The people is put in mind of God’s dealings with them, to the end that they may love him and serve him.
The people is put in mind of afflictions which happened in the deserte, and of benefites as wel past, as promised 11. to the end they loue and serue God more effectually.
1All the commandments, that I command thee this day, take great care to observe: that you may live, and be multiplied, and going in may possess the land, for which the Lord swore to your fathers.Procura diligentemente di osservare tutti i comandamenti, che io oggi ti annunzio; affinché possiate vivere, e moltiplichiate ed entriate a possedere la terra promessa dal Signore con giuramento a' padri vostri.EVERIE commandement, that I command thee this day, take diligent heede that thou doe it: that you may liue, and be multiplied, and entring in may possesse the Land, for the which our Lord sware to your fathers.Omne mandatum, quod ego præcipio tibi hodie, cave diligenter ut facias, ut possitis vivere, et multiplicemini, ingressique possideatis terram, pro qua juravit Dominus patribus vestris. 2And thou shalt remember all the way through which the Lord thy God hath brought thee for forty years through the desert, to afflict thee and to prove thee, and that the things that were in thy heart might be made known, whether thou wouldst keep his commandments or no.Tu terrai a memoria tutto il viaggio che il Signore Dio tuo ti fece fare per quarant'anni nel deserto per umiliarti, e per far prova di te, e affinché si rendesse manifesto quel che tu avevi nel cuore, se tu fossi, o no per adempire i suoi comandamenti.And thou shalt remember al the iourney, through the which the Lord thy God hath brought thee fourtie yeares by the desert, that he might afflict and proue thee, and that the thinges that were in thy hart might be made knowen, whether thou wouldest keepe his commandementes or not.Et recordaberis cuncti itineris, per quod adduxit te Dominus Deus tuus quadraginta annis per desertum, ut affligeret te, atque tentaret, et nota fierent quæ in tuo animo versabantur, utrum custodires mandata illius, an non. 3He afflicted thee with want, and gave thee manna for thy food, which neither thou nor thy fathers knew: to shew that not in bread alone doth man live, but in every word that proceedeth from the mouth of God.Ti afflisse colla penuria, e ti diè per cibo la manna non conosciuta da te, né da' padri tuoi, per farti vedere, come non di solo pane vive l'uomo, ma di qualunque cosa, che Dio avrà ordinato.He afflicted thee with penurie, and gaue thee for meate Manna, which thou knewest not nor thy fathers: for to shew vnto thee that not in bread onlie a man liue, but in euerie word that procedeth from the mouth of God.Afflixit te penuria, et dedit tibi cibum manna, quod ignorabas tu et patres tui: ut ostenderet tibi quod non in solo pane vivat homo, sed in omni verbo quod egreditur de ore Dei. 4Thy raiment, with which thou wast covered, hath not decayed for age, and thy foot is not worn, lo this is the fortieth year,La tua veste, ond'eri coperto, non venne meno per la vecchiezza, e il tuo piede non rimase pesto, ecco che questo è il quarantesimo anno.Thy rayment, wherwith thou wast couered, hath not decayed for age, and thy foote is not worne, loe this is the fourtith yeare.Vestimentum tuum, quo operiebaris, nequaquam vetustate defecit, et pes tuus non est subtritus, en quadragesimus annus est: 5That thou mayst consider in thy heart, that as a man traineth up his son, so the Lord thy God hath trained thee up.E ripensa in cuor tuo, che in quella guisa che un uomo corregge il suo figliuolo, così il Signore Dio tuo ti corresse.That thou mayest recount in thy hart, that as a man disciplineth his sonne, so the Lord thy God hath disciplined thee,ut recogites in corde tuo, quia sicut erudit filium suum homo, sic Dominus Deus tuus erudivit te,
6That thou shouldst keep the commandments of the Lord thy God, and walk in his ways, and fear him.Affinché tu osservi i comandamenti del Signore Dio tuo, e cammini nelle sue vie, e lo tema:that thou shouldest keepe the cōmandementes of the Lord thy God, & walke in his wayes, and feare him.ut custodias mandata Domini Dei tui, et ambules in viis ejus, et timeas eum. 7For the Lord thy God will bring thee into a good land, of brooks and of waters, and of fountains: in the plains of which and the hills deep rivers break out:Conciossiaché il Signore Dio tuo t'introdurrà in questa terra buona, terra di rivi, e di laghi e di fontane: dove e ne' piani, e ne' colli zampillano sorgenti perenni:For the Lord thy God wil bring thee in vnto a good land, a land of riuers & waters and of fountaynes: in the plains wherof and mountaynes deepe floudes gush out:Dominus enim Deus tuus introducet te in terram bonam, terram rivorum, aquarumque et fontium, in cujus campis et montibus erumpunt fluviorum abyssi: 8A land of wheat, and barley, and vineyards, wherein fig trees and pomegranates, and oliveyards grow: a land of oil and honey.Terra da grano, da orzo, e da viti, dove nascono e fichi, e meligranati, e uliveti: terra di olio e di miele,a land of wheate, of barley & vineyardes, wherein figge trees and pomegranates, and oliueyardes doe grow: a land of oyle and honie.terram frumenti, hordei ac vinearum, in qua ficus, et malogranata, et oliveta nascuntur: terram olei ac mellis, 9Where without any want thou shalt eat thy bread, and enjoy abundance of all things: where the stones are iron, and out of its hills are dug mines of brass:Dove senza risparmio mangerai il tuo pane, e goderai abbondanza d'ogni bene: terra, di cui le pietre son ferro, e da' monti si scavan metalli:Where without any penutie thou shalt eate thy bread, and enioy abundance of al thinges: whose stones are yron, and out of the mountaynes therof are digged metalles of brasse:ubi absque ulla penuria comedes panem tuum, et rerum omnium abundantia perfrueris: cujus lapides ferrum sunt, et de montibus ejus æris metalla fodiuntur: 10That when thou hast eaten, and art full, thou mayst bless the Lord thy God for the excellent land which he hath given thee.Affinché quando tu avrai mangiato, e sarai satollo, tu renda grazie al Signore Dio tuo dell'ottima terra, ch'egli ti ha dato.that when thou hast eaten, and art ful, thou mayest blesse the Lord thy God for the excellent land, which he hath geuen thee.ut cum comederis, et satiatus fueris, benedicas Domino Deo tuo pro terra optima, quam dedit tibi.
