietato di farne:Beware lest at any time thou forget the couenant of the Lord thy God, which he hath made with thee: and make to thee a grauen similitude of those thinges, which our Lord hath prohibited to be made:Cave nequando obliviscaris pacti Domini Dei tui, quod pepigit tecum, et facias tibi sculptam similitudinem eorum, quæ fieri Dominus prohibuit: 24Because the Lord thy God is a consuming fire, a jealous God.perocché il Signore Dio tuo è un fuoco divoratore, un Dio geloso.because the Lord thy God is a consuming fyre, ielouse God.quia Dominus Deus tuus ignis consumens est, Deus æmulator. 25If you shall beget sons and grandsons, and abide in the land, and being deceived, make to yourselves any similitude, committing evil before the Lord your God, to provoke him to wrath:Se dopo aver avuti e figliuoli e nipoti, ed aver passato assai tempo in questa terra, voi ingannati vi formerete alcuna immagine, facendo cosa rea dinanzi al Signore Dio vostro, onde a sdegno lo provochiate:If you shal begette sonnes and nephewes, and abide in the Land, and being deceiued make to you some similitude, committing euil before the Lord your God, to prouoke him to wrarh:Si genueritis filios ac nepotes, et morati fueritis in terra, deceptique feceritis vobis aliquam similitudinem, patrantes malum coram Domino Deo vestro, ut eum ad iracundiam provocetis: 26I call this day heaven and earth to witness, that you shall quickly perish out of the land, which, when you have passed over the Jordan, you shall possess. You shall not dwell therein long, but the Lord will destroy you,In testimoni io chiamo oggi il cielo e la terra, come ben presto sarete espulsi da quel paese, di cui, passato il Giordano, entrerete in possesso: voi non vi starete per lungo tempo, ma vi sterminerà il Signore,I cal this day heauen and earth witnesses, that you shal quikly perish from out of the Land, which being passed ouer Iordan you shal possesse. You shal not dwel therin long time, but our Lotd wil destroy you,testes invoco hodie cælum et terram, cito perituros vos esse de terra, quam transito Jordane possessuri estis: non habitabitis in ea longo tempore, sed delebit vos Dominus, 27And scatter you among all nations, and you shall remain a few among the nations, to which the Lord shall lead you.E vi dispergerà tra tutte le nazioni: e rimarrete in piccol numero tra le genti, dove il Signore vi condurrà.and disperse you into al nations, and you shal remaine a few among the nations, to the which our Lord wil lead you.atque disperget in omnes gentes, et remanebitis pauci in nationibus, ad quas vos ducturus est Dominus.
28And there you shall serve gods, that were framed with men’s hands: wood and stone, that neither see, nor hear, nor eat, nor smell.E ivi servirete a dei fabbricati da mano di uomo, al legno, e alla pietra, che non veggono, e non odono, e non mangiano, e non fiutano.and there you shal serue goddes, that were framed with mens hand, wood and stone that see not, nor heare, nor eate, nor smel.Ibique servietis diis, qui hominum manu fabricati sunt, ligno et lapidi qui non vident, nec audiunt, nec comedunt, nec odorantur. 29And when thou shalt seek there the Lord thy God, thou shalt find him: yet so, if thou seek him with all thy heart, and all the affliction of thy soul.Ma quando in quei luoghi cercherai il Signore Dio tuo, lo troverai; se però con tutto il cuore lo cercherai, e con tutta la contrizione dell'anima tua.And when thou shalt seeke there the Lord thy God, thou shalt finde him: yet so, if thou seeke him with al thy hart, and al tribulation of thy soule.Cumque quæsieris ibi Dominum Deum tuum, invenies eum: si tamen toto corde quæsieris, et tota tribulatione animæ tuæ. 30After all the things aforesaid shall find thee, in the latter time thou shalt return to the Lord thy God, and shalt hear his voice.Dopo che ti saranno avvenute tutte queste cose predette, all'ultimo tornerai al Signore Dio tuo, e udirai la sua voce.After that al the thinges aforesaid shal finde thee, and in the latter time thou shalt returne to the Lord thy God, and shalt heare his voice.Postquam te invenerint omnia quæ prædicta sunt, novissimo tempore reverteris ad Dominum Deum tuum, et audies vocem ejus. 31Because the Lord thy God is a merciful God: he will not leave thee, nor altogether destroy thee, nor forget the covenant, by which he swore to thy fathers.Perocché Dio misericordioso egli è il Signore Dio tuo: egli non ti abbandonerà, né ti sterminerà totalmente, e non si dimenticherà del patto fermato con giuramento co' padri tuoi.Because the Lord thy God is a merciful God: he wil not leaue thee, nor altogether destroy thee, nor forget the couenant, wherein he sware to thy fathers.Quia Deus misericors Dominus Deus tuus est: non dimittet te, nec omnino delebit, neque obliviscetur pacti, in quo juravit patribus tuis. 32Ask of the days of old, that have been before thy time from the day that God created man upon the earth, from one end of heaven to the other end thereof, if ever there was done the like thing, or it hath been known at any time,Informati de' tempi antichi, che furono prima di te dal giorno, in cui Dio creò l'uomo sopra la terra, da un punto del cielo sino all'opposta parte, se mai cosa tale sia avvenuta, o siasi intesa,Aske of the dayes of old, that haue bene before thy time from the day that God created man vpon the earth, from one end of heauen to the other end therof, if euer there was done the like thing, or it hath beene knowen at any time,Interroga de diebus antiquis, qui fuerunt ante te ex die quo creavit Deus hominem super terram, a summo cælo usque ad summum ejus, si facta est aliquando hujuscemodi res, aut umquam cognitum est, 33That a people should hear the voice of God speaking out of the midst of fire, as thou hast heard, and lived:Che un popolo abbia udita la voce di Dio parlante di mezzo alle fiamme, come tu la udisti, e non perdesti la vita:that a people should heare the voice of God speaking out of the middes of fyre, as thou hast heard, and liued:ut audiret populus vocem Dei loquentis de medio ignis, sicut tu audisti, et vixisti:
34If God ever did so as to go, and take to himself a nation out of the midst of nations by temptations, signs, and wonders, by fight, and a strong hand, and stretched out arm, and horrible visions according to all the things that the Lord your God did for you in Egypt, before thy eyes.Che Dio sia venuto a prendersi un popolo tra le nazioni per mezzo di tentazioni, di segni, e di portenti, per via di combattimenti, con fortezza grande, con braccio steso, con visioni orrende, e con tutte quelle cose, che il Signore Dio vostro fece per voi in Egitto sotto gli occhi tuoi;if God so did that he went in, and tooke vnto him a Nation out of the middes of nations, by temptations, signes, and wonders, by fight and strong hand, and stretched out arme, and horrible visions according to al thinges, that the Lord your God did for you in Aegypt, thine eies seeing it:si fecit Deus ut ingrederetur, et tolleret sibi gentem de medio nationum, per tentationes, signa atque portenta, per pugnam et robustam manum, extentumque brachium, et horribiles visiones juxta omnia quæ fecit pro vobis Dominus Deus vester in Ægypto, videntibus oculis tuis: 35That thou mightest know that the Lord he is God, and there is no other besides him.Affinché tu conoscessi, che il Signore egli è Dio, e altro non havvene fuori di lui.that thou mightest know that our Lord, he is God, and there is none other beside him,ut scires quoniam Dominus ipse est Deus, et non est alius præter eum. 36From heaven he made thee to hear his voice, that he might teach thee. And upon earth he shewed thee his exceeding great fire, and thou didst hear his words out of the midst of the fire,Ti fe' udir la sua voce dal cielo per ammaestrarti, e sulla terra ti fe' vedere il suo fuoco grandissimo, e tu udisti sua voce di mezzo al fuoco:from heauen he made thee to heare his voice, that he might teach thee. And in earth he shewed thee his fyre, verie greate, and thou didst heare his wordes out of the middes of the fyre,De cælo te fecit audire vocem suam, ut doceret te, et in terra ostendit tibi ignem suum maximum, et audisti verba illius de medio ignis: 37Because he loved thy fathers, and chose their seed after them. And he brought thee out of Egypt, going before thee with his great power,Perché amò i padri tuoi, e i loro discenti elesse dopo di loro. E andando innanzi a te colla possanza sua grande, ti cavò dall'Egitto,because he loued thy fathers, and chose their seede after them. And he brought thee out of Aegypt, going before thee in his great power,quia dilexit patres tuos, et elegit semen eorum post eos. Eduxitque te præcedens in virtute sua magna ex Ægypto, 38To destroy at thy coming very great nations, and stronger than thou art, and to bring thee in, and give thee their land for a possession, as thou seest at this present day.Per isterminare alla tua venuta nazioni grandissime, e più forti di te, e introdurti nel loro paese, e dartene il dominio, come al giorno d'oggi tu vedi.to destroy verie great nations and stronger then thou at thy entring in, and to bring thee in, and geue thee their land in possession, as thou seest this present day.ut deleret nationes maximas et fortiores te in introitu tuo: et introduceret te, daretque tibi terram earum in possessionem, sicut cernis in præsenti die.
