The punishment of theft, and other trespasses. The law of lending without usury, of taking pledges of reverences to superiors, and of paying tithes.
The punishment of theift, 5. and other trespasses, 7. if a thing committed to custodie or lent doth perish, 16. of deflovvring a virgin, 18. of inchanting, bestialitie, and idolatrie, 21. of hurting strangers, vvidovves, and orphanes. 25. The lavv of lending vvithout vsurie, 26. of taking pleadge, 28. of reuerence to superiors, and of paying tithes.
1If any man steal an ox or a sheep, and kill or sell it: he shall restore five oxen for one ox, and four sheep for one sheep.Se uno ruberà un bue, o una pecora, e l'avrà uccisa, o venduta, renderà cinque bovi per uno, e quattro pecore per una.IF any man steale an oxe or a sheepe, and kil or sel it: he shal restore fiue oxen for one oxe, and foure sheepe for one sheepe.Si quis furatus fuerit bovem aut ovem, et occiderit vel vendiderit: quinque boves pro uno bove restituet, et quatuor oves pro una ove. 2If a thief be found breaking open a house or undermining it, and be wounded so as to die: he that slew him shall not be guilty of blood.Se un ladro è trovato a sforzare la porta, o a rompere la muraglia della casa, e ferito venga a morire, il feritore non sarà reo d'uccisione.If the theefe be found breaking vp the house or vndermining it, and taking a wound die: the striker shal not be guiltie of bloud.Si effringens fur domum sive suffodiens fuerit inventus, et accepto vulnere mortuus fuerit, percussor non erit reus sanguinis. 3But if he did this when the sun is risen, he hath committed murder, and he shall die. If he have not wherewith to make restitution for the theft, he shall be sold.Ma se ciò egli fa dopo che è nato il sole, egli è reo di omicidio, ed egli pure morrà. Se (il ladro) non avrà di che pagare il furto, sarà venduto.But if he doe this when the sunne is risen, he hath cōmitted manslaughter, and himself shal die. If he haue not wherwith to make restitution for the theft, himselfe shal be sold.Quod si orto sole hoc fecerit, homicidium perpetravit, et ipse morietur. Si non habuerit quod pro furto reddat, ipse venundabitur. 4If that which he stole be found with him, alive, either ox, or ass, or sheep: he shall restore double.Se il bue rubato, o l'asino, o la pecora sarà trovato vivo presso di lui, restituirà il doppio.If that which he stole, be found with him, aliue, either oxe, or asse, or sheepe: he shal restore duble.Si inventum fuerit apud eum quod furatus est, vivens: sive bos, sive asinus, sive ovis, duplum restituet. 5If any man hurt a field or a vineyard, and put in his beast to feed upon that which is other men’s: he shall restore the best of whatsoever he hath in his own field, or in his vineyard, according to the estimation of the damage.Se alcuno farà danno a un campo, o a una vigna, e lascerà andare il suo giumento a pascere l'altrui; renderà il meglio, che abbia nel proprio campo, o vigna secondo le stime del danno.If anie man hurt a field or a vineyard, and let goe his beast to feede vpon that which is other mens: the best of whatsoeuer he hath in his owne field, or in his vineyard, he shal restore according to the estimation of the damage.Si læserit quispiam agrum vel vineam, et dimiserit jumentum suum ut depascatur aliena: quidquid optimum habuerit in agro suo, vel in vinea, pro damni æstimatione restituet.
6If a fire breaking out light upon thorns, and catch stacks of corn, or corn standing in the fields, he that kindled the fire shall make good the loss.Se dilatandosi il fuoco si attacca alle spine, e si appicca ai covoni delle biade, o ai grani, che sono in piede ne' campi, pagherà il danno colui che accese il fuoco.If fire breaking forth light vpon the thornes, and catch stackes of corne, or corne standing in the fieldes, he shal render the damage that kindled the fire.Si egressus ignis invenerit spinas, et comprehenderit acervos frugum, sive stantes segetes in agris, reddet damnum qui ignem succenderit. 7If a man deliver money, or any vessel unto his friend to keep, and they be stolen away from him that received them: if the thief be found, he shall restore double:Se uno confiderà a un amico del denaro, o altra cosa da custodire, e questa sia rubata presso il depositario; trovatosi il ladro, questi renderà il doppio.If a man committe money, or vessel vnto his frend to keepe, and they be stolen away from him, that receaued them: if the theefe be found, he shal restore duble:Si quis commendaverit amico pecuniam aut vas in custodiam, et ab eo, qui susceperat, furto ablata fuerint: si invenitur fur, duplum reddet: 8If the thief be not known, the master of the house shall be brought to the gods, and shall swear that he did not lay his hand upon his neighbour’s goods,Se il ladro è ignoto, il padrone di casa comparirà dinanzi ai giudici, e farà giuramento di non aver messo la mano sulla roba del suo prossimoif the theefe be not knowen, the maister of the house shal be brought to the goddes, and shal sweare that he did not extend his hand vpon his neighbours good,si latet fur, dominus domus applicabitur ad deos, et jurabit quod non extenderit manum in rem proximi sui, 9To do any fraud, either in ox, or in ass, or sheep, or raiment, or any thing that may bring damage: the cause of both parties shall come to the gods: and if they give judgment, he shall restore double to his neighbour.Per defraudarlo di un bue, o di un asino, o di una pecora, o di un vestimento, o di qualunque cosa, che siasi perduta: la causa dell'uno e dell'altro anderà dinanzi ai giudici: e se questi Io condanneranno, renderà il doppio al suo prossimo.to doe any fraud, as wel in oxe as in asse, and sheepe and rayment, and whatsoeuer may bring damage: the cause of both parties shal come to the goddes: and if they geue iudgement, he shal restore duble to his neighbour.ad perpetrandam fraudem, tam in bove quam in asino, et ove ac vestimento, et quidquid damnum inferre potest: ad deos utriusque causa perveniet, et si illi judicaverit, duplum restituet proximo suo.