11Take heed, and beware lest at any time thou forget the Lord thy God, and neglect his commandments and judgments and ceremonies, which I command thee this day:Sta vigilante, e guardati dal dimenticarti giammai del Signore Dio tuo, e dal trascurare i comandamenti di lui, e le leggi, e le cerimonie, che io oggi ti annunzio:Obserue, and beware lest at any time thou forget the Lord thy God, and neglect his commandementes and iudgementes and ceremonies, which I command thee this day:Observa, et cave nequando obliviscaris Domini Dei tui, et negligas mandata ejus atque judicia et cæremonias, quas ego præcipio tibi hodie: 12Lest after thou hast eaten and art filled, hast built goodly houses, and dwelt in them,Abbi cura, che quando avrai mangiato, e sarai satollo, quando avrai edificate di belle case, e le abiterai,lest after thou hast eaten and art filled, hast built goodlie houses, and dwelled in them,ne postquam comederis et satiatus fueris, domos pulchras ædificaveris, et habitaveris in eis, 13And shalt have herds of oxen and flocks of sheep, and plenty of gold and of silver, and of all things,E avrai mandre di buoi, e greggi di pecore, e copia d'oro, d'argento, e di tutte le cose,and shalt haue heardes of oxen and flockes of sheepe, of gold and siluer, and of al thinges plentie,habuerisque armenta boum, et ovium greges, argenti et auri, cunctarumque rerum copiam, 14Thy heart be lifted up, and thou remember not the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage:Non s'inalberi il cuor tuo, onde non ti ricordi del Signore Dio tuo, che ti trasse dalla terra d'Egitto, dalla casa di schiavitù.thy hart be lifted vp, and thou remember not the Lord thy God, that brought thee out of the Land of Aegypt, out of the house of seruitude:elevetur cor tuum, et non reminiscaris Domini Dei tui, qui eduxit te de terra Ægypti, de domo servitutis, 15And was thy leader in the great and terrible wilderness, wherein there was the serpent burning with his breath, and the scorpion and the dipsas, and no waters at all: who brought forth streams out of the hardest rock,E fu tuo condottiere nel deserto grande e terribile, dove erano serpenti, che abbruciavan col fiato, e scorpioni, e dipsadi, e total mancanza di acqua: il quale da durissima pietra fe' sgorgare de' rivi.and was thy conductor in the huge and terrible wildernesse, wherein was the serpent burning with his breath, and the scorpion and the dipsas, and no waters at al: who brought forth riuers out of the hardest rocke,et ductor tuus fuit in solitudine magna atque terribili, in qua erat serpens flatu adurens, et scorpio, ac dipsas, et nullæ omnino aquæ: qui eduxit rivos de petra durissima, 16And fed thee in the wilderness with manna which thy fathers knew not. And after he had afflicted and proved thee, at the last he had mercy on thee,E ti cibò nel deserto colla manna non conosciuta da' padri tuoi. E dopo di averti afflitto e provato, ebbe alla fine misericordia di te.and fed thee with Manna in the wildernesse, which thy fathers knew not. And after he had afflicted and proued thee, at the last he had mercie vpon thee,et cibavit te manna in solitudine, quod nescierunt patres tui. Et postquam afflixit ac probavit, ad extremum misertus est tui, 17Lest thou shouldst say in thy heart: My own might, and the strength of my own hand have achieved all these things for me.Affinché tu in cuor tuo non dicessi: Il mio valore, e il mio braccio forte hanno prodotto a me tutti questi beni.lest thou shouldest say in thy hart: Myne owne force, and the strength of myne owne hand, haue archieued al these thinges for me.ne diceres in corde tuo: Fortitudo mea, et robur manus meæ, hæc mihi omnia præstiterunt:
18But remember the Lord thy God, that he hath given thee strength, that he might fulfil his covenant, concerning which he swore to thy fathers, as this present day sheweth.Ma ti ricordi, come il Signore Dio tuo è quegli che ti diè forza affin di adempire il patto fermato con giuramento co' padri tuoi, come il dì d'oggi dimostra.But remember the Lord thy God, that he hath geuen thee strength, that he might fulfil his couenant, concerning which he sware to thy fathers, as this present day sheweth.sed recorderis Domini Dei tui, quod ipse vires tibi præbuerit, ut impleret pactum suum, super quo juravit patribus tuis, sicut præsens indicat dies. 19But if thou forget the Lord thy God, and follow strange gods, and serve and adore them: behold now I foretell thee that thou shalt utterly perish.Ma se tu dimentico del Signore Dio tuo andrai dietro agli dii stranieri, e loro renderai culto, e gli adorerai, ecco che io ti profetizzo, che tu andrai totalmente in ruina.But if forgetting the Lord thy God, thou shalt folow strange goddes, and shalt serue and adore them: behold now I foretel thee that thou shalt perish vtterly.Sin autem oblitus Domini Dei tui, secutus fueris deos alienos, coluerisque illos et adoraveris: ecce nunc prædico tibi quod omnino dispereas. 20As the nations, which the Lord destroyed at thy entrance, so shall you also perish, if you be disobedient to the voice of the Lord your God.Appunto come quelle nazioni, le quali dal Signore sono state distrutte alla tua venuta: così voi pur perirete, se sarete disobbedienti alla voce del Signore Dio vostro.As the Nations, which our Lord destroyed at thyne entrie, so shal you also perish, if you be disobedient to the voice of the Lord your God.Sicut gentes, quas delevit Dominus in introitu tuo, ita et vos peribitis, si inobedientes fueritis voci Domini Dei vestri.