39Know therefore this day, and think in thy heart that the Lord he is God in heaven above, and in the earth beneath, and there is no other.Conosci adunque in quest'oggi, e ripensa in cuor tuo, che il Signore medesimo egli è Dio lassù in cielo, e quaggiù in terra, e non ve n'ha alcun altro.Know therfore this day, and thinke in thy hart that our Lord he is God in heauen aboue, and in the earth beneth, and there is none other.Scito ergo hodie, et cogitato in corde tuo quod Dominus ipse sit Deus in cælo sursum, et in terra deorsum, et non sit alius. 40Keep his precepts and commandments, which I command thee: that it may be well with thee, and thy children after thee, and thou mayst remain a long time upon the land, which the Lord thy God will give thee.Osserva i suoi insegnamenti, e comandi, che io ti annunzio, affinché sii felice tu, e i tuoi figliuoli dopo di te, e resti per lungo tempo nel paese, il quale sarà dato a te dal Signore Dio tuo.Keepe his preceptes and commandementes, which I command thee: that it may be wel with thee, and thy children after thee, and thou mayest remayne a long time vpon the Land, which the Lord thy God wil geue thee.Custodi præcepta ejus atque mandata, quæ ego præcipio tibi: ut bene sit tibi, et filiis tuis post te, et permaneas multo tempore super terram, quam Dominus Deus tuus daturus est tibi. 41Then Moses set aside three cities beyond the Jordan at the east side,Allora Mosè determinò tre città di là dal Giordano verso levante,Then Moyses separated three cities beyond Iordan at the east side,Tunc separavit Moyses tres civitates trans Jordanem ad orientalem plagam, 42That any one might flee to them who should kill his neighbour unwillingly, and was not his enemy a day or two before, and that he might escape to some one of these cities:Onde chi non volendo avesse ucciso il suo prossimo senza che uno, o due giorni prima gli fosse nimico, trovasse rifugio e scampo in alcuna di queste città.that he might flee to them which should kil his neighbour not voluntarily, neither was his enemie a day or two before, and he might scape to some of these cities:ut confugiat ad eas qui occiderit nolens proximum suum, nec sibi fuerit inimicus ante unum et alterum diem, et ad harum aliquam urbium possit evadere: 43Bosor in the wilderness, which is situate in the plains of the tribe of Ruben: and Ramoth in Galaad, which is in the tribe of Gad: and Golan in Basan, which is in the tribe of Manasses.Bosor nel deserto situata in una pianura della tribù di Ruben; e Ramoth in Galaad appartenente alla tribù di Gad; e Golan in Basan, la quale è della tribù di Manasse.Bosor in the wildernesse, which is situated in the champion countrie of the tribe of Ruben: and Ramoth in Galaad, which is in the tribe of Gad: and Golan in Basan, which is in the tribe of manasses.Bosor in solitudine, quæ sita est in terra campestri de tribu Ruben: et Ramoth in Galaad, quæ est in tribu Gad: et Golan in Basan, quæ est in tribu Manasse.
44This is the law, that Moses set before the children of Israel,Questa è la legge esposta da Mosè a' figliuoli d'Israele.This is the law, that Moyses sette before the children of Israel,Ista est lex, quam proposuit Moyses coram filiis Israël: 45And these are the testimonies and ceremonies and judgments, which he spoke to the children of Israel, when they came out of Egypt,E questi sono i precetti e le cerimonie, e le leggi, le quali egli intimò ai figliuoli d'Israele, dopo che furono usciti dall'Egitto,and these are the testimonies and ceremonies and iudgementes, which he spake to the children of Israel, when they came out of Aegypt,et hæc testimonia et cæremoniæ atque judicia, quæ locutus est ad filios Israël, quando egressi sunt de Ægypto, 46Beyond the Jordan in the valley over against the temple of Phogor, in the land of Sehon king of the Amorrhites, that dwelt in Hesebon, whom Moses slew. And the children of Israel coming out of Egypt,Di là dal Giordano nella valle dirimpetto al tempio di Phogor nella terra di Sehon re degli Amorrhei, il quale abitò in Hesebon, e fu vinto da Mosè. Or i figliuoli d'Israele usciti dall'Egittobeyond Iordan in the valley against the temple of Phogor in the land of Sehon king of the Ammorrheite, that dwelt in Hesebon, whom Moyses stroke. The children of Israel also comming out of Aegypttrans Jordanem in valle contra fanum Phogor in terra Sehon regis Amorrhæi, qui habitavit in Hesebon, quem percussit Moyses. Filii quoque Israël egressi ex Ægypto 47Possessed his land, and the land of Og king of Basan, of the two kings of the Amorrhites, who were beyond the Jordan towards the rising of the sun:Occuparono le terre di lui, e la terra di Og re di Basan, due re Amorrhei, che stavan di là dal Giordano a levante:possessed his land, and the land of Og the king of Basan, the two kinges of the Amorrheites, which were beyond Iordan toward the rysing of the sunne:possederunt terram ejus, et terram Og regis Basan, duorum regum Amorrhæorum, qui erant trans Jordanem ad solis ortum: 48From Aroer, which is situate upon the bank of the torrent Arnon, unto mount Sion, which is also called Hermon,Da Aroer, che è situata sulla ripa del torrente Arnon sino al monte Sion, che dicesi anche Hermon,from Aroer, which is situated vpon the banke of the torrent Arnon, vnto the mountaine Sion, which is also Hermon,ab Aroër, quæ sita est super ripam torrentis Arnon, usque ad montem Sion, qui est et Hermon, 49All the plain beyond the Jordan at the east side, unto the sea of the wilderness, and unto the foot of mount Phasga.Cioè tutta la pianura orientale di là del Giordano fino al mare del deserto, e fino alle falde del monte Phasga.al the plaine beyond Iordan at the east side, vnto the sea of the wildernesse, and vnto the foote of mount Phasga.omnem planitiem trans Jordanem ad orientalem plagam, usque ad mare solitudinis, et usque ad radices montis Phasga.
4:1
Calmet
And judgments, regarding religion and civil affairs. (Calmet)
Menochius
Live a happy life. (Menochius)
4:2
Calmet
Add any thing repugnant to the spirit of my law. No interpretation of this kind can be admitted. But this does not condemn well authorized traditions, and laws enacted by lawful superiors. The Jews always boast of their close adherence to the letter of the law, but they often forget the spirit of it, and by their traditions render it deformed, like a carcass. Demosthenes takes notice, that the Locrians had such a regard for their laws, that if any one chose to propose any fresh ones, he came with a rope about his neck, that if they did not meet with the approbation of the people, he might be strangled immediately. (Calmet)
Haydock
Moses cannot mean to forbid any more divine or civil commandments being written by Josue and the subsequent prophets. He only enjoins that nothing shall be altered by human authority. The other books of the Old Testament serve to explain the law; and so do the apostolical traditions (Worthington) afford great assistance to understand the true meaning of all the Scriptures, and hence we learn whatever we have to perform, without danger of being led astray. (Haydock)
Worthington
To these the Scriptures frequently refer. He that heareth you, heareth me, Luke 10. Hold the traditions which you have learnt, 2 Thessalonians 2:The rest I will set in order, when I come, 1 Corinthians 11:34. Hence St. Augustine (contra Cresc. 1:33) observes, "Though no evident example can be produced from Scripture, yet we hold the truth of the same Scripture, when we do what meets with the approbation of that Church whose authority the Scripture establishes." See ep. 80, St. Chrysostom in 1 Thess. 4; St. Irenaeus, Against Heresies 3:4. (Worthington)
Tirinus
The Jews themselves never had the folly to imagine with the modern innovators, that all laws both of a religous or civil nature were here proscribed. Under David, Mardocheus, and the Machabees, various laws and feasts were commanded, and observed in the true spirit of the law, 1 Kings 30:25., and Esther ix., and 1 Machabees 4:God does not leave to the discretion of the Jews, the appointing of different victims, etc., in his worship, (chap. 12:30,) as they might very easily give way to the superstitious observances of their neighbours, and these things had been sufficiently determined. But he enjoins all to obey the declarations of the priests and judges, chap. 17:10. (Bellarmine) (Tirinus)
Haydock
Thus when the Apocalypse records a prohibition similar to this, (Apocalypse 22:18, 19,) it is not intended to seal up the divine volume, so that nothing more shall be admitted into it, for St. John wrote his gospel afterwards. But it must be explained in the same sense as this passage, and condemns all those who, of their own authority, would set up fresh doctrine in opposition to the word of God. Let Protestants consider if they be not concerned in this caution, when they not only cut off whole books of Scripture, but deny the authority of the Church itself, without which the Scripture can be of little service. They are the book sealed with seven seals, impenetrable to man without the aid of the divine author; (Apocalypse 5:5,) and this aid he will never grant to those who obstinately refuse to hear the Church, Matthew 18:17., and 2 Peter 1:20. (Haydock)
4:3
Among you, when the guilty Israelites and the Madianites were slain, Numbers xxv., and xxxi.