10If a man deliver ass, ox, sheep, or any beast, to his neighbour’s custody, and it die, or be hurt, or be taken by enemies, and no man saw it:Se uno avrà dato in custodia al suo prossimo un asino, un bue, una pecora, o qualunque siasi giumento, e questo sia morto, o resti stroppiato, o portato via da' nemici, e nissuno abbia ciò veduto,If a man committee asse, oxe, sheepe, or any beast, to his neigbours custodie, and it die, or be hurt, or be taken of enemies, and no man saw:Si quis commendaverit proximo suo asinum, bovem, ovem, et omne jumentum ad custodiam, et mortuum fuerit, aut debilitatum, vel captum ab hostibus, nullusque hoc viderit: 11There shall be an oath between them, that he did not put forth his hand to his neighbour’s goods: and the owner shall accept of the oath, and he shall not be compelled to make restitution.Si deverrà al giuramento, come quegli non ha posta la mano sulla roba del suo prossimo: e il padrone sì contenterà del giuramento, e quegli non sarà tenuto a restituzione.there shal be an oath betwen them, that he did not put forth his hand to his neighbours good: and the owner shal admitte the oath, and he shal not be compelled to make restitution.jusjurandum erit in medio, quod non extenderit manum ad rem proximi sui: suscipietque dominus juramentum, et ille reddere non cogetur. 12But if it were taken away by stealth, he shall make the loss good to the owner.Che se la cosa è stata rubata, indennizzerà il padrone.But if it were taken away by stelth, he shal restore the damage to the owner.Quod si furto ablatum fuerit, restituet damnum domino; 13If it were eaten by a beast, let him bring to him that which was slain, and he shall not make restitution.Se (il giumento) fu divorato da una fiera, riporti al padrone il cadavere, e non farà altra restituzione.If it were eaten of a beast, let him bring vnto him that which was slaine, and he shal not make restitution.si comestum a bestia, deferat ad eum quod occisum est, et non restituet. 14If a man borrow of his neighbour any of these things, and it be hurt or die, the owner not being present, he shall be obliged to make restitution.Chi alcuna di tali cose prenderà in prestito dal suo prossimo, è questa perisca, o resti stroppiata, non essendo presente il padrone, sarà astretto a far restituzione.He that asketh of his neighbour to borow any of these thinges, and it be hurt or dead the owner being not present, he shal be compelled to make restitution.Qui a proximo suo quidquam horum mutuo postulaverit, et debilitatum aut mortuum fuerit domino non præsente, reddere compelletur.
15But if the owner be present, he shall not make restitution, especially if it were hired, and came for the hire of his work.Ma se il padrone si troverà presente, non farà restituzione, e massimamente se l'avea presa a nolo pagando l'uso, che ne faceva.But if the owner be present, he shal not make restitution, especially if it were hired and came for the hire of the same.Quod si impræsentiarum dominus fuerit, non restituet, maxime si conductum venerat pro mercede operis sui. 16If a man seduce a virgin not yet espoused, and lie with her: he shall endow her, and have her to wife.Se uno sedurrà una fanciulla, che non abbia ancora contratti sponsali, e dormirà con lei; la doterà, e la sposerà.If a man seduce a virgin being not yet despoused, and lie with her: he shal endowe her, and haue her to wife.Si seduxerit quis virginem necdum desponsatam, dormieritque cum ea: dotabit eam, et habebit eam uxorem. 17If the maid’s father will not give her to him, he shall give money according to the dowry, which virgins are wont to receive.Se il padre della fanciulla non vorrà dargliela, darà una somma di denaro secondo la somma della dote, che soglion ricevere le fanciulle.If the virgins father wil not geue her, he shal geue money according to the maner of the dowrie, which virgins are wont to receaue.Si pater virginis dare noluerit, reddet pecuniam juxta modum dotis, quam virgines accipere consueverunt. 18Wizards thou shalt not suffer to live.Non lascerai vivere gli stregoni.Inchanters thou shalt not suffer to liue.Maleficos non patieris vivere. 19Whosoever copulateth with a beast; shall be put to death.Chi peccherà con una bestia, sarà messo a morte.He that lieth with a brute beast, dying let him die.Qui coierit cum jumento, morte moriatur. 20He that sacrificeth to gods, shall be put to death, save only to the Lord.Chi offerirà sacrifizio ad altri dei, fuori che al solo Signore, sarà ucciso.He that sacrificeth to goddes, shal be put to death, but to the Lord only.Qui immolat diis, occidetur, præterquam Domino soli. 21Thou shalt not molest a stranger, nor afflict him: for yourselves also were strangers in the land of Egypt.Non farai torto, e non affliggerai il forestiero: perocché voi ancora foste stranieri nella terra d'Egitto.Thou shalt not molest a stranger, nor afflict him: for your selues also were strangers in the Land of Aegypt.Advenam non contristabis, neque affliges eum: advenæ enim et ipsi fuistis in terra Ægypti. 22You shall not hurt a widow or an orphan.Non porterete danno alla vedova, e al pupillo.A widow and an orphane you shal not hurt.Viduæ et pupillo non nocebitis.