8:1
Year of the World 2553.
8:2
Calmet
Prove, which is done frequently by posterity also, ver. 3, 12, 14. After trying the fidelity of his people by various means, to make them sensible of their own weakness and inability to do good, God takes pity on them, ver. 16. (Calmet)
Haydock
Known. Hebrew, "to know (by experience) what was in thy heart, whether," etc. The original term signifies also to make known to others, Genesis 22:12. (Haydock)
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Challoner
Not in bread alone, etc. that is That God is able to make food of what he pleases for the support of man. (Challoner)
Obedience to his law will ensure a happy life, ver. 1.
God can support a person's life without any sustenance, as he did Moses, Elias, etc., for a long time. When the usual food is wanting, he can send some of a supernatural kind, as he did the manna.
St. Chrysostom
Word. Hebrew, "by whatever proceedeth," etc. The Septuagint and our Saviour (Matthew 4:4,) cite it, however, agreeably to the Vulgate. The word of God and Jesus Christ nourish our souls. (St. Chrysostom)
Calmet
Philo says, "God feeds us with his most universal word...which is more ancient than the creation." (Calmet)
Tirinus
God could make the most poisonous things afford more nutrition, if he commanded us to eat them, than even the most delicious viands. (Abulensis) (Tirinus)
Worthington
God can make food of whatever He pleases, or sustain men without meat. (Worthington)
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Calmet
Worn, for want of shoes, chap. 29:5. (Chaldean) This miracle of the Hebrews, being so well provided with raiment in a desert country, is mentioned, 2 Esdras 9:21. Cosmas (B. v.) allows only that merchants constantly supplied them, and Abenezra thinks that they had brought plenty for change out of Egypt. (Calmet)
Haydock
But the Scripture seems to acknowledge something more wonderful; namely, the good condition of the people's feet, and of their garments, after they had been worn for such a length of time. As their numbers had not increased, the children might be supplied with the clothes of the deceased; so that there is no need of making the miracle still greater, by asserting, as some have done, that the garments grew larger with the bodies of those who wore them. (Haydock)
Tirinus
The miracle was in favour both of good and bad, like manna, etc. (Tirinus)
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Up, by mildness and correction alternately. Hebrew, "chastiseth thee," Proverbs 3:12.
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Haydock
Out. The Jordan was the only river of consequence; but there were many torrents, etc., which rendered the country very different from that where they had been travelling for 40 years. (Haydock)
Calmet
Hebrew, "of fountains, of abysses, which spring in vales and on mountains," having their origin in the sea. (Chaldean; Ecclesiastes 1:7.) "Judea is famous for its waters," says Solinus, (35,) "and the Jordan, a most enchanting river, runs through regions of equal beauty." (Calmet)
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Du Hamel
Honey, extracted from dates. (Du Hamel)
Haydock
Almost all the luxuries of the earth might be found in the promised land; so that it was justly said to flow with milk and honey. (Haydock)
8:9
Iron, equal in hardness, and used to cut things, in the same manner as we use iron or steel, Isaias 60:17.
Eusebius † AD 339
Brass. There were mines of both in Mount Libanus; and David collected great quantities of such metals from Coelosyria, 3 Kings 18:8., and 1 Paralipomenon 22:3, 14. Sidon was noted for its brass. (Homer, Odyssey 15:425.) Sarepta probably took its name from the "foundry" established there. Dan and Aser had abundance of iron and of brass, Deuteronomy 33:25.; Ezechiel 27:19. Cadmus brought from this country the art of melting gold, etc., into Greece. (Pliny, [Natural History?] 7:56. In latter ages, many Christians were condemned to work in the mines of Palestine. (Eusebius)
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Menochius
Bless, not forgetting to give thanks after meat, as well as to beg God's blessing before: for it is sanctified by the word of God and prayer, 1 Timothy 4:45. (Menochius)
Fagius
In all things give thanks, 1 Thessalonians 5:18. Our Saviour did so at the last supper, Matthew 26:26. At taking the cup, the Jews say, "Blessed be thou, O Lord, who createdst the fruit of the vine." At the end of the repast, one of the most dignified at table, holding a cup full of wine, says, "Let us bless Him, who has fed us with his goods, and who preserves our life by his goodness;" and all answer, "Blessed be He from whom we have received food and life:" after which a long prayer is recited. (Fagius)
Calmet
In compliance with this custom, our Lord took the cup after supper, and recited (Haydock) or sung a hymn, Luke 22:20., and Matthew 26:30. (Calmet)
8:15
Tirinus
Breath. Hebrew saraphh, or the basilisk, as it is rendered, Isaias 30:6. It destroys both the grass and animals, by the burning infection of its breath. (Galen; Pliny, [Natural History?] 8:19. See Numbers 21:6. (Tirinus)
Scorpion stings with its tail.