4:4
Haydock
Day. Not but that many of these had fallen into sin; but they had not abandoned the Lord to worship any idol. (Haydock)
4:6
Menochius
This is a proof of your wisdom, etc., if you observe these commands. Your conduct will excite the admiration of all. (Menochius)
Calmet
Solomon often inculcates the same truths, Proverbs 1:7., and Ecclesiasticus 1:34. Even profane writers applauded the laws and fidelity of the Jews. See Josephus, Jewish Wars 1:5.; Strabo xvi. (Calmet)
4:7
Calmet
Gods. Supposing they deserved that title, which of them has the power to shew their votaries such favours as the true God hath shewn to us? The idols are nothing but devils, which seek to destroy. (Calmet)
Haydock
But God had manifested his power and love to the Hebrews in the most astonishing manner. He seemed to choose his residence among them, in the tabernacle. (Haydock)
Haydock
This Jesus does in a still more wonderful manner, with respect to Christians, remaining with them in the sacrament of love. The other sacraments which he has instituted, are more noble and efficacious than those of the old law. He was pleased to take our nature, (Calmet) and to dwell among us, John 1:The providence of God pervades all things; and, though all live in Him, (Acts 17:28,) yet he shews the marks of the most paternal tenderness to his elect. (Haydock)
4:8
Haydock
Eyes. Most of these laws had been already promulgated, so that the people could set a just value upon them. But Moses undertakes to place the in a more beautiful point of view, as it were altogether, and accompanied with some fresh regulations. How imperfect are all the codes of the ancient lawgivers, when compared with this of Moses! (Haydock)
4:9
Haydock
Words. Hebrew also, "things." (Haydock)
Both sacred and profane authors use the term of seeing, to denote any of the senses, ver. 12. Eschylus (in Prometh.) says, "you shall neither see the form nor the voice of mortals."
4:12
At all. Hebrew, "but saw no similitude, only a voice." See Exodus 20:18.
4:13
Calmet
Stone. Josephus (Antiquities 3:4, 6,) says, that each table contained five precepts, two and a half being inscribed on one side. The Jews now suppose that four appeared on one table, and six on the other. But each table probably contained an entire copy of the law. (Calmet)
Worthington
It hence appears, that there are just ten precepts. (Worthington)
Haydock
But the manner of dividing them is rather uncertain. St. Augustine and Catholics in general, place the three commandments, which regard God, by themselves. See Exodus 20:1. Their greater importance and length would require as much space as the other seven, which ascertain the mutual duties of people to each other. (Haydock)
4:15
Menochius
Carefully. Hebrew, "Be therefore particularly attentive, as much as you love your own soul." (Vatable) By keeping my commandments, you can alone obtain salvation, ver. 9. (Menochius)
Haydock
Similitude of any living creature, such as were the objects of adoration among the pagans. Some represented their gods under the forms of men, women, beasts, birds, or reptiles; while others adored the sun, moon, and stars. (Haydock)
Calmet
This last was indeed the most ancient species of idolatry, Job 21:26. Baal, Astarte, Moloc, Chamos, etc., were different names by which they denoted the heavenly bodies. But the Egyptians carried their superstition to the greatest excess. There was hardly any sort of animal which did not obtain sovereign worship among them. (Calmet)
Calmet
Their great gods, Isis and Osiris, were sometimes depicted like a man and woman; at other times, like beasts, and frequently they appeared with parts of both. The head of Isis was generally adorned or disfigured with the horns of a bull; (Haydock) and that animal, either alive or in a picture, as well as dogs and cats, were adored throughout the country, while some places had their peculiar idols. The lion, the wolf, and the fish called latus, gave their names to the cities Leontopolis, etc., which had a particular veneration for them. Moses takes care to inform the Hebrews, that the true God is like none of these things; and that they cannot pretend to represent him under any such forms, without doing him an injury. (Calmet)
Haydock
If Catholics endeavour to put the people in mind of the blessed Trinity, by representing a venerable old man, Jesus Christ in his human nature, and a dove, under which forms the Scripture has introduced the three divine persons, they do not pretend that their divine and most spiritual nature can be thus expressed. "If," says the Council of Trent, Session 25, "the historical accounts of Scripture be sometimes set forth in paintings, for the benefit of the illiterate, let the people be informed that the Divinity is not thus represented, with a design to insinuate that it may be seen with the eyes of the body." So neither can the figure of a triangle, with the ineffable name of God in Hebrew, etc., explain this adorable mystery. But such things may recall to our remembrance, the innumerable benefits which we have received from the three divine persons, after we have been once informed what we have to believe respecting them. This is the laudable motive which has induced the Church to encourage the keeping of such pictures, as well as those of the saints, with due respect. "Not as if we believed that any divinity or virtue resided in them for which they were to be worshipped, or that we should ask any thing of them, or place our confidence in images, as the Gentiles formerly did, who hoped in their idols, (Psalm cxxxiv.,) but because the honour given to them is referred to the originals, which they represent," etc. (Council of Trent, Session 25.) (Haydock)
4:19
Calmet
Service. How then could the nations give way to such stupidity, but because they had forgotten the design of God in creating the heavenly bodies, which Moses therefore takes care to inculcate? (Genesis 1:14.) Hebrew and Septuagint, "which God has divided unto all," etc.; whence some have falsely supposed, that God had tolerated the worship of the stars in other nations. See chap. 29:26. (Drusius) (Calmet)
4:20
Calmet
Furnace. This expression gives us some idea of the cruelties to which the Hebrews had been exposed, 3 Kings 8:51. Iron and other metals were melted in furnaces: Hebrew cur, Ezechiel 22:20. In the countries of the East, workmen have them in the middle of their shops, and sit round them to work. (Bellon., 3:45.) (Calmet)
4:21
Calmet
Words. The murmurs of the people occasioned the diffidence of Moses, and he often reminds them of it, that they may reflect how severely God will punish them, if they transgress, since he spares not his greatest favourites. (Calmet)
Worthington
Even venial faults must be punished. (Worthington)
4:23
Du Hamel
Made. Hebrew, "and make to thyself a sculpture, the likeness of any thing which the Lord thy God commanded thee." He ordered them to abstain from idolatry. (Du Hamel)
4:24
Calmet
Fire. God often appeared in the midst of fire. All the land shall be devoured by the fire of his jealousy, Sophonias 1:18., and 3:8. (Calmet)
Haydock
By these expressions, we are exhorted not to do any thing which would excite the indignation of our true lover, nor ever be unfaithful to him. (Haydock)
Porphyr. de Abstin
The pagans thought that fire was the fittest symbol of the divinity. (Porphyr. de Abstin.)
4:26
Calmet
And earth, or all their rational inhabitants. (St. Jerome and St. Basil in Isa. 1:2.) Moses conjures the Israelites, by all that is most sacred, to continue faithful. He speaks with the greatest earnestness, as he does again, chap. 32:1. (Calmet)
Menochius
He makes use of a sort of oath, by the creatures, in which God shines forth. (Menochius)
Haydock
Destroy you. He will take from you that delightful country, though he will save a remnant of you out of the captivity of Babylon, and in the latter days, ver. 31. The Jews, in the promised land, were almost always prone to idolatry; till God severely chastised them by the hands of the Babylonians. Since that time, few of them have willingly yielded to the worship of idols, though some have fallen by compulsion, as we read, Daniel iii., and 1 Machabees 1:53., and 2:16. Jeremias 5:19 foretold that this would be the case. As you have forsaken me, and served a strange god in your own land, so shall you serve strangers in a land that is not your own. (Haydock)
4:27
Calmet
Nations. This prediction we see verified at the present day. They are despised by all. No one of their numerous masters embraces their religion. They are so few, as hardly to possess a single town. (Calmet)
4:29
There. Hebrew, "thence" from the place of captivity, or returning from the love of idols to the services of the true God.
Calmet
Soul. Hebrew, "with all thy soul. (Ver. 30) In thy tribulation after," etc. (Calmet)
Plutarch
God often sends chastisements as the most effectual means of salvation, to make his children enter into themselves. In this state, the soul is more at liberty to consider the folly of adhering to any thing in opposition to the sovereign Lord. Then she is forced to confess that her idols cannot afford her any protection. How, in effect, could any one fall into such an abyss of corruption and stupidity, as to imagine those things to be gods which have not even the dignity and advantages which they themselves possess? Their soul must first have been strangely blinded, and their heart corrupt. Even the more enlightened pagans acknowledged the folly of pretending to represent the Divinity under sensible forms. "God, says Empedocles, has no human members....He is a pure and ineffable spirit, who governs the world by his profound wisdom." Numa would not allow any picture of Him, conformably to the doctrine of Pythagoras; and, for the first 170 years of Rome, no representation of God was set up in the temples. (Plutarch)
Calmet
The ancient Phoenicians seemed to have acted on the same principle, as the temple of Hercules, at the Straits, had no image. It is well known that the Persians rejected both the statues and temples erected in honour of the gods; and the Germans esteemed it beneath the majesty of the heavenly Beings, to represent them under any human form. (Tacitus, Hist. v.) (Calmet)
Haydock
Yet these sages gave way to the folly of the people, and, against their better knowledge, adored the stupid and senseless idols. (Haydock)
4:30
Calmet
Voice, after the captivity of Babylon, or rather at the end of the world. The nation at large has not embraced the worship of idols since the former period. But it will not be perfectly converted, until the fulness of the Gentiles....come in.---And so all Israel....be saved, Romans 11:25. (Calmet)
Haydock
St. Paul terms their present state a blindness in part, because, though few have embraced the revelation of God, made to all by his only Son, the far greater part have obstinately shut their eyes, so that, even while they read the clearest prophecies, they seem to have a veil on then. But, after they shall have been the sport of their passions and errors till the latter time, when the man of sin shall be fully revealed, they will see how wretchedly they have been deluded, and, the grace of God touching their hearts, they will remember the covenant, and embrace Christ, the end of all the law. Happy those who do not defer their conversion till that awful period! (Haydock)
4:32
Calmet
Heaven. To our senses the sky seems to rest upon the horizon. So Jesus says, Then he....shall gather....his elect....from the uttermost part of earth, to the uttermost part of heaven, Matthew 24:31. Vatable translates, "from the east to the west." In no age or place did God ever declare his will, as he had done at Sinai. (Calmet)
4:33
And lived. It was generally supposed, that those who had seen a vision of God, or of his angel, would instantly die. See Genesis 16:13. (Haydock) (Chap. 5:24.)