23If you hurt them, they will cry out to me, and I will hear their cry:Se gli offenderete, alzeranno a me le loro strida, e io esaudirò i loro clamori:If you hurt them, they wil crie out to me, and I wil heare their crie:Si læseritis eos, vociferabuntur ad me, et ego audiam clamorem eorum: 24And my rage shall be enkindled, and I will strike you with the sword, and your wives shall be widows, and your children fatherless.E si accenderà il mio furore, ed io vi sterminerò colla spada, e le vostre mogli resteran vedove, e i figliuoli vostri pupilli.and my furie shal take indignation, and I wil strike you with the sword, and your wiues shal be widowes, and your children orphanes.et indignabitur furor meus, percutiamque vos gladio, et erunt uxores vestræ viduæ, et filii vestri pupilli. 25If thou lend money to any of my people that is poor, that dwelleth with thee, thou shalt not be hard upon them as an extortioner, nor oppress them with usuries.Se presterai denaro al popolo mio povero, che abita con te, non lo vesserai come un esattore, né l'opprimerai coll'usure.If thou lend money to my people being poore, that dwelleth with thee, thou shalt not vrge them as an exactour, nor oppresse them with vsuries.Si pecuniam mutuam dederis populo meo pauperi qui habitat tecum, non urgebis eum quasi exactor, nec usuris opprimes. 26If thou take of thy neighbour a garment in pledge, thou shalt give it him again before sunset.Se riceverai in pegno dal tuo prossimo la veste, gliela renderai prima che il sol tramonti:If thou take of thy neighbour a garment in pledge, thou shalt geue it him againe before sunne sette.Si pignus a proximo tuo acceperis vestimentum, ante solis occasum reddes ei. 27For that same is the only thing, wherewith he is covered, the clothing of his body, neither hath he any other to sleep in: if he cry to me, I will hear him, because I am compassionate.Perché questa sola egli ha per coprirsi, e porsi sopra la sua carne, e altra non ne ha, sotto di cui prender sonno. Se egli alzerà le sue grida verso di me, io lo esaudirò, perché sono misericordioso.For that same is the onlie thing, wherwith he is couered, the clothing of his bodie, neither hath he other to sleepe in: if he the goddes, andIpsum enim est solum, quo operitur, indumentum carnis ejus, nec habet aliud in quo dormiat: si clamaverit ad me, exaudiam eum, quia misericors sum. 28Thou shalt not speak ill of the gods, and the prince of thy people thou shalt not curse.Non dirai male de' giudici; e non maledirai il principe del popol tuo.the prince of thy people thou shalt not curse.Diis non detrahes, et principi populi tui non maledices.
29Thou shalt not delay to pay thy tithes and thy firstfruits: thou shalt give the firstborn of thy sons to me.Non sarai lento a dare le tue decime, e le tue primizie: tu darai a me il primogenito de' tuoi figliuoli.Thy tithes and thy first fruites thou shalt not slacke to pay, the firstborne of thy sonnes thou shalt geue me.Decimas tuas et primitias tuas non tardabis reddere: primogenitum filiorum tuorum dabis mihi. 30Thou shalt do the same with the firstborn of thy oxen also and sheep: seven days let it be with its dam: the eighth day thou shalt give it to me.E lo stesso ancora farai de' bovi, e delle pecore: per sette dì stieno colla lor madre; l'ottavo giorno gli offerirai a me.Of thy oxen also & sheepe thou shalt doe in like maner: seuen dayes let it be with the damme, the eight day thou shalt render it to me.De bobus quoque, et ovibus similiter facies: septem diebus sit cum matre sua, die octava reddes illum mihi. 31You shall be holy men to me: the flesh that beasts have tasted of before, you shall not eat, but shall cast it to the dogs.Voi sarete uomini consacrati a me: non mangerete carne, che sia già stata gustata da bestie; ma la getterete ai cani.Holie men you shal be to me: the flesh that beastes haue tasted of before, you shal not eate, but shal cast it to the dogges.Viri sancti eritis mihi: carnem, quæ a bestiis fuerit prægustata, non comedetis, sed projicietis canibus.
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Theodoret
Five oxen; because they are of greater value than sheep. (Theodoret)
Grotius
As these things may easily be stolen, a heavier fine is imposed than on those who steal money. The Scythians punish theft with the utmost severity. (Grotius)
Tirinus
All these punishments, till the 25th chapter, were inflicted by the judge. (Tirinus)
22:2
Calmet
Blood. The reason is, because it could not easily be known whether the thief had not a design upon the life of the people in the house; and therefore, the law gave them authority to defend themselves. But they were not authorized to kill the thief designedly. The laws of Athens and of Rome, permitted nocturnal robbers to be slain, at least when they came armed. (Plato, de leg. ix. etc.) To defend our goods or honour, by killing the aggressor, is contrary to justice and reason. (Calmet)
22:4
Du Hamel
Double. This is an exception from the general law, ver. 1, (Calmet) because he can more easily make restitution, as he has not sold or destroyed the thing. (Du Hamel)
22:8
Gods. "In the presence of the Lord," Septuagint.
22:9
Calmet
Damage. Hebrew, "thing lost, which another challengeth.…and whom the judges condemn, he," etc. If the person who had deposited a thing, pretended that the one produced was not the same, or not equally good, and failed in proving the charge, he was liable to pay double its value. (Calmet)
22:12
Menochius
Stealth, of the person to whom it was entrusted, or by his connivance, as the Hebrew mamu, (de cum eo) "from with him," intimates. (Menochius)
22:13
Slain. Or any part of its mangled remains, in proof of his assertion. (Syriac)
22:14
Calmet
Restitution. It is to be presumed he was guilty of some negligence. (Calmet)
22:15
Grotius
Especially, etc. This is a third case, in which the person who lends, suffers all the loss, in consideration of the money which he had received. Others explain, "If he be a hired servant, he shall pay out of his wages," Syriac. (Grotius)
22:17
Money. Fifty sicles, as it is expressed, Deuteronomy 22:29. If the maid were of high birth, the magistrates might inflict other punishments on the seducer.
22:18
Wizards. Hebrew, "a witch." Women are more given to such delusions, which imply an apostacy from God to serve the devil, and disturb the republic.
22:20
Death. Hebrew, "shall be anathema," (érom) which denotes utter destruction both of the person and of his goods. (Jonathan) (1 Kings 15:3.)
22:21
Calmet
Were strangers. The Celtes punished with death the murderer of a stranger, while they only banished him who had murdered a citizen. (Calmet)
22:24
Haydock
Fatherless. Thus God will retaliate upon the oppressors of the poor. (Haydock)
22:25
Menochius
Poor. Such are often most in want. Usury is not lawful, even with respect to the rich. The Hebrew terms it a bite. (Menochius)
Varro
"What is usury, said Cato, but to kill a man." The Romans required thieves to restore double, but usurers were to render four times as much as they had taken. (Varro, Rustic. I.)