Challoner
Dipsas. A serpent whose bite causes a violent thirst: from whence it has its name; for in Greek, dipsa signifies thirst. (Challoner)
Calmet
It is impossible to quench this thirst, (Worthington) and those who are bitten by this serpent can discharge no water. (Calmet)
Tirinus
They drink till they burst, unless they can procure some treacle, or remedy against the poison. (Dioscorides) (Tirinus)
Haydock
Some translate the Hebrew, "scorpions, and (at the place of) drought, where there was no water: he brought," etc., whether Tsommaon be the name of a particular place, (Isaias 35:7.; Onkelos; Calmet) or it may be applied to the greatest part of that desert, where the want of water so often occasioned the murmurs of the people. (Haydock)
8:17
For me. Hebrew, "hath procured me this wealth," or strength, ver. 18.
8:19
Calmet
Thee. Hebrew, "I attest this day against you, (Septuagint add heaven and earth,) that you shall," etc. God had already forbidden the worship of strange gods, Exodus 20:3. He now threatens to punish the transgressors most severely. All nations have deemed it criminal to abandon the religion of their ancestors, unless when there were evident proofs of its absurdity, as was the case when so many embraced the doctrine of Jesus Christ, for which they were so cruelly persecuted. The Athenians would not suffer a word to be spoken against their gods; (Josephus, contra Ap. ii.) and Cicero (Leg. ii.) lays down this as a law, "Let no one have gods to himself, nor any new ones: let him not adore, even in private, strange gods; unless they have been publicly acknowledged." (Calmet)
8:20
Destroyed. Hebrew, "destroys." Some were already subdued, others on the brink of ruin.
Haydock
Disobedient to. God punished this sin in the most exemplary manner. (Haydock)
8:3
Not in bread alone, etc.... That is, that God is able to make food of what he pleases for the support of man.
8:15
The Dipsas.... A serpent whose bite causeth a violent thirst; from whence it has its name, for in Greek dipsa signifies thirst.
8:3
God is able to make foode of what he plesse, or to sustaine men without ••cate.
8:15
A serpent lesse then a scorpion, making those whom he byteth to die of thirst Sol••us in polyhist. cap. de Africa.
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St Cyprian of Carthage † AD 258 On the Mortality 11
… a contrite and humbled heart God does not despise;” since also in Deuteronomy the Holy Spirit warns by Moses, and says, “The Lord thy God will vex thee, and will bring hunger upon thee; and it shall be known in thine heart if thou hast well kept His commandments or no.”
John Cassian † AD 435 The Conferences of John Cassian 6.11
… or this which is said to the people in Deuteronomy by Moses: “And thou shalt remember all the way through which the Lord thy God hath brought thee for forty years through the desert, to afflict thee and to prove thee, and that the things that were in thy heart might be made known, whether thou wouldst keep His Commandments or no:”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.16.3
… and He fed them with manna, that they might receive food for their souls ( uti rationalem acciperent escam ); as also Moses says in Deuteronomy: “And fed thee with manna, which thy fathers did not know, that thou mightest know that man doth not live by bread alone; but by every word of God proceeding out of His mouth doth man live.”
St Irenaeus of Lyons † AD 202 Against Heresies 5.21.2
… For, when tempting Him, he said, “If thou be the Son of God, command that these stones be made bread.” But the Lord repulsed him by the commandment of the law, saying, “It is written, Man doth not live by bread alone.”
Tertullian † AD 220 On the Resurrection of the Flesh 61
… But even in the present life there may be cessations of their office for our stomachs and our generative organs. For forty days Moses and Elias fasted, and lived upon God alone. For even so early was the principle consecrated: “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
Tertullian † AD 220 On Fasting 6
… Through them, to wit, had “the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart” obstructed by the “fats” of which He had expressly forbidden the eating, teaching man not to be studious of the stomach.
Origen † AD 254 Origen De Principiis 2.11.3
… and will there come to a truer and clearer knowledge of that which here has been already predicted, viz., that “man shall not live by bread alone, but by every word which proceedeth from the mouth of God.”
Novatian † AD 258 On the Jewish Meats 5
… Whosoever is thus fed, feeds also with Christ. Such a banqueter is God’s guest: these are the feasts that feed the angels, these are the tables which the martyrs make. Hence is that word of the law: “Man doth not live by bread alone, but by every word which proceedeth out of the mouth of God.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.17
92. In all things he was accustomed both to be full and to be hungry. Blessed is he that knows how to be full in Christ. Not corporal, but spiritual, is that satiety which knowledge brings about. And rightly is there need of knowledge: “For man lives not by bread alone, but by every word of God.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.7
… Shall we then expel those who are wont to supply us with food, are we unwilling to feed in a time of need those who have fed us all along? How great is the assistance which they supply even at this time. “Not by bread alone does man live.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 53
To establish this, Christ Himself said, “How many sparrows do ye exceed in value?” And He said it, teaching them not to put their confidence in wealth and land and seeds; for it is not these that feed us, but the word of God.