4:34
Calmet
Temptations. The Chaldean and Arabic understand this of the prodigies which God wrought in favour of his people; though they may also denote the trials to which the Patriarchs and the Hebrews had been exposed, that their virtue might shine more brightly. Many indeed lost courage under these trials, but they were of great service to form a perfect people; and those who continued to lead a virtuous life, received the reward of their labours. (Calmet)
Visions, during the three days' darkness mentioned, Wisdom 17:9, 18, etc., (Menochius) or those terrible appearances on Sinai, ver. 33, 36., and chap. 5:22. (Calmet) Hebrew may be, "by great terrors."
Haydock
In Egypt. God himself fought for his people, when he brought them out of that country. He repeatedly made the king and his people feel the impressions of terror, but as they presently recovered their wonted insolence and pride, he at last miraculously divided the Red Sea, and buried vast multitudes in its waters. (Haydock)
4:38
Menochius
Day. They had already conquered the mighty kingdoms of Sehon and of Og. (Menochius)
4:39
Haydock
Other. The power of the true and only God is not confined to the sea, or to the land, etc., (Calmet) as the pagans believed that of their various idols was. (Haydock)
4:41
Calmet
Then, etc. This piece of history seems to be placed out of its natural order, by another hand. (Calmet)
Haydock
Yet if we attend to the method of Moses, in his other works, we shall not hastily conclude that it is an interpolation. He frequently repeats what has been already specified. He had received an order from God to appoint these three cities of refuge, (Numbers 35:14,) after he had given the land to the tribes of Ruben, etc., Numbers xxxii. This he executes at the conclusion of this discourse; and hence takes occasion to mention how they had taken possession of this country. (Haydock)
4:42
Selden
Before. The Rabbins say, when two people had refused to speak to one another for three days, it was a sufficient indication of their enmity. (Selden, Jur. 4:2.)
4:43
Wilderness, or plains of Moab, at the mouth of the Jordan. It is sometimes called Besor, and is very different from Bozra of Idumea, (Isaias 63:1,) a very famous city, known to profane authors by the name of Bostra.
Ramoth, one of the strongest towns of Galaad, 15 miles west of Philadelphia, (Eusebius) where Achab, king of Israel, received a mortal wound, 3 Kings 22:3.
4:48
Calmet
Sion begins here with s, being the northern boundary of the tribe of Manasses, east of the Jordan; whereas the famous Sion, on which the temple was built, is written with ts, and lay on the west side of the Jordan, (Haydock) in the tribe of Juda, Deuteronomy 3:8. (Calmet)
4:49
Calmet
Wilderness, which Moses commonly calls the salt sea, (on account of the asphalte with which it abounds,) or the sea of Araba, as it lies at the extremity of the plains of Moab, which are sometimes called Araboth, "deserts," because they were more fit for pasturage than for ploughing. (Calmet)
4:2
2. You shal not adde.] Moyses can not meane, that no more should be As other Scriptures are included in the law, so also Traditiōs are conteined in the Scriptures. written, nor commanded; for then the last chapter of this booke, and the rest of the Bible should not haue benne written after his death; neither ought the Priestes or Prophetes to haue commanded anie thing not expressed in the law. And wheras Protestantes say that al other Scriptures are included in the Brentius Kēnisius Caluin. lawe, or pertaine to the explicatiō or performance therof: we also answer that vnwritten Traditiōs both in the old and new Testament are likewise implied, included, or perteine to the explication or performance of the law. For euen as the written doctrin of the Prophetes, yea and of Christ, and his Apostles, in general is conteined in the law of Moyses, so also are certaine fastes, feastes, rites, ceremonies and other traditions proued and confirmed by general speaches and axiomes written in holie Scriptures, as by our Sauiours wordes to his Apostles Luc. 10. He that heareth you, heareth me. S. Paules to other Christians (1. Cor. 10.) other things vvhen I come I vvil dispose (2. Thess 2.) Hold the traditions vvhich you haue lerned: and the like. VVherupon S. Augustin The Church, commended by Scriptures, approueth Traditions. Li. 1. cont Crescon. c. 33. geueth this rule, that albeit an euident example can not be produced of holie Scripture, yet the truth of the same Scriptures is holden by vs, vvhen vve do that pleaseth the vvhole Church, vvhich the authoritie of Scriptures commendeth. The same he teacheth. Epist. 80. and in manie other places. So do S. Epiphanius in compend. sides Cathol. S Hierom. Dialog. cont. Lucifer. c. 4. S. Chrysost, ho. 4. in 1. Thessal 4. S. Basil. de Spiritu Sancto, c. 39. S. Ireneus li. 3. c. 4.
4:6
To kepe Gods cōmandments is counted by al nations the most excellent wisdome.
4:13
Here and in other places it is manifest that the commandments, called the Decalogue, are iust tenne.
4:21
Venial and least sinnes passe not with out temporal punishment.
4:22
This was also a Mysterie, that the old law, signified by Moyses, could not bring to heauen, the true land of promise, but the law of Christ, signified by Iosue. Theodoret, q. 43. in Deut.
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Conuersion of the Iewes in the end of the world.
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St Barnabas † AD 61 The Epistle of Barnabas 10
Now, wherefore did Moses say, “Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?” He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, “And I will establish my ordinances among this people.”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.25
… And if any man dispute about them, say thus to him, that these words are not concluded, because the words of God are infinite, nor will they be concluded. For the foolish man says, “Here unto (these) words reach.” And again, it is not possible to add to them or to diminish from them.
St Basil the Great † AD 379 De Spiritu Sancto 12
… For the tradition that has been given us by the quickening grace must remain for ever inviolate. He who redeemed our life from destruction gave us power of renewal, whereof the cause is ineffable and hidden in mystery, but bringing great salvation to our souls, so that to add or to take away anything
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 51
… “For ye shall not add,” saith he, “unto the word which I command you this day, and ye shall not take away from it.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.127
… But, if it is allowed for men to add anything of their own accord to divine decree, I ask whether this may not seem opposed to that sentence of Deuteronomy, Lo (he saith), the word which I give unto thee, thou shalt not add unto it nor take from it (
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.1.0
… If the One Origin be substantial, Its Word is substantial. Unless the Word and Son be a second Origin, or a work, or an attribute (and so God be compounded), or at the same time Father, or involve a second nature in God, He is from the Father’s Essence and distinct from Him. Illustration of John x. 30 , drawn from
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.1.5
5. From Deuteronomy; ‘But ye that did attach yourselves unto the Lord your God are alive every one of you this day
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.1.5
… but things originate, being external, are attached, as being by nature foreign, and attached by free choice. For a son which is by nature, is one with him who begat him; but he who is from without, and is made a son, will be attached to the family. Therefore he immediately adds, ‘What nation is there so great who hath God drawing nigh unto them
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.21
… “Serve the Lord in fear, and rejoice unto Him in trembling.” Also in Deuteronomy, the word of God to Moses: “Call the people together to me, and let them hear my words, that they may learn to fear me all the days that they themselves shall live upon the earth.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.24
… And it is to be noted, that the word assemble , is used for the first time in the Scriptures here, at the time when the Lord puts Aaron into the High-priesthood. And in Deuteronomy also the Lord says to Moses, Assemble the people unto Me, and let them hear My words, that they may learn to fear Me
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.9
… to wit, in order that in those hundred and fifty-three all may be understood that pertain to the resurrection to eternal life. For the Law hath ten commandments:
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St Irenaeus of Lyons † AD 202 Against Heresies 4.16.5
5. The laws of bondage, however, were one by one promulgated to the people by Moses, suited for their instruction or for their punishment, as Moses himself declared: “And the Lord commanded me at that time to teach you statutes and judgments.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.7
… He is Holy, and Almighty, and excelleth all in goodness, and majesty, and wisdom: of Whom we can declare neither beginning, nor form, nor shape. For ye have neither heard His voice at any time, nor seen His shape , saith Holy Scripture. Wherefore Moses saith also to the Israelites: And take ye good heed to your own souls, for ye saw no similitude
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Origen † AD 254 Origen Against Celsus 4.31
… either a likeness of any one of the creatures that are upon the earth, or a likeness of any winged fowl that flieth under the heaven, or a likeness of any creeping thing that creepeth upon the earth, or a likeness of any of the fishes which are in the waters under the earth.”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.6
… For even though a man should do worship before the wicked and the heathen and them that refuse grace , yet is he not censured by God. And concerning worship He commanded His people, Thou shalt not worship the sun or the moon or all the hosts of heaven; and also ye shall not desire to worship any creature that is upon the earth .