Calmet
Restitution is prescribed, 2 Esdras 5:11. Some Calvinists have stood up in its defence, in opposition to the Scriptures, fathers, and Councils of the Catholic Church. Lend, hoping to gain nothing by it, Luke 6:35. "Let him who loves money,.…lend (in the persons of the poor) to Him who says, Give, and it shall be given to you." (St. Leo, ser.) The Jews themselves have reprobated usury in any use. (Calmet)
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22:29
Calmet
Tithes. Hebrew, "thy plentitude, (first-fruits and tithes) and thy tears;" (or liquors distilled form odoriferous trees) in a word, all that is most excellent. Censorinus (de die nat.) says, excellently well: "They who acknowledged that they had received food, a country, light, and even their very persons, from the bounty of the gods, failed not to consecrate a part of all to the gods,...to the temples and chapels, where they worshipped them." (Calmet)
22:31
Beasts. "Wild beasts," Septuagint.
Theodoret
This was to encourage humanity. (Theodoret)
22:1
VVhere great faults are cōmitted, punishment is inflicted according to the enormitie of the sinne, aboue the proportion of the iniurie. Theodoret. q. 50. in Exod. Deut. 25. Mystically, He that taketh from the Church a daylie laborer in Gods field, sinneth more greuously and deserueth more punishment, then he that taketh a priuate man of Christs flock, Rabanus.
Iudges called goddes for their eminent authoritie. Exo. 7. v. 1.
22:21
The law of nature requireth to do to others as we would they should do to vs. For which cause (besides others) God suffered his people to be strangers in Aegypt, to moue them to compassion towards others in like case, Rabanus.
22:27
Oppression of the poore crieth to God for renenge.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 81
… For if men offering lame brutes were blamed, what favor wilt thou obtain doing things more grievous? For if the chief, making restitution to the owner himself, still doeth an injustice, and so doeth an injustice, as by adding fourfold scarcely to do away the charge against himself, and this under the old covenant;
22:2
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.3
20. Why, the very law of the Lord teaches us that this rule must be observed, so that we may never deprive another of anything for the sake of our own advantage. For it says: “Remove not the bounds which thy fathers have set.” It bids a neighbour’s ox to be brought back if found wandering. It orders a thief to be put to death.
22:8
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.40
… For in Holy Writ priests are sometimes called gods, and sometimes angels. For even through Moses it is said of him who is to be put upon his oath, Bring him unto the gods (
22:20
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.12
… God cries, “He that sacrificeth unto any gods, save unto the Lord only, shall be rooted out.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 63.1
… although the Lord says, “To them have ye poured a drink-offering, and to them have ye offered a meat-offering. Shall I not be angry for these things? saith the Lord.” And in another place, “He that sacrificeth to any god, save unto the Lord only, shall be destroyed.”
St Cyprian of Carthage † AD 258 On the Lapsed 7
… and the mean man boweth down, and the great man humbleth himself, and I will forgive them not?” And again, God speaks, and says, “He that sacrifices unto any gods, save unto the Lord only, shall be destroyed.”
St Cyprian of Carthage † AD 258 An Address to Demetrianus 16
… yea, what blind and stupid madness of fools, to be unwilling to come out of darkness into light, and to be unwilling, when bound in the toils of eternal death, to receive the hope of immortality, and not to fear God when He threatens and says, “He that sacrifices unto any gods, but unto the Lord only, shall be rooted out?”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 3
In Exodus: “He that sacrificeth unto any gods but the Lord only, shall be rooted out.”
St Phileas † AD 307 Fragments of the Epistle of Phileas to the People of Thmuis, Part III 1
… For they knew the sentence declared for us of old by the Holy Scriptures: “He that sacrificeth to other gods,” it is said, “shall be utterly destroyed.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 8.10.10
… For they knew what had been declared before by the Sacred Scriptures. For it is said, ‘He that sacrificeth to other gods shall be utterly destroyed,’
St Augustine of Hippo † AD 430 City of God 10.3
… If he does not worship God, he is wretched, because deprived of God; if he worships God, he cannot wish to be worshipped in God’s stead. On the contrary, these higher powers acquiesce heartily in the divine sentence in which it is written, “He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed.”
St Augustine of Hippo † AD 430 City of God 10.7
… For from that heavenly city, in which God’s will is the intelligible and unchangeable law, from that heavenly council-chamber,—for they sit in counsel regarding us,—that holy Scripture, descended to us by the ministry of angels, in which it is written, “He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed,”
St Augustine of Hippo † AD 430 City of God 19.21
… But, not to speak of their character, it is written in the law of the true God, “He that sacrificeth unto any god save unto the Lord only, he shall be utterly destroyed.”
St Augustine of Hippo † AD 430 City of God 19.23
… For in the law which God gave to His Hebrew people He utters this menace, as in a voice of thunder: “He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed.”
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John Cassian † AD 435 The Conferences of John Cassian 9.34
… thou shalt cry, and He shall say, Here am I.” Sometimes also excess of trouble causes it to be heard, as it is said: “When I was in trouble I called unto the Lord, and He heard me;” and again: “Afflict not the stranger for if he crieth unto Me, I will hear him, for I am merciful.”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.114
… and thou shalt be the son of the Highest if thou shalt obey.” Also in Exodus: “Ye shall not afflict any widow and orphan. But if ye afflict them, and they cry out and call unto me, I will hear their cryings, and will be angry in mind against you; and I will destroy you with the sword, and your wives shall be widows, and your children orphans.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
Seest thou not how great a punishment is appointed for the deed? hearest thou not that even in the old law this is forbidden?