St Jerome † AD 420 The Letters of St. Jerome 130.10
… Elijah on the other hand after forty days of fasting was carried in a fiery chariot into heaven. For forty days and forty nights Moses lived by the intimate converse which he had with God, thus proving in his own case the complete truth of the saying, “man doth not live by bread only but by every word that proceedeth out of the mouth of the Lord.”
John Cassian † AD 435 The Conferences of John Cassian 8.21
… “Thou shalt not give thy daughter to his son to wife, nor shalt thou take a wife of his daughters to thy son; for they shall seduce your hearts to depart from your God, and to follow their gods and serve them.”
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Tertullian † AD 220 An Answer to the Jews 3
… For Israel—who had been known to God, and who had by Him been “upraised” in Egypt, and was transported through the Red Sea, and who in the desert, fed forty years with manna, was wrought to the semblance of eternity, and not contaminated with human passions, or fed on this world’s
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Pseudo-Clement The Recognitions of Clement 2.45
… because neither could it excuse the first woman, that she had unhappily believed the serpent; but she was condemned to death, because she believed badly. For this cause therefore, Moses, also commending the faith of one God to the people, says, ‘Take heed to thyself, that thou be not seduced from the Lord thy God.’
8:12
Tertullian † AD 220 The Five Books Against Marcion 4.15
… Accordingly, in Deuteronomy, Moses says: “Lest, when thou hast eaten and art full, and hast built goodly houses, and when thy herds and thy flocks multiply, as well as thy silver and thy gold, thine heart be then lifted up, and thou forget the Lord thy God.”
Tertullian † AD 220 The Five Books Against Marcion 4.39
… and so that day come upon them unawares, like a snare” —if indeed they should forget God amidst the abundance and occupation of the world. Like this will be found the admonition of Moses,—so that He who delivers from “the snare” of that day is none other than He who so long before addressed to men the same admonition.
Tertullian † AD 220 On Fasting 6
… “Lest, when thou shalt have eaten, and drunken, and built excellent houses, thy sheep and oxen being multiplied, and (thy) silver and gold, thy heart be elated, and thou be forgetful of the Lord thy God.”
St Jerome † AD 420 Against Jovinianus 2.10
… Moses boldly broke the tables: for he knew that drunkards cannot hear the word of God. “The beloved grew thick, waxed fat, and became sleek: he kicked and forsook the Lord which made him, and departed from the God of his salvation.” Hence also it is enjoined in the same Book of Deuteronomy:
John Cassian † AD 435 The Conferences of John Cassian 5.15
… and was thy leader in the great and terrible wilderness.”
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St John Chrysostom † AD 407 Homilies on Ephesians 23
… Spiritual drink we have, not water, that springs forth from the Rock. So have we too our encampment ( Rev. xx. 9 .), and we dwell in the desert even now; for a desert indeed without virtue, is the earth even now, even more desolate than that wilderness. Why was that desert so terrible? Was it not because it had scorpions in it, and adders? (
St Jerome † AD 420 The Letters of St. Jerome 7.3
3. You tell me that Bonosus, like a true son of the Fish, has taken to the water. As for me who am still foul with my old stains, like the basilisk and the scorpion I haunt the dry places.
St Jerome † AD 420 The Letters of St. Jerome 69.6
… His destruction is thus described in the book of Psalms: “Thou didst endow the sea with virtue through thy power: thou brakest the heads of the dragons in the waters: thou brakest the heads of leviathan in pieces.” For this reason adders and scorpions haunt dry places
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
He is named Christ from being as man anointed with the Holy Ghost, and called our High Priest, Apostle, Prophet and King. Long ago the divine Moses exclaimed “The Lord thy God will raise up unto thee a prophet, from the midst of thee, of thy brethren, like unto me.”
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St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 16
… It is impossible to suppose that so great a teacher as the apostle was ignorant of the law of God, which proclaims the following in Deuteronomy: “Say not in thine heart, My own strength and energy of hand hath wrought for me this great power; but thou shalt remember the Lord thy God, how it is He that giveth thee strength to acquire such power.”
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1. EVERY COMMANDMENT, WHICH I COMMAND THEE THIS DAY, BEWARE DILIGENTLY THAT THOU DO IT. — "Beware," that is, carefully observe, and, as it is in Hebrew, keep, and this because this ought to be done for God, and from the commandment of God; for, as Abulensis rightly says: "If men serving earthly masters, on account of their reverence, are most attentive lest anything be lacking in their service; how attentive and careful ought we to be, when we serve God, or do any of his commandments! because the reverence of God, equally as his majesty, differs infinitely from the reverence and majesty of men. Therefore we ought to do the commandments of God with great fear, taking the greatest care lest anything be lacking there; hence it is said in Psalm II: Serve the Lord in fear, and rejoice unto him with trembling; and elsewhere: Cursed is he that doth the work of the Lord deceitfully. This reverence and caution therefore is signified by beware that thou do it, that is, be very attentive to these things." Thus far Abulensis.