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St Justin Martyr † AD 165 Dialogue with Trypho 55
And Trypho answered, “We shall remember this your exposition, if you strengthen [your solution of] this difficulty by other arguments: but now resume the discourse, and show us that the Spirit of prophecy admits another God besides the Maker of all things, taking care not to speak of the sun and moon, which, it is written,
St Justin Martyr † AD 165 Dialogue with Trypho 121
… ‘His name shall rise up for ever above the sun; and in Him shall all nations be blessed.’ But if all nations are blessed in Christ, and we of all nations believe in Him, then He is indeed the Christ, and we are those blessed by Him. God formerly gave the sun as an object of worship,
St Irenaeus of Lyons † AD 202 Against Heresies 3.6.5
… “Lest when,” he says, “looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, thou shouldest adore and serve them.”
Origen † AD 254 Origen Against Celsus 4.31
… Venerable, too, and grand was this prohibition of theirs: “Lift not up thine eyes unto heaven, lest, when thou seest the sun, and the moon, and the stars, and all the host of heaven, thou shouldst be led astray to worship them, and serve them.”
Origen † AD 254 Origen Against Celsus 5.6
… “Lest thou lift up thine eyes to heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations.”
Origen † AD 254 Origen Against Celsus 5.10
… But the Lord hath taken us, and brought us forth out of the iron furnace, even out of Egypt, to be unto Him a people of inheritance, as ye are this day.”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.3
… Now the sun and the moon and the stars were connected, according to the accounts of men of old times, with beings who were not worthy to have the God of gods counted their God. To this opinion they were led by a passage in Deuteronomy which is somewhat on this wise:
Origen † AD 254 Origen's Commentary on Matthew 13.20
… itself and absolutely in the passage, “He was in the cosmos and the cosmos knew Him not,” but it is used relatively and in respect of its connection with that of which it is the cosmos, in the words, “Lest you look up to the heaven, and seeing the sun, and the moon, and all the cosmos of the heavens, you should stray and bow down to them and worship them.”
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 45
… but, knowing well its beauty, lest any attending solely to this beauty should worship things as if they were gods, instead of God’s works, it teaches men firmly beforehand when it says
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 68
… Thus, in the case of Pharaoh, He is said to have hardened his heart, and so it is with those who are at all contentious against the words of God. This is a peculiar mode of speech in Scripture, as also the, “He gave them over unto a reprobate mind” ( Rom. i. 28 ), and the, “He divided them to the nations,”
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St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 1.5
… None of these things, however, induced me to enter into a second marriage, or introduce a second husband into thy father’s house: but I held on as I was, in the midst of the storm and uproar, and did not shun the iron furnace
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St Gregory of Nyssa † AD 395 On the Making of Man 29.9
9. If, however, thou seekest to trace the operation of the soul in the formation of the body, “take heed to thyself
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St Irenaeus of Lyons † AD 202 Against Heresies 4.20.8
… heralding by word of mouth those which should be heard; and performing by actual operation what should take place by action; but [at the same time] announcing all prophetically. Wherefore also Moses declared that God was indeed a consuming fire
St Hippolytus † AD 235 The Refutation of All Heresies 6.4
Now Simon, both foolishly and knavishly paraphrasing the law of Moses, makes his statements (in the manner following): For when Moses asserts that “God is a burning and consuming fire,”
Origen † AD 254 Origen De Principiis 1.1.1
1. I know that some will attempt to say that, even according to the declarations of our own Scriptures, God is a body, because in the writings of Moses they find it said, that “our God is a consuming fire;”
Origen † AD 254 Origen De Principiis 2.8.3
… But from the very signification of the name soul which the Greek word conveys, it has appeared to a few curious inquirers that a meaning of no small importance may be suggested. For in sacred language God is called a fire, as when Scripture says,” Our God is a consuming fire.”
Origen † AD 254 Origen Against Celsus 4.13
… The divine word says that our God is “a consuming fire,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.10
… It is a good soldier’s duty to defend the camp of his general against rebels and enemies. It is the duty of an illustrious leader to keep the standards entrusted to him. It is written, “The Lord thy God is a jealous God.”
Archelaus † fl. AD 278 A Fragment of the Same Disputation 1
1. Archelaus said to Manes: Give us a statement now of the doctrines you promulgate.—Thereupon the man, whose mouth was like an open sepulchre, began at once with a word of blasphemy against the Maker of all things, saying: The God of the Old Testament is the inventor of evil, who speaks thus of Himself: “I am a consuming fire.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… such negligence, saying, ‘Cursed is he who doeth the work of the Lord carelessly .’ For a servant of the Lord should be diligent and careful, yea, moreover, burning like a flame, so that when, by an ardent spirit, he has destroyed all carnal sin, he may be able to draw near to God who, according to the expression of the saints, is called ‘a consuming fire
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.27
… And he, whose mouth was as an open sepulchre , began first with blasphemy against the Maker of all things, saying, The God of the Old Testament is the author of evils, as He says of Himself, I am a consuming fire
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… For the Name Θεός (God), even if, as those who are skilful in these matters say, it were derived from Θέειν (to run) or from Αἴθειν (to blaze), from continual motion, and because He consumes evil conditions of things (from which fact He is also called A Consuming Fire),
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… And He came in the form of Tongues because of His close relation to the Word. And they were of Fire, perhaps because of His purifying Power (for our Scripture knows of a purifying fire, as any one who wishes can find out), or else because of His Substance. For our God is a consuming Fire, and a Fire burning up the ungodly;
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.18
105. This fire is hidden in the time of captivity, during which sin reigns, but in the time of liberty it is brought forth. And though it is changed into the appearance of water, yet it preserves its nature as fire so as to consume the sacrifice. Do not wonder when thou readest that God the Father said: “I am a consuming fire.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.14
… since to sanctify is of the Godhead, to illuminate is the property of fire and light, and the Godhead is wont to be pointed out or seen in the appearance of fire: “For our God is a consuming Fire,” as Moses said.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… xxiv. 9 ) let us take out the indomitable and fearful part, not the brutality, nor any other of the things belonging to a lion. And again, when He says, “I will meet them as a bereaved bear” ( Hos. xiii. 8 ), let us take the vindictiveness. And when he says, “our God is a consuming fire” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.7
… He also interprets the place where the Lord testifies saying: “I came to send fire on the earth, and how I wish that it may burn” as meaning “I wish that all may repent, and burn out through the Holy spirit their vices and their sins; for I am he of whom it is written,
St Augustine of Hippo † AD 430 The Confessions 5.3
… nor do they slay their own pride, as fowls of the air, nor their own curiosities, by which (like the fishes of the sea) they wander over the unknown paths of the abyss, nor their own extravagance, as the “beasts of the field,” that Thou, Lord, “a consuming fire,”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 30
… God, when the divine majesty has begun to disclose itself as far as suffices for man while a dweller on the earth, such fervent charity is produced, and such a flame of divine love is kindled, that by the burning out of all vices, and by the purification and sanctification of the man, it becomes plain how divine are these words, "I am a consuming fire,"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.19
… Wherefore we are all the further from "yielding to heretics," if we deny that what they possess of Christ’s Church is their own property, and do not refuse to acknowledge the standard of our General because of the crimes of deserters; nay, all the more because "the Lord our God is a jealous God,"
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.9
The second name of God is ὁ Θεός , derived from θέειν , to run, because He courses through all things, or from αἴθειν , to burn: For God is a fire consuming all evil
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
… since even this, that is the body, was God by the deification; and besides the dove was wont formerly to announce the cessation of the flood. But to the holy Apostles He came down in the form of fire: for He is God, and God is a consuming fire .