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Origen † AD 254 Origen Against Celsus 8.38
… or if he did, it must have been from one of the most ignorant and lawless of the people. “Behold,” they are made to say, “I go up to a statue of Jupiter or Apollo, or some other god: I revile it, and beat it, yet it takes no vengeance on me.” He is not aware that among the prohibitions of the divine law is this, “Thou shalt not revile the gods,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.14
In Exodus: “Thou shalt not curse nor speak ill of the ruler of thy people.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.40
… For in Holy Writ priests are sometimes called gods, and sometimes angels. For even through Moses it is said of him who is to be put upon his oath, Bring him unto the gods ( Exod. xxii. 8 ); that is unto the priests. And again it is written, Thou shalt not revile the gods (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 14.17
… Miriam ], who for speaking against Moses the servant of God because of the Ethiopian woman was punished with the uncleanness of leprosy ( Num. xiii .); and that of the Psalmist, Touch not mine anointed, and do my prophets no harm ( Ps. civ. 15 ) . And in the divine law we read, Thou shalt not revile the gods, nor curse the ruler of thy people (
Pseudo-Clement The Recognitions of Clement 2.39
… Also, whereas at the first God said to the other gods, ‘Let us make man after our image and likeness;’ also His saying, ‘Let us drive him out;’ and again, ‘Come, let us go down, and confound their language;’ all these things indicate that there are many gods. But this also is written, ‘Thou shalt not curse the gods, nor curse the chief of thy people;’
Pseudo-Clement The Recognitions of Clement 2.42
… But holy men also, as we have said, are made gods to the wicked, as having received the power of life and death over them, as we mentioned above with respect to Moses and the judges. Wherefore it is also written concerning them, ‘Thou shalt not curse the gods, and thou shalt not curse the prince of thy people.’
Pseudo-Clement The Clementine Homilies 16.6
… all the more as God also added His testimony, saying, ‘Behold, Adam is become as one of us.’ The serpent, then, who said that there are many gods, did not speak falsely. Again, the scripture,
Pseudo-Clement The Clementine Homilies 16.8
… “Those very Scriptures which speak of many gods, also exhorted us, saying, ‘The names of other gods shall not ascend upon thy lips.’ Thus, Simon, I did not speak contrary to what was written.” And Simon said: “Do you, Peter, listen to what I have to say. You seem to me to sin in speaking against them, when the Scripture says,
22:29
Origen † AD 254 Origen's Commentary on the Gospel of John 1.4
… For we may venture to say that the Gospel is the first fruits of all the Scriptures. Where, then, could be the first fruits of our activity, since the time when we came to Alexandria, but in the first fruits of the Scriptures? It must not be forgotten, however, that the first fruits are not the same as the first growth. For the first fruits
John Cassian † AD 435 The Conferences of John Cassian 21.7
… “Thou shalt offer to the Lord thy God thy tithes and firstfruits;” but: “Go and sell all that thou hast and give to the poor, and come follow Me;”
John Cassian † AD 435 The Conferences of John Cassian 21.25
… By the law of Moses the command propounded to all the people generally was this: “Thou shalt offer to the Lord thy God thy tithes and firstfruits.”
John Cassian † AD 435 The Conferences of John Cassian 21.32
… “he that hateth not father and mother and wife cannot be my disciple;” and this of the Apostle: “It remaineth that they that have wives be as though they had them not.” The law says: “Thou shalt not delay to offer thy tithes and firstfruits;” grace says: “If thou wilt be perfect, go and sell all that thou hast and give to the poor:”
22:31
Origen † AD 254 Origen's Commentary on Matthew 11.17
… and other words, as it were, crumbs from the great house and table of the well born and the masters, which may be used by some souls, like the dogs. And according to the law of Moses it is written about certain things, “Ye shall cast them to the dogs,”
22:1
You may ask: Why is a thief of an ox commanded to restore five oxen, but a thief of a sheep not five, but only four sheep? Theodoret answers, because a greater theft must be punished with a greater penalty and fine; but the theft of an ox is greater than the theft of a sheep, because an ox is of greater value than a sheep. To this add, that a thief of an ox is justly compelled to return a fifth ox, so that through it he may make good the damage which the owner of the ox suffered from its theft in agriculture; for a sheep does not serve this purpose, as an ox and horse do. Strabo alluded to this in the Gloss, and from him St. Thomas, II-II, Question CV, article 2, ad 9: God commands, he says, that a thief restore five oxen for one, because an ox has five utilities: for first, it is sacrificed; second, it feeds by its flesh; third, it ploughs; fourth, it gives milk; fifth, it gives hide. But a sheep brings only four benefits: for first, it is sacrificed; second, it feeds by its flesh; third, it gives milk; fourth, it gives wool. This is a congruence, not a cause. Mystically, an ox signifies a teacher of the people, a sheep signifies a hearer and disciple: hence he who takes away or perverts a teacher is punished more severely than he who takes away a hearer. See Rabanus.
22:3
Note: Here God ordains that he who kills a thief by day is guilty of death; but he who kills a thief by night is not: it was therefore lawful to kill this one, not that one. The reason for the difference is that the force and intention of a night thief is uncertain; for it is not known whether he comes only to steal or also to kill. Again, because a thief by night cannot be recognized, so that the master of the house might recover his property taken from him by judgment. Third, because a night thief cannot be repelled or apprehended so safely as a day thief; for by day the father of the family has domestic help and that of neighbors at hand, and can summon them immediately. The same distinction of a day thief and a night thief, as to his killing, is found in canon law, Extravagantes on Homicides, chapter Si perfodiens, from St. Augustine, which is derived from this ordinance of God. Understand these things if a thief acts as a thief only; but if he further defends the theft with sword or arms, a day thief could equally be killed as a night thief. Thus Augustine, Question LXXXIV, which the civil law also ordained, as may be seen in the law Furem, in the Digest on the Cornelian Law, On Murderers. AND HE HIMSELF SHALL DIE, - namely he who kills a day thief; in Hebrew it is, "rendering blood he shall render blood," that is to say, He shall give his blood for the blood of the thief shed by him; for the slayer (on account of the injury done to him by the slaying) owes in a certain way the blood of the slain. The Chaldean refers these words to the thief, and translates, "paying he shall pay," that is, the thief shall restore his theft. But better our text and the Septuagint refer these words not to the thief, but to the striker of the thief. IF HE HAVE NOT (namely the thief) WHEREWITH TO MAKE RESTITUTION FOR THE THEFT, HE HIMSELF SHALL BE SOLD. - For the Hebrews often omit the subject (such as here is "the thief") and leave it to be understood from what has been said before, as if known.