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3. HE AFFLICTED THEE WITH WANT. — For in the desert the Hebrews found neither flesh, nor crops, indeed often not even vegetables: whence they murmured, and therefore God gave them manna, as is clear from Exodus XVI, 3. Morally learn here that God feeds those whom he afflicts with want with manna, that is, with spiritual food, so that those who fast in the belly may be refreshed in the mind; so that those who lack earthly consolations may abound in heavenly ones. Just as conversely, those who abound in human consolations are destitute of divine ones; hence also the children of Israel, as soon as they tasted the fruits of the land of Canaan, lost the manna from heaven, Joshua V, 12. Thus Jacob, poor and wretched, fleeing from Esau, saw a ladder reaching to heaven, and God leaning upon it, Genesis XXVIII, 12. Thus St. John in exile, afflicted with hunger and hardships, saw those sublime mysteries of the Apocalypse. Thus Stephen in his stoning saw Jesus standing at the right hand of the power of God. Hence Christ assigns this sign of his to the disciples of John, predicted by Isaiah: "The poor have the gospel preached to them," Matthew XI, 5. And St. James, epistle chapter II, verse 5: "Hath not God, he says, chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him?" "Thus the Religious is poor in his cell, rich in conscience," says St. Bernard. And the Apostle, II Corinthians IV, when he had said verse 8: "We are troubled on every side, but not distressed; we are straitened (afflicted with want), but not destitute," adds verse 16: "For which cause we faint not; but though our outward man is corrupted, yet the inward man is renewed day by day. For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory. "
THAT HE MIGHT SHOW THEE, THAT MAN LIVETH NOT BY BREAD ALONE (for He sustained you in the desert for 40 years, without bread, by manna), BUT BY EVERY WORD THAT PROCEEDETH OUT OF THE MOUTH OF GOD. — In Hebrew, by every word that proceedeth from the mouth of the Lord, man shall live, that is to say, Man shall live by whatever thing God has commanded, or ordained for the sustenance of human life, as the Jews lived by manna; so much so, says Abulensis, that if God should command us to eat serpents, basilisks, stones, bronze, etc., we would be better nourished by them than by the most delicate foods; indeed if He should will it, or command it, we would live without any food at all; as Simeon Stylites spent twenty-eight Lents without food and drink, and Christ lived 40 days without food in the desert, and when the devil tempted Him as to gluttony, He answered from those very words: "Man liveth not by bread alone," etc. Thus also Elias, Moses and others lived long without food. Something similar still happens in the Saints who, intent upon prayer and contemplation, are nourished by spiritual delights, which extinguish the memory and appetite for food and sensible things. Thus Cassianus, Collation XIX, chapter IV, relates concerning Abbot John, that occupied with spiritual delights, he did not remember whether he had eaten the day before or not. Note the Hebraism: A word has gone forth from someone, or from the mouth of someone, that is, it has pleased him, it is his will, or it is his decree. Thus Laban says with his men, Gen. XXIV, 50: "The word has gone forth from the Lord, we cannot speak to thee anything else beyond His pleasure," that is to say, It pleases the Lord that Rebecca marry Isaac, we cannot and ought not to resist God's pleasure; and Jer. XLIV, 17, the impious Jews say: "We will do every word that shall go forth from our mouth," that is, whatever shall please us. Mystically, St. Ambrose in Luke IV: Man lives, he says, by every word of God, that is, by the nourishment of the heavenly word, by which the soul is fed, in comparison with which bodily hunger is to be neglected; and such a word is, first, Christ; second, Holy Scripture; third, prayer and the inspiration of God. Some wish this sense to be literal, but from what has been said it is evident that it is mystical.
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4. YOUR GARMENT BY WHICH YOU WERE COVERED DID NOT FAIL BY REASON OF AGE. — Because, says Aben-Esra, manna was of such a temperament that it did not produce sweat, by which garments are worn out and become old. But this was not sufficient here; for garments are worn out by use alone, especially if someone makes a journey. There was therefore a miraculous durability, granted by God for 40 years to the garments of the Hebrews, so that they would in no way be torn or worn. Hence these garments appear to have grown with the little ones; for otherwise those garments would not have fitted the bodies of those growing, and thus the Hebrews, having become larger, would have had to go naked; for whence would each one in such a multitude have obtained other garments for himself? Thus Abulensis. Thus the garments of St. Apollonius (who was the father of 500 monks, a man of wonderful holiness) did not grow old, says Palladius in the Lausiac History, cap. LII, although he lived in the desert of Thebaid for 40 years, just as the Hebrews did. God wrought a similar miracle for St. Abraham the Hermit, which St. Ephrem, who was familiar with him, recounts in his Life: "His appearance was," he says, "like the flower of a rose; for he was sustained by divine grace in all things, and enjoyed the joy of spiritual gladness. Moreover, at the hour of his falling asleep he was seen with such a beautiful countenance, as if he had been attended by the company of angels. But another wonderful work of God's grace was seen in him, namely that throughout all fifty years of his abstinence, the hair shirt in which he was clothed, he never changed, and it served him so perseveringly to the end of his life, that even others afterwards became sharers in that same garment, which had already grown old in use for him." The meritorious cause of this integrity of body and garments was the integrity and constancy of mind. "For throughout the whole time of his conversion he never departed from the rule of his institute, nor did any day ever pass for him at those times without tears. Oil