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St Basil the Great † AD 379 De Spiritu Sancto 13
… So it is said, “He shall call to the heavens above and to earth, that he may judge his people.” And so Moses when about to deliver his oracles to the people says, “I call heaven and earth to witness this day;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 44
… “Both Jews, and Greeks.” Not (addressing myself) to you alone. “Testifying:” here, the boldness of speech: and that, even though we do no good, yet we must speak: for this is the meaning of “testifying,” when we speak to those who do not pay attention: and so the word διαμαρτύρασθαι is for the most part used. “I call heaven and earth to witness” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 16
… ix. 27 .); much less would he be afraid or ashamed in the case of Timothy. He called the Father and the Son to witness. But wherefore the elect Angels? From great moderation, as Moses said, “I call heaven and earth to witness” (
John Cassian † AD 435 The Conferences of John Cassian 21.5
… “He that can receive it, let him receive it.” There the forcible compulsion of the lawgiver shows the easy character of the precepts; for he says: “I call heaven and earth to record against you this day, that if ye do not keep the commandments of the Lord your God ye shall perish from off the face of the earth.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.19
… .’ And these, being creatures, are also said to be created, as we may further hear from the Lord, who says, ‘He who created them, made them male and female ;’ and from Moses in the Song, who writes, ‘Ask now of the days that are past, which were before thee since the day that God created man upon the earth, and from the one side of heaven unto the other
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… and this the Prophet also says, upbraiding them; “He hath not done so to any nation, neither hath he showed His judgments unto them;” ( Ps. cxlvii. 20 .) and Moses again; “Ask now whether there hath been any such thing as this?” he says, “did ever people hear the voice of God speaking out of the midst of the fire, and live?”) (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 40
How then saith Moses, “The Lord spake, and Moses answered”? ( Ex. xix. 19 ); and David, “He had heard a tongue which he knew not” ( Ps. lxxxi. 5 ); and Moses again, “Is there any such people which hath ‘heard the voice of God’?” (
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Pseudo-Clement The Clementine Homilies 16.6
… Again, the scripture, ‘Thou shalt not revile the gods, nor curse the rulers of thy people,’ points out many gods whom it does not wish even to be cursed. But it is also somewhere else written,
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St Hippolytus † AD 235 The Refutation of All Heresies 6.28
… But in him, while thus in a state of ignorance that even he is producing, Sophia wrought all sorts of energy, and infused vigour (into him). And (although Sophia) was really the operating cause, he himself imagines that he evolves the creation of the world out of himself: whence he commenced, saying, “I am God, and beside me there is no other.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word ἐπιστεύθησαν ? (they were trusted.) It means, that they had the Law put into their hands because He held them
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Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 3
Him, then, we acknowledge and know to be God, the Creator of all things—Lord on account of His power, Parent on account of His discipline—Him, I say, who “spake, and all things were made;” He commanded, and all things went forth: of whom it is written, “Thou hast made all things in wisdom;” of whom Moses said, “God in heaven above, and in the earth beneath;”
Pseudo-Clement The Recognitions of Clement 2.43
… ‘The Lord your God is one God, in heaven above, and in the earth beneath; and besides Him there is none else.’
Pseudo-Clement The Clementine Homilies 16.7
And Peter said: “I shall reply briefly to what you have said. The law, which frequently speaks of gods, itself says to the Jewish multitude, ‘Be hold, the heaven of heavens is the Lord’s thy God, with all that therein is;’ implying that, even if there are gods, they are under Him, that is, under the God of the Jews. And again:
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Vers. 1. THAT DOING THEM THOU MAYEST LIVE, — with present life, long-lasting and prosperous. See what is said Levit. XVIII, 5.
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Vers. 2. YOU SHALL NOT ADD TO THE WORD WHICH I SPEAK TO YOU, NOR SHALL YOU TAKE AWAY FROM IT. — Heretics take these words rigidly and plainly in a universal sense, and from this they infer that no traditions are to be admitted, nor canons of the Pontiffs, nor ceremonies of the Church. But they speak ineptly and foolishly; for first, if it is so, then Joshua, the Prophets, Christ and the Apostles sinned against this law, who added many things to Moses and the Pentateuch. Secondly, Moses does not say, "which I write," but "which I speak to you": therefore the heretics perversely twist these words to the written word of God, so as to exclude what is handed down and received by the living voice of the speaker, that is, by tradition. Thirdly, if this is what Moses means, which is what the heretics want; then Moses contradicts himself. For in chapter XVII, verse 10, he commands under penalty of death to obey the decree of the priest and pontiff. Fourthly, otherwise all Kings, Emperors, Princes and Magistrates would sin against this law of God; for they have added many edicts to these laws and judgments of God. Fifthly, Calvin himself admits that the Apostles added certain rites and ceremonies, and thus new ones can be added; indeed he himself with his followers instituted a new form of the Church, new rites, new ministers, a new form of teaching, preaching, praying, governing, and administering the sacraments: thus also his Ministers every year establish and institute new constitutions in their Synods, which they certainly add to this word of God. Sixthly, Moses spoke these words to the Jews, not to Christians, and he commands them to keep circumcision and other sacred things and Sacraments of the old law, and to add nothing to them: therefore this law is properly ceremonial, and does not bind Christians, but Jews; otherwise the heretics ought to be circumcised, eat the Passover, wear fringes, etc.: for Moses speaks and commands these things here. Let us therefore grant to the heretics that these are to be understood as they wish; they will conclude nothing from this for their opinion: for these things were said to the Jewish people, who were small in number and confined in a small region, and the same rude and gross: hence to them was given a law distinguished by so many and so varied precepts, that it did not seem necessary to others; it is different with the new law, which was to be spread throughout the whole world; hence in it Christ, having delivered a few universal precepts, rightly committed other things to be ordained by the Pastors and Rectors of the Church, as Gabriel Vasquez rightly observes, I-II, Question XCV, article 1, disputation 152, chapter IV. I say therefore: The sense of this passage is, as if to say, To my precepts, which I am about to give to you in this chapter and the following, O Jews, you shall not add anything, namely something repugnant and contrary to them, especially something that brings in the worship and religion of Beelphegor, as follows, or of some other new god or idol. For Moses intends throughout this chapter and elsewhere in Deuteronomy to exclude these new gods and new religion and rite of sacred things. He therefore adds to the law of God, which commands that one God be worshipped, something who teaches that Baal, Astaroth, the sun, the moon and other gods are to be worshipped. Therefore "to the word" is the same as "against the word"; for thus על, that is, to, is taken for against, Psalm II, 2, Numbers XIV, 2. Thus Paul, Galatians I, 8, pronounces anathema on those who preach another gospel besides that which he preached: besides, that is, against; for he deals with those who wished to add Judaism to Christianity, and thus were overthrowing Christianity. By these words therefore: You shall not add, nor shall you take away, God commands only that his law be kept intact, so that nothing in it be corrupted or mutilated by adding or diminishing; but let it remain whole and sound, which in another phrase, in chapter V, verse 32, he says elsewhere: "You shall not turn aside to the right hand, nor to the left." Yet this is not opposed by one who moreover adds and observes the laws of parents or of human magistrates; unless parents or magistrates command something contrary to the law of God. Therefore by these words, "you shall not add," etc., he does not mean to say, you shall not observe anything other than what I now command; but in what I command you shall change nothing, by adding or diminishing, but shall do it entirely as I command, and not otherwise. Thus Bellarmine and others everywhere. Secondly, "you shall not add to the word which I speak to you," namely something as mine, or spoken or commanded by me; for it is not lawful for any man to vend his writings or precepts as precepts dictated by God, or as sacred Scriptures. A similar phrase is in Revelation, last chapter, verse 18: "I testify," he says, "to every one that heareth the words of the prophecy of this book, if any man shall add to these things, God shall add unto him the plagues written in this book." Otherwise, not only Christ and the Prophets, but the Jews themselves added many things to the law of God, such as the carvings and all the ornament of the temple, such as the feast of lots under Esther, the feast of the giving of fire, the feast of the dedication, etc. For these were sanctioned and instituted not by God, but by the Jews. Finally, these are not added, but rather included in the law of God, because the law of God commands obedience to parents, magistrates, pontiffs and their laws.
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Vers. 3. YOUR EYES HAVE SEEN ALL THINGS THAT THE LORD DID AGAINST BEELPHEGOR, — concerning which I have spoken in Numbers, chapter XXV.
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Verse 6. FOR THIS IS YOUR WISDOM AND UNDERSTANDING. — As if to say: The observance of these laws will show you to be wise and prudent, and taught most wisely, most holily and most chastely by God the most wise legislator, ruled, heard and defended by Him in all things. "He is wise," says St. Bernard, "to whom each thing tastes as it is," namely divine things as divine, human things as human, eternal things as eternal, fleeting things as fleeting. Plutarch relates in the Banquet of the Seven Sages that they disputed among themselves as to which people and which republic was best and most happy. First, he says, Solon answered: That in which the author of any injury is brought to justice and punished no less by the unharmed than by the one who was harmed. Second, Bias said: That in which all fear the law as a tyrant. Third, Thales: Where, he said, there are neither very rich nor very poor citizens. Fourth, Anacharsis: In which, while other things are valued, virtue is given a better condition and vice a worse. Fifth, Cleobulus: In which citizens fear reproach more than the law. Sixth, Pittacus: Where it is not permitted for the wicked to hold office, but is permitted for the good. Seventh, Chilo: In which laws are heard most, orators least. These are truly the marks of a republic, but more truly Moses here: "In which the people fear God and obey God's laws and will." This is indeed the wisest and most blessed republic.