22:4
Note on "living and with him." For if he had killed or sold an ox or sheep, he was not to restore two for one ox, but five, and four for one sheep, as was said in verse 1. But if the living animal was found with the thief, then the thief was to restore only two for one. The reason for this difference was that in the former case the guilt and injury were greater, both because in that case the thief had not only stolen the animal but also killed or sold it, and there was no hope of restitution with him; both of which were otherwise with the thief, who still held the animal stolen by theft alive; for it could easily and in many ways be restored to the owner and returned to him. Now indeed among Christians, inasmuch as it is a greater crime to steal, to restrain the license of stealing and to maintain the necessary peace of the commonwealth, thieves are justly punished by hanging, even if they keep the stolen thing alive or intact. Alexander Severus the emperor was so much an avenger of theft that, if he saw anyone of such a kind, he had his finger ready with which he would put out his eye: indeed, he ordered a certain man of rank caught in theft to be crucified immediately by law. The same man proclaimed by herald: "Let no one greet the prince who knows himself to be a thief." The same man could not bear to look upon those infamous of suspicion of theft: so much so that, when Septimus Arabinus, who had been famous for the crime of thefts under Heliogabalus and was freed, came to greet the prince among the senators, he exclaimed: "O divine powers, O Jupiter, O immortal gods! Arabinus not only lives, but also comes into the senate. Perhaps he hopes something from me? Does he judge me to be so foolish, so stupid?" Lampridius testifies in his Life. Diogenes, in Laertius, book VI, seeing a thief being led away who had taken a bowl from the treasury, said: "Great thieves lead away a small one." Would that this could not be truly said of some Christian magistrates, by whom sometimes one who has taken ten drachmas is driven to the noose, while they themselves grow rich with impunity by great thefts, or rather by embezzlement! Note that it is said, "whether ox or sheep:" for under these, by parity of reasoning, all cattle and beasts, and all animals, both great and small, are to be understood, says Cajetan.
22:5
IF ANYONE SHALL HAVE DAMAGED A FIELD OR VINEYARD, AND SHALL HAVE LET LOOSE (that is, so that he let loose, or by letting loose, as is clear from the Hebrew) HIS BEAST, THAT IT MAY FEED ON ANOTHER'S, WHATEVER IS BEST IN HIS FIELD, OR VINEYARD, HE SHALL RESTORE.
22:6
Note on "thorns." For thus it is to be read, not "ears of grain," as is clear from the Hebrew, Chaldean, Septuagint and Roman versions. For this law commands that, if anyone by his negligence has poorly watched over a fire kindled by himself, and has not taken care lest it spread, and so it has come to pass that the fire has seized the thorns which surrounded the crop, and thence the crop itself, he is bound for the damage; the judgment would be the same if the fire had seized flax, or hemp, or trees, etc.
22:8
IF THE THIEF IS HIDDEN (who has stolen what was entrusted, that is a deposit), THE MASTER OF THE HOUSE (in which the deposit was stolen) SHALL BE BROUGHT TO THE GODS (to the judges), AND SHALL SWEAR, THAT HE HAS NOT STRETCHED OUT HIS HAND TO THE THING OF HIS NEIGHBOR, - that is to say, If some thief has stolen a deposit, the depositary with whom the thing was deposited and to whom it was entrusted, being called into court, shall come before the judges and shall clear himself by oath, and shall prove his innocence from theft.
22:9
The Hebrew is, concerning every lost thing which he shall have said, because it itself is, namely which I lost through the depositary, as if he should say: Concerning every fault which he imputes to the depositary. TO GOD (that is, judges) OF BOTH (both of the depositor who lost his thing, and of the depositary with whom the thing was taken by theft) THE CAUSE SHALL COME, AND IF THEY SHALL JUDGE, HE SHALL RESTORE DOUBLE TO HIS NEIGHBOR. - The Hebrew is, he whom the judges shall have condemned, shall restore double to his neighbor, which Cajetan and some others understand of either one, as if he should say: Either one, namely either the depositary who is guilty, or the depositor who is the accuser, if he be condemned, ought to pay double: the depositary indeed, because he wickedly and fraudulently kept the deposited thing, nay he either stole it, or divided it with the thief; the depositor truly (if he be condemned), because he falsely imputed the crime of theft and infidelity to the depositary, when he was innocent. But our Interpreter better explains this passage concerning the depositary alone, who is tried as guilty, as if to say: The depositary who shall have been condemned by the judges for theft, or collusion with the thief, shall pay double of that which was lost by his fault, and taken by theft. For here the matter concerns the depositary who is guilty: for it is his duty to restore the deposited thing, as is here said; but here the matter does not concern the depositor: for if he be the accuser, and falsely calumniate the depositary, that he should undergo the same penalty by the law of retaliation, is not sanctioned here, but in Deut. cap. XIX, vers. 19. Therefore there are here three cases and laws concerning a deposit. First, if the depositary shall have embezzled the deposited thing through fraud, he shall restore double, as is decreed vers. 9. Second, if he did not commit fraud, but through his negligence the deposited thing was taken by theft, he shall restore simple, namely the thing itself, or the price of the thing he shall restore, as is decreed in this vers. 12. Third, if without his knowledge and negligence, the thing was secretly taken by theft, he shall be deemed innocent, and shall restore nothing, as is decreed vers. 10 and 11.
22:10
AND NO ONE SHALL HAVE SEEN THIS, - who could have prevented it, no one also who could have been a witness, as if to say: If he cannot prove his innocence by witnesses, let him purge himself by oath, and let the oath by the most holy name of God be the end of the controversy; for in Hebrew the name of God, the tetragrammaton, is added.