did not approach his body, nor did he ever wash his face or feet with water. Thus he conducted himself in the struggle of his institute, as if he were dying daily. In that wonderful abstinence of his, and in constant vigils, and in the flowing of tears, in lying on the ground and in the mortification of his body, he never became more remiss or weaker, nor was he wearied by any sloth or tedium: but just as someone hungry or thirsty, so his mind could never be satisfied with the sweetness of his institute." Thus St. Mary of Egypt lived in the desert for 47 years, and for the first seventeen lived on two loaves (which she had brought with her) and vegetables, the remaining thirty years she lived without food, and with her garments consumed, naked, scorched by cold and heat, so that she appeared to be an Ethiopian woman. Hence she herself to Zosimas: "Food," she says, "drink and garment to me is the word of God; because man does not live by bread alone, but by every word that proceeds from the mouth of God." And Job XXIV, according to the Septuagint: "Because they have no garment, they have wrapped themselves in stones." And St. Paul the First Hermit, dying at the age of 113 to St. Anthony: "Behold," he says, "him whom you sought with such labor, covered with unkempt hoariness by reason of putrid old age; behold you see a man who will soon be dust; but because the time of my sleep now draws near, and what I have always desired, to be dissolved and to be with Christ, the race being finished, there remains for me the crown of justice: you have been sent by the Lord, that you cover my little body with earth, or rather return earth to earth." Thus St. Jerome in the Life of St. Paul. Among the Jews there is a tradition that their ancestors, in Egypt, did not change three things which they had received from their ancestors: namely their names, their language and their garments. Thus our Serarius relates in Joshua II, Question XXV.
THY FOOT WAS NOT WORN AWAY. — Hebrew: was not swollen, that is to say, Thy foot neither swelled up, nor was injured, or worn away. For those who travel are accustomed to contract swelling blisters on their feet, which are first inflated before they are worn away: again, those who walk for a long time are accustomed to wear away the skin of their feet. You will say: In Numbers XI, 1, it is said that the people complained because of the hardship of the journey. I answer: This hardship was slight, namely some fatigue, but not injury to the feet. Add that this hardship was not so much the cause as the pretext for murmuring, as I said there. Finally, this was the only hardship of that one time, or day; for we do not read that they labored on the other days thereafter. Thus Abulensis; indeed, that all were strong and vigorous for the journey is sufficiently indicated by the Psalmist, Psalm CIV, 37, when he says: "There was not a feeble one among their tribes." Secondly: "Thy foot was not worn away;" foot, that is, shoe, both because foot, that is, shoe, is set in opposition here to clothing, and because thus Moses explains it, Deuteronomy XXIX, saying: "Your garments are not worn out, nor are the shoes of your feet consumed with age." Thus Ecclesiastes XXI, 3, the Hebrew gaph, that is, body, is taken for the clothing of the body, whence Our [translator] renders it, "with which garment (in Hebrew it is gaph, that is, with which body) he entered, with such let him go out." Thus Isaiah XLI, 3: "The path of his feet shall not appear:" in his feet, that is, in muddy and worn shoes. Thus saraballa in Chaldean signifies legs, and leg-coverings, as St. Jerome testifies in Daniel III. Thus Sanchez, Prolegomena to the Canticles. NOW IT IS THE FORTIETH YEAR, — since we departed from Egypt, we have continually received these benefits of clothing and health from God.
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9. Whose (land of Chanaan) STONES ARE IRON, — that is to say, In Chanaan there are iron mines, from which stones and reddish masses are dug out, from which iron is smelted.
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10. THAT, WHEN THOU HAST EATEN AND ART FULL, THOU MAYEST BLESS THE LORD. — The Jews even now use in banquets a long blessing and thanksgiving, and so much so that on feast days they bless separately the cup and separately the bread: indeed, at table whenever something new and fine is brought, they repeat the blessing, so that when fine wines, or aromatics, or fruits of trees, etc., are brought, they say: "Blessed art thou, O Lord our God, creator, who art good and dost good to all, who didst create this savory wine, these aromatics, these fruits," etc., as is evident from their ritual book. Hence also Christ both at other times and in the last supper gave thanks and blessed both the cup and the bread. And the Apostle, I Timothy IV, 3, says that foods which God created are to be received with thanksgiving. "Because every creature of God is good, and nothing is to be rejected that is received with thanksgiving. For it is sanctified by the word of God and prayer." See the sayings there.
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15. IN WHICH THERE WAS, etc., DIPSAS. — The Chaldean renders it, place of thirst; the moderns render it, dryness; but the Septuagint and Hebrew agree with our Interpreter: tsimmaon, is derived from tsimma, that is, from thirst, whence Isidore in book XII of the Etymologies, chapter 14: Dipsas, he says, is called in Latin situla, namely from thirst; for dipsades are called most harmful serpents, because those bitten by them immediately dry up and burn with thirst: wherefore, drinking incessantly, they finally burst and split apart. Solinus treats of these in the Polyhistor, in the chapter On Africa, and other historians, especially those who write of the army of Cato in Libya, where this kind of serpent lurks beneath heaps of sand: they relate that a soldier bitten by a dipsas rushed to the sea with insane force, and when he had drunk a great quantity of salt water, he suddenly perished. Great therefore was God's providence and benevolence toward the Hebrews, that they for forty years were not harmed by these serpents, which abound in the desert.