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Verse 7. NOR IS THERE ANY OTHER NATION SO GREAT (so distinguished, of such dignity) THAT HAS GODS DRAWING NEAR TO IT, AS OUR GOD IS PRESENT TO ALL OUR SUPPLICATIONS. — For God seemed to dwell with Moses and the Hebrews in the tabernacle, to converse and speak with them, to resolve all doubts, to go before them in a pillar of cloud, and to direct and protect them in all things. Much more is God present to Christians, especially in the Venerable Sacrament, in which He Himself, true God and true man, not an angel, dwells with us corporally, really and essentially.
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Verse 9. FORGET NOT THE WORDS (that is, the things and portents) WHICH THY EYES HAVE SEEN. — Thus the word is taken for the thing, by metonymy as a sign for the thing signified, in Psalm XC, 3: "He hath delivered me from the snare of the fowler, and from the sharp word," that is, from the sharp and bitter thing; and Luke I, 37: "No word shall be impossible with God," that is, no thing.
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Verse 11. You came to the foot of the mountain (Sinai) which BURNED EVEN TO HEAVEN. — In Hebrew, to the heart of heaven, that is to the midst of heaven, that is to heaven itself. Understand by heaven here not the starry heaven, but the aerial or ethereal, in which are clouds. By a similar Hebraism it is said that Jonah, David and others were in the midst of the sea, in the midst of the waves, that is in the very great and vast sea, in the very vast waves.
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Verse 13. HE SHOWED YOU HIS COVENANT, — that is the law, which is the condition of the covenant made between you and God. TEN WORDS, — ten precepts, which were as it were ten conditions of the covenant. The Greeks call these ten words by the compound term δεκάλογον.
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Verse 15. THEREFORE KEEP DILIGENTLY YOUR SOULS. — The Hebrew with Vatablus you may translate more pregnantly thus: beware therefore carefully how dear your soul is to you, lest namely you violate the law of God, but keep it: for he who keeps it keeps his own soul. YOU SAW NO MANNER OF SIMILITUDE, etc., IN HOREB, — as if to say: in Sinai you heard God speaking, but you did not see Him by His essence, nor by any image; wherefore neither can you imitate, fashion, or express Him by making a statue of a man, woman, or other thing, thinking or imagining that God is such as is shown in that statue. The same was seen by certain Gentiles, among whom Statius thus sings: No image, however, no form committed to metal does God have; He delights to dwell in minds and hearts. When Agesilaus was urged to hear a certain man who beautifully imitated the nightingale's voice, he replied that he had heard the nightingale itself. The same should be said to the Jews by the Gentiles, inviting them to idols of God, namely, that they had heard God Himself in Sinai.
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Verse 16. LEST PERHAPS BEING DECEIVED YOU MAKE, etc., AN IMAGE OF MALE OR FEMALE, — as the Gentiles had gods, some male, some female. Indeed Trismegistus in the Poemander cap. I, III, VII, calls God male-female; for he says: ὁ Θεὸς ἀρσενόθηλυς, ζωὴ ϰαὶ φῶς, ἀπεϰύησε λόγον ἕτερον νοῦν δημιουργόν, that is, "God, male-female, being life and light, begat the Word, which produces another mind (the Holy Spirit)." But he calls God male-female, not because He truly has the sex of male and female, but because in begetting the Word He did alone what in human generation male and female do together. For God the Father begat His Word as a father, and likewise conceived as a mother: otherwise this expression is unusual and sounds ill.
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Vers. 19. DO NOT ADORE THOSE THINGS WHICH GOD CREATED FOR THE SERVICE OF ALL NATIONS. — For "which God created," in Hebrew it is "which God divided," so that in turn and as it were in divided time, they may serve individual nations and provinces, and provide light. See Gen. I, 14. Thus Rabanus. Hence the Jews fable that individual nations are ruled by their own star, but they themselves by God.
4:20
Vers. 20. But you, etc., he led you out of the iron furnace of Egypt, — namely out of the harshest servitude, which afflicted you most grievously, and which as it were a furnace burned you, and as it were iron enclosed you, so that no exit or escape whatsoever lay open. Thus in Isaiah XLVIII, 10, it is said: "I have chosen thee in the way of poverty;" for the poor are afflicted and burned by poverty, as it were by a way. Secondly, Moses here alludes to the burning of bricks, which the Hebrews made in Egypt and baked in brick furnaces, from which God freed them, leading them into Chanaan.
4:24
Vers. 24. BECAUSE THE LORD YOUR GOD IS A CONSUMING FIRE, — that is to say, God is the avenger of injury done to himself, and punishes it most severely, like fire laying waste all things. See the remarks on Exod. III, 2, and Hebr. XII, 29. Wherefore the Persians, considering the power of fire, terror, and other excellent qualities, worshipped it as a divinity. Hear Maximus of Tyre: "The Persians adore fire daily, namely as a sign of divinity, insatiable and devouring." When they sacrifice to it, giving it nourishment, they say: "Eat, fire, Lord." Fire was therefore for them sacred and eternal, which whenever the king led his army, like a great divinity, they carried before them placed upon silver altars. Thus Pierius, Hieroglyphics, book XXXVIII, chapter 46. Symbolically St. Gregory, homily 5 on Ezekiel: "God," he says, "is a consuming fire, because he renders the mind which he has filled pure from the rust of sins." St. Syncletica in the Lives of the Fathers, book V, tract. On Compunction: "Labor," she says, "is great and a mighty struggle for the impious who turn to God, and afterwards unspeakable joy. For just as those who wish to kindle fire are first covered with smoke, and from the trouble of smoke they weep, and thus obtain what they wish; for indeed it is written: Because our God is a consuming fire: so also must we kindle the divine fire in ourselves with tears and labors." GOD IS JEALOUS, — that is to say, God is zealous, does not tolerate a rival, but alone wishes to be supremely worshipped: concerning which see chapter V, verse 9.
4:26
Vers. 26. I CALL TO WITNESS AGAINST YOU THIS DAY HEAVEN AND EARTH, THAT YOU SHALL QUICKLY PERISH. — Note: Moses and the Prophets, by means of prosopopoeia, attribute life, sense, and testimony to irrational creatures, and invoke them as witnesses or judges for the most serious adjuration, by which they may pierce and move the people; especially heaven and earth, because these threats and punishments extend to all future generations: wherefore Moses, for the sake of preserving the memory of this prediction and threat, did not wish to call mortal witnesses, but heaven and earth, because they remain forever. These witnesses are therefore immortal and eternal, who shall persevere through all future times, and shall speak to God with silent voices that these things are true, and shall likewise cry out to men (especially to those reading these words of Moses) that these divine precepts are equally binding as these threats. For all creatures obey silently, consent, and bear witness to their Creator and to His law and ordinance. Whence Baruch, cap. III, vers. 34, says: "The stars gave their light in their watches, and were glad; being called upon, they said: Here we are; and with cheerfulness they gave light to Him that made them." Consequently, these same creatures silently, as it were, applauded and bore witness to these words of Moses; for he himself was the herald of God the Creator, as if to say: I call heaven and earth to witness, so that heaven, giving us light, and earth sustaining us, while I speak and decree these things, may in reality be silent witnesses that I have foretold these things to you. Again, so that, when the plagues which I here foretell to you shall come to pass, these same may be witnesses that my prediction and threats were true, and at the same time may be avengers and cooperators with God, who shall inflict these plagues upon you through heaven and earth. For, as the Wise Man says, cap. V, 21: "The whole world shall fight with Him against the unwise." Wherefore if these witnesses had life and voice, or if God should give them voice by miracle, as He sometimes has done, all with one voice would cry out and condemn the wicked; but as long as they do not have it, they shall cry out silently and with a mute voice, and shall condemn the wicked. Thus Isaias, cap. I, vers. 1, when he says: "Hear, O heavens, and give ear, O earth," uses prosopopoeia with respect to inanimate creatures, so that the discourse may be more weighty and full of indignation, and this first, so that he may signify that the Jews received all their good things from heaven and earth through God. Secondly, because the Jews worshipped the sun, moon, and stones, he now invokes these, as it were, as their judges. Thirdly and chiefly, because when they themselves would not hear God, he invokes inanimate things, which always obey God, so that the complaint and reproach may be most grave; he invokes them, I say, as mute witnesses, so that they may sometime be avengers of their Creator, so that heaven, as Rupertus says, may present itself to the Jews as bronze, earth as iron, but especially on the day of judgment, may heaven hurl thunderbolts upon them, and may earth open beneath them. Moses does similarly here, and in Deut. XXX, 19, and XXXI, 28, and XXXII, 1. Secondly, when he invokes heaven and earth as witnesses, he invokes all things that are in heaven and on earth, by metonymy, and especially angels and men, who are properly called witnesses. Thus Theodoret. So also the Poet says: You eternal fires, and inviolable divinity I call to witness. For the Platonists believed that the heavenly fires, that is, the stars, were animated by their intelligences, or presiding angels, whom they worshipped as lesser gods. In a similar manner, when we exorcise and adjure irrational creatures, the adjuration is not directed to them, because they do not understand it; but to the rational nature which presides over them and can move them, as St. Thomas says. Thus water, salt, and a house are exorcised: for partly the divine power is invoked, so that it may assist in the use of these things and restrain the power of the devil; partly by divine power the devil is commanded to depart and not to harm in these things. Thus locusts, mice, frogs, hail, tempests, etc., are exorcised, so that God may avert their damage, and the devil may not harm through them. See Dominicus a Soto, lib. VIII De Justitia, Quaest. III, art. 3.