22:11
And the Lord (the master or owner, as the Hebrew has it, of the sheep, or of the lost animal) SHALL RECEIVE THE OATH.
22:12
BUT IF IT WAS TAKEN AWAY BY THEFT, HE SHALL RESTORE THE DAMAGE TO THE OWNER. - If namely through his fault, namely of the depositary, or negligence, the thing was taken by theft. Whence in Hebrew it is added, if with him, that is, if with his knowledge or sight, or if he could easily have known or seen and prevented it (for thus is taken the with him, vers. 15, as all there translate and explain it), the thing was taken by theft, then he shall be bound to restore the thing taken by theft: this verse is opposed to the preceding one, in which it was added, "and no one shall have seen this": for it was speaking of him to whom the thing was taken away without fault; for he was innocent.
22:13
In Hebrew this is the meaning: "If it was seized by seizing, or if it was torn by seizing, he shall bring the very witness, namely that which was torn, and shall not restore." Thus the Chaldean, and the Septuagint agree. Whence Our Interpreter most briefly and excellently translates it.
22:15
BUT IF THE OWNER WAS PRESENT, HE SHALL NOT RESTORE, - because when the owner of the animal is present, the care and vigilance of the borrower is diminished (for it is of him that the discourse is here) who received the animal by loan, that is, to speak juridically and distinctly, by commodatum for use, because the owner present ought to have care of his own thing: if therefore he himself allows it to perish, let that be imputed to him. But if he himself with all his care and effort cannot preserve the thing, but it perishes by chance, let he himself be the witness of this chance, and let him see that the borrower is innocent. But if finally by the fault of the borrower, which he himself cannot prevent, the thing perish, let the judges determine whether, and how much he shall be bound to restore; for this is what equity and justice demand. ESPECIALLY IF HE CAME AS A HIRELING FOR THE WAGES OF HIS WORK. - The Hebrew is, if he be a hireling, that is, hired, coming for his wages, that is, if the borrower, or rather the hirer did not receive the animal gratis, but hired its use for a price, and the animal die in the presence of the owner, he shall be bound to nothing. But if the animal was lent gratis in favor of the borrower, it could happen that he would be bound to restore; for a lighter fault would have obliged the borrower, at least to pay some part of the perishing thing, which would not have obliged the hirer, who entered into such a contract not for his own benefit alone, but also for that of another, namely the lessor, just as civil laws now also require a graver fault in the hirer than in the borrower, so that he be bound to restore; in the latter they require a light fault, in the former only a very light fault. Although this law of ours does not correspond in all respects to that ancient one; for there are here many things merely positive of that time, such as what is here constantly introduced concerning the presence of the owner, when the thing perishes; for that is now impertinent, and helps nothing to the borrower or hirer. See a tropology similar to the above in Rabanus.
22:16
You will say: In Deuteronomy chapter XXII, verse 29, he who has violated a virgin is condemned precisely to 50 shekels, that is, florins; therefore an equal dowry was to be given to all. I answer: Deuteronomy speaks of another case, namely if injury and violence had been inflicted upon the girl, and consequently upon her father; for then on account of the injury inflicted upon the parent, the seducer was bound to pay 50 shekels not to the girl, but to the parent, and moreover was obliged to take the violated girl and to retain her without any hope of divorce, as is said there. Thus Abulensis. There therefore the matter concerns rape and violence, here it concerns simple fornication.
22:17
HE SHALL GIVE MONEY ACCORDING TO THE MANNER OF THE DOWRY, WHICH VIRGINS ARE ACCUSTOMED TO RECEIVE,—that is to say, He shall give to the virgin whom he has violated such a dowry as she herself would have received from her father according to her condition; for a greater dowry was to be assigned to the wealthier than to the poor.
22:18
Hebrew: thou shalt not keep alive the sorceress, that is, thou shalt not allow her to live, or thou shalt not preserve her in life, but shalt take away her life; for the female sex is more prone to sorceries or poisonings than the male; yet by sorceress understand likewise the sorcerer.
22:25
Hebrew: thou shalt not be to him as an exactor, or as a usurer, and thou shalt not lay upon him a bite, that is, usury: for the Hebrews call usury נשך nesech, that is, a bite, because usury bites and gnaws at the poor more than a dog.
22:26
For garment the Hebrew is covering; the law seems especially to speak of night coverings, whether they be garments or bedclothes. This law is not of justice, but of charity and mercy, and commands that creditors have pity on poor debtors, and return the pledge accepted from them in the evening, so that they may use it at night and cover themselves, in the morning, if they wish, returning it as a pledge. Thus Cajetan. Tropologically, St. Gregory in book XVI of the Morals, chapter 11, says: We are commanded, he says, to return the pledge before the setting of the sun, because before the sun of justice sets in us through sorrow of heart, we ought to render to him confession of forgiveness, from whom we have received confession of guilt.
22:28
Hebrew: Elohim, that is, judges, thou shalt not disparage, or thou shalt not make vile with thy words. Thus the Chaldean. Thus in Ecclesiastes chapter X, verse 20: "In thy thought, he says, speak not ill of the king, and in the secret chamber of thy bed speak not ill of the rich," because nothing is hidden from the great, "for, he says, the birds of the air shall carry thy voice, and he that hath wings shall tell what thou hast said," that is to say, Fame will carry thy curses to his ears; for these easily spread abroad. For, as Juvenal says in Satire 9: "Dost thou think any secret is safe with the rich? If the servants are silent, the beasts will speak, and the dog, and the door-posts, and the marble." "Many, says Xenophon in book VIII of the Education of Cyrus, are the ears of a prince, many his eyes; and everywhere they fear to say what is not expedient for the prince, as if he himself were hearing; and they fear to do what is not conducive to him, as if he himself were present." And Vegetius in book II, chapter 5, says: "To the Emperor, when he receives the name of Augustus, as to a present and corporeal God, faithful devotion is to be rendered, and unwearied service is to be paid; for whether as a private person or as a soldier, one serves God, when one faithfully loves him who reigns by God's authority."
22:29
The Interpreter has clearly expressed what is said in Hebrew generally and confusedly, do not delay to offer the fullness of thy harvest and the tear of thy harvest, that is, thy full ears of grain, and thy wine, and everything liquid which when pressed yields a tear, that is, a liquid; this is, as the Chaldean, the Septuagint, and our Vulgate translate, thou shalt offer thy tithes and thy firstfruits; for God does not command all fruits to be offered, but only their tithes and firstfruits, as the Hebrew text expresses elsewhere; and for this reason, says Philo in the book On the Honour of Priests, so that, while the Hebrews become accustomed always to set aside a part of their food for God, they may never fall into forgetfulness of him, but may remember that these things have been given to them by God, and that they may testify to this, they give, nay rather they return to God the tithes and firstfruits of his fruits.
22:30
God here commands the firstborn of cattle and sheep to be offered to him on the eighth day from their birth, not before; because before the eighth day the offspring is too tender, and as it were immature and imperfect, and not sufficiently fully formed. Thus St. Thomas. Anagogically, we remain seven days in this life with our mother the Church, but on the eighth day of resurrection we shall be presented to the Lord, about to receive recompense for the good from him. Thus Rabanus.
22:31
YOU SHALL BE HOLY TO ME, — both in soul and in body, namely by keeping my precepts in a holy manner, and by avoiding all defilement, even of flesh devoured by beasts, as follows. FLESH WHICH HAS BEEN TASTED BY BEASTS YOU SHALL NOT EAT. — God commands this first, so that he may teach the Hebrews a certain external and bodily decency and holiness. Second, so that he may teach them to live a life according to reason, which displays nothing of savagery or barbarism, says Theodoret. Third, so that he may keep them far from slaughter and theft, and may instill in them an aversion and horror of these things. Thus Cajetan. Tropologically, to eat flesh tasted by beasts is not permitted, that is, to imitate a conversation and doctrine that is animal, torn to pieces by heretical or diabolical work, is not permitted to a Christian. Thus Rabanus. Again, a man captured by the devil, or by men who are of savage morals and estranged from the worship of piety, is not to be eaten, that is, is not to be imitated, but is to be reproved. Thus Radulphus in chapter III of Leviticus, and Rabanus. Whence St. Ambrose, sermon 12, citing and explaining this law mystically: "More savage," he says, "is the beast, whoever takes what the beast has left over. Tell me therefore, you Christian, why did you presume to take the prey left behind by robbers? etc. Many say that wolves are accustomed to follow the tracks of lions, namely so that they may satisfy their rage with plunder from others, and what remains from the satiety of lions, that is consumed by the rapacity of wolves, so that these wolves of avarice have followed the tracks of robbers; so that what escaped their rapacity would fall to their savagery."
Machine translation from the Latin, not reviewed.
22:1
v. 4 « Si quis furatus fuerit bovem aut ovem, et occiderit vel vendiderit, quinque boves pro uno bove restituet, et quatuor oves pro una ove » (cf. 2 Reg. 12,6). Cur quinque et quatuor? « Praeter legislatoris voluntatem difficile est huius rationem assignare » (Bonfr.). Volebat sane legislator efficacius a furto bovis, quam a furto ovis deterrere : quare graviorem indixit muletam. v. 1 quinque boum pro uno etc. restitutionem tam serio urgeri, ut si eam fur praestare nequeat, obligetur ad se ipsum divendendum, et pretium possessori rei ablatae persolvendum. En tibi duplicem servitutis originem : unam captivorum bello abductorum, alteram furum vel etiam debitorum divenditorum. v. ^4 transit ad casum, quo res furto sublata nondum sit divendita aut consumpta (v. 1), sed integra penes furem deprehendatur : tum duplum eius, quod ablatum fuerat (cf. v. 7. 9), restituendum est.
Arg. — Conclusio quinque membris constat non ordine logico enumeratis, sed prout aut forte colligebantur aut nascebantur. Fures non consueverunt animalia abacta apud se retinere, quibus facilius proderentur, sed ea aut mactant aut vendunt : his v. 1 pro bove reddendum praescribitur quintuplum, pro ove quadruplum. At quandoque fur in ipsa effractione oceidebatur, quare adseriptae conclusiones v. 2. 93* : occisor effractoris nocturni innocens habetur, diurni mulctatur. Ne porro furandi licentiam sibi arrogarent pauperes, additur conclusio v. 3" : pro muleta procuranda vendantur. Manet tandem casus eius, penes quem animal abactum vivum deprehendatur : sciat is, praeter restitutionem sibi mulcetam fore imponendam v. 4. Caput XXII
22:2
v. 2 « S? effringens fur [domum sive suffodiens] f'uerit inventus , et accepto vulnere mortuus fuerit, | percussor| non ertt reus sangutnis ». Cum nnmzz indubie opponatur sequenti w:vnnnw, videtur illud 2n e/fractione ad significationem deflexisse temporalem, quod se. domorum effractiones non nisi noctu effici consueverint.
22:3
v. 3 « Quods? orto sole hoc fecerit, homicidium perpetravit et ipse morietur ». Subiectum est pereussor. Nefas esse affirmatur furem interdiu occidere, quod interdiu fur facilius a sicario dignoscatur (Aug.) , facilius agnoscatur et deprehendatur (Men.), facilius etiam salva vita repellatur (Bonfr.). Furis autem diurnus occisor plectitur secundum legem 21,12; si lectionem sequaris LXX Vulg., qui nm2* n2 leguntloeo c5v^ nm5v.Sed haec altera lectio et eritice et intrinsece est probabilior : muletabitur, 1udicio sane iudicum. Propter solum deficiens moderamen inculpatae tutelae non erat morti dandus possessor, qui sua a fure defendisset. « S? non Aabuerit, quod pro furto reddat, ipse venumdabitur ». Hebr. : certissime reddet; si mon habet , vendatur propter furtum suum , serviturus usque ad septimum annum