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16. AND AFTER HE HAD AFFLICTED AND PROVED. — Hebrew: that he might afflict and prove thee, and thus finally do thee good. But it comes to the same sense, that is to say, First God afflicted and proved thee by thirst and hunger; but soon, giving waters and manna, he had mercy on thee: it is evident from the preceding.
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17. LEST THOU SHOULDST SAY IN THY HEART: MY STRENGTH, AND THE MIGHT OF MY HAND, HAVE WROUGHT ALL THESE THINGS FOR ME. — Seneca therefore errs in saying: "It is the gift of the immortal gods that we live, of philosophy that we live well;" and he who said to Jupiter: "Give me strength, give me wealth, I myself shall prepare an equable mind for me." Note: God permits His own to be brought into straits, that He may teach them to distrust themselves and their own strength, and to trust in God; hence all Israel prays, with Holofernes threatening, Judith VI: "Show, O Lord, that Thou dost not forsake those who presume upon Thee, and Thou humblest those who glory in their own strength;" for, as it is said in Proverbs XVIII, 10: "The name of the Lord is a tower of strength: the just runneth to it, and shall be exalted;" and Psalm XXX, verse 5: "Blessed is the man whose hope is the name of the Lord," so Judas Maccabeus, having invoked the Lord, laid low Nicanor and other enemies, II Maccabees cap. XV. St. Basil teaches, in the Institute of the Perfect Life, that the servants of God are harassed by the demon with various temptations, but those are overcome who trust in themselves more than they ought; for, as Serapion says in Cassian, Collation V, cap. IV: "It is impossible for anyone to merit a triumph over any passion whatsoever, before he understands that by his own industry or labour he cannot once obtain victory over the demon;" and Jeremiah cap. XVII: "Cursed, he says, is the man that trusteth in man, and maketh flesh his arm." St. Augustine in the Soliloquies cap. XV: "I believed, he says, that I was something when I was nothing; I thought myself prudent, and I was deceived; I said that I was rich, and needed nothing, and I knew not that I was poor, blind, naked, miserable. But now I see that if there is any good, small or great, it is Thy gift. I believed that I was sufficient through myself, nor did I perceive that Thou didst rule me, until Thou didst withdraw Thyself somewhat from me, and I fell immediately in myself, and that I rose was from Thee." Hence the prayer of David, Psalm XVII, 2: "I will love Thee, O Lord, my strength, the Lord is my firmament, and my refuge, and my deliverer." Following the example of David, the holy Fathers in the desert, as Cassian testifies, Collation X, cap. X, prayed immediately at the beginning of any temptations or actions: "O God, incline unto my aid; O Lord, make haste to help me." The Church uses the same verse at the beginning of the canonical Hours: Cassian gives the reason there. And St. Paul, Philippians II: "God is he that worketh in you both to will and to accomplish;" and cap. IV: "I can do all things in him who strengtheneth me;" and II Corinthians II: "But thanks be to God, who always maketh us to triumph in Christ Jesus;" and St. James, cap. I: "Every best gift, and every perfect gift is from above, coming down from the Father of lights." And the Poet: "In him we live, and move, and are." "For neither, as St. Augustine says, lib. IV On Genesis to the Letter cap. XII, can the world stand even for the twinkling of an eye, if God should withdraw His governance from it."
Machine translation from the Latin, not reviewed.
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… covenant with Abraham and with his descendants, a covenant renewed with Moses on the basis of the concept of divine fatherhood in relation to the people considered as a son (II Sam. 7, 14), the object of the love of the heavenly Father (Ex. 4, 22; Deut. 8, 5). But the covenant, begun in the spiritual and supernatural sphere, gradually degenerated, owing to the crude mentality of the Hebrew people, into material interest, reducing religious …
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… The name Αἰνών (Vulgate Aenon; cf. "Aen" Jos. 15:32, and "Ain" Jos. 19:7; 21:16) is a transcription of the Aramaic plural "ěndwān" ("springs"), written "ěnān" in the Targum of Deut. 8:7. It is to be identified with the group of five springs (Ain el-Fāṭūr, Ain ed-Deir, Ain Qur'an, Ain es-Semsiyē, Ain el-Beidā) in the Gôr, 12 km south of Beisan; to the north of them …
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… as this one of the first fruits (I Sam. 2:29; II Chron. 31:5: Hezekiah restores it to honor; Neh. 10:36: it is resumed after the exile; Ez. 44:30; Mal. 3:8; Tob. 1:6; Prov. 3:9; Ezel. 7:34 [31]; 35:10; I Mach. 3:49). Later rabbis, basing themselves on Deut. 8:8, determined the offering of the first fruits in the seven common fruits of Palestine: wheat, barley, grapes, figs, pomegranate, oil and honey. …
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… It is called "a terrible and vast desert" (Deut. 1, 17), in which there are "fiery serpents, scorpions, arid land, devoid of water" (ibid. 8, 15).
Seraphim (Heb. Iāraph, pl. Iēraphim)
… The Hebrew term, according to the most probable opinion, is connected with the root iārāph "to burn, to be burning." This concept can also be applied to the serpents, which kill the rebellious Israelites in the desert (Num. 21:4-7; Deut. 8:15); because of their deadly venom they would be conceived as "breathing fire." No allusion of Isaiah, however, permits the supposition that the beings he saw also had some connection …
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.