4:29
Vers. 29. And when you shall seek there the Lord your God, YOU SHALL FIND HIM, IF INDEED YOU SEEK HIM WITH ALL YOUR HEART, AND WITH ALL THE AFFLICTION (namely in true contrition and conversion) OF YOUR SOUL. — In Hebrew it is, with all your soul. It intimates that true contrition, which reconciles the sinner to God, ought to proceed from love of God above all things; for this is to seek God with all your heart, and with all the affliction of your soul. Thus Suarez, III part., Quaest. LXXXV, art. 1, disp. IV, sect. 2.
4:30
Vers. 30. After all things shall have found you (overtaken you: this is a Hebraism). In the Last Days, — that is, in the end of the time in which the punishment inflicted upon you by God shall be completed, as if to say: After the plagues sent by God, at length you shall be wise, and shall return to Him. Thus Vatablus, Abulensis and others.
4:31
Vers. 31. NEITHER SHALL HE FORGET THE COVENANT, IN WHICH (that is, which; thus the Hebrew, Septuagint and Chaldean) HE SWORE TO YOUR FATHERS.
4:32
Verse 32. Ask concerning the days of old, — namely concerning the deeds which happened in the days of old. FROM THE HIGHEST HEAVEN TO THE HIGHEST THEREOF. — In Hebrew, from the end of heaven to the end thereof, that is from the East to the West, as if to say, Ask concerning those things which ever happened anywhere among men throughout the whole world. A similar phrase is in Matthew XXIV, 31. Thus Vatablus.
4:33
Verse 33. AS THOU HAST HEARD AND LIVED. — Thus the Roman, Hebrew, Chaldean and Septuagint versions. The Plantin edition therefore reads wrongly, and thou hast seen, as if to say, It was a miracle that thou didst hear the voice of God so terrible from Sinai and live, concerning which again in chapter V, 21.
4:34
Verse 34. IF GOD DID MAKE TO ENTER; — not changing place, but operation, namely calling, freeing and leading thee out of Egypt. AND HORRIBLE VISIONS, — because in the three days of Egyptian darkness God showed forth wonderful spectres to the Egyptians, and struck them with terror, as I said in Exodus X, 22 and following.
4:36
Verse 36. And in the land he showed a very great fire, — because fire seemed to proceed from Sinai; but the voice over it, that is from the air, seemed to be formed and to descend.
4:37
Verse 37. GOING BEFORE IN MIGHT, — by his angel, who went before the camp in a pillar of cloud, and who struck down and prostrated thy enemies, Exodus chapter XXIII, verse 20.
4:42
Verse 42. HE THAT SHALL KILL UNWILLINGLY, — namely unknowingly, ignorantly and inadvertently. Thus the Hebrew, Chaldean, Septuagint versions.
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Verse 48. Unto mount Sion, which is also Hermon. — This Sion therefore is different from the mount Sion of Jerusalem and the temple; for this Sion was on the other side of the Jordan, and in Hebrew it is written with shin: but the Sion of the temple is written with tsade; see what is said concerning this Sion in chapter III, verse 8.
4:49
Verse 49. The sea of the wilderness, — the Dead Sea, or the lake Asphaltites.
Machine translation from the Latin, not reviewed.
4:1
1. The Old Testament. - Traces of the solution are already contained in it. To escape from sin, first of all observance of the Law is necessary, recommended by God himself or by Moses and the Prophets in God's name (cf. Deut. 4:1 ff.; 6:4 ff.; 12:28 ff.; Lev. 18:5; Ezek. 18:5 ff.; cf. Tob. 12:9). At the same time, trust in the God who saves is required, as the Psalms especially inculcate, and above all faith in …
4:10
Horeb (Hebrew Hōrēb, «Drought», «Desolation»)
… burning bush, the divine command to Moses to return there to offer sacrifice after the departure from Egypt (Ex. 3:2-12; Acts 7:30 ff.); the assembly of the people of Israel with the terrible theophany and the so-called Sinaitic covenant (Ex. 19:18 ff.; Deut. 4:10, 15; 5:20; 18:16); the delivery of the tablets of the Law and their placement in the Ark (Deut. 9:8 ff.; 1 Kings 8:9; 1 Chron. 5:10); the promulgation of the Law (Mal. 4:4); the worship …
4:13
RAMOTH-GILEAD. - A Levitical and city of refuge in the tribe of Gad (Deut. 4:13; Josh. 20:8; 21:38; 1 Chron. 6:66), capital of the Solomonic district north and south of the Yarmuk (1 Kings 4:13), cause of bitter struggles between Israelites and Arameans, who long …
4:15
the ancient prohibition against producing images of a living being, whether of man or of animal (Ex. 20, 4; Deut. 4, 15-19), for which reason orthodox Judaism could not cultivate sculpture and painting, except for secondary ornamental purposes. …
The same severe prohibition, made by the Old Testament, of the use of images (e.g.: Ex. 20, 4 ff.; Lev. 26, 1; Deut. 4, 15; 27, 15; Job 24, 19), was not only not absolute, as appears from the sculptures of Solomon's temple, but was evidently motivated only by the practical danger of idolatry, in which …
4:35
… Furthermore, monotheism is already found in the patriarchal times in a very clear manner (Gen. 18:25; 24:3; Deut. 4:35; 39; 6:4). Today less insistence is placed on the various local designations (such as "God of Bethel" in Gen. 31:13 etc.), exploited as signs of a supposed polytheism; they are only the …
4:38
… guiltless by necessity, like children — since open or hidden violence is the prerogative of the masters of the world — these men, who can hope for nothing except from God, "will enter into possession of the land" promised to Abraham (Gen. 15:7-8, 18; Deut. 4:38) and to the people of Israel (Ex. 3:8, 17). This "land" full of delights ("milk and honey": Ex. 13:5; 33:3) represents the messianic Kingdom.
4:41
… right of asylum was established and six cities were designated where those guilty of involuntary bloodshed (qui nolens sanguinem fuderit) could find safe refuge while the trial against them was being conducted (Ex. 21, 13-14; Num. 35, 6 and 11-34; Deut. 4, 41-43). The benefit of asylum was extended also to citizens of another nationality or religion; excluded from it were those guilty of crimes such as theft, adultery, etc. The guilty party …
… king: cf. I Sam. 8, especially vv. 6-9, 18 and I Sam. 10, 25, according to which the "statute of the kingdom" was written by Samuel); Ex. 16, 35 (which, if it is by Moses, was added at the end of his life); Num. 32, 41-42; Gen. 36, 31-43 (cf. v. 31); Deut. 4, 41 ff.; 19, 7; elements of Deut. 14 and 26; etc.
applications of the law are narrated: for the region east of the Jordan the cities of Bosor (v.) in Reuben, Ramoth Gilead in Gad and Golan in Manasseh were designated (Deut. 4:41-43). Moses then recalled the obligation to choose three other cities in the part west of the Jordan (ibid. 19:1-14), adding new practical cases for the application of the law: the cities …
4:43
… Bēšer). - 1. - A Levitical city, counted among the cities of refuge (Deut. 4:43; Josh. 20:8; 21:30; 1 Chron. 6:78), commonly identified with Bušel-Harīrī, at the southern base of the plateau of Trachonitis, or else with Barazēn east of Ḥesbān in southern Ammonitis. …
4:46
… The "valley" of P. (Deut. 3:29; 4:46; 34:6) therefore corresponds to the Wādi 'Ajūn Mūsā, which separates the two ranges. …
… Since the king had refused passage to the Hebrews, they decided to open the way by arms: in a few actions S. was overwhelmed, was killed, and his territories remained an Israelite conquest (Num. 21:21 ff.; 32:33; Deut. 1:4; 2:24 ff.; 3:2-6; 4:46; 29:7; 31:4; cf. Josh. 2:10 etc.).
4:47
… millennium, the most recent (the "Amorites", v.) ca. the year 2000. Sometimes, however, the Old Testament distinguishes between Canaanites and Amorites, calling Amorites not only the pre-Israelite inhabitants of Transjordan (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 ff.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), but also a part of the inhabitants of Palestine proper, that is, those dwelling in the mountain (Deut. 1, 7.19.20.44: people …
4:48
22, 36; inscription of Meïa, line 26); later it constituted the southern limit of the tribe of Reuben (Jos. 13, 9, 16), that is, of the Israelite transjordanian territory (Deut. 3, 12; 4, 48).
4:49
The parts of the A. named in the Old Testament are: the Dead Sea (v.) jām ha-'arābhāh, "sea of the A." (Deut. 3:17; 4:49; Josh. 3:16; 12:3; 2 Kings 14:25; Vulgate: "mare solitudinis"), 'arbhāth Jērīhā (Vulgate: "campestria urbis Iericho"; Josh. 4:13; 5:10) and 'arbhāth Mō'āh (Vulg.: "campestria Moab"; …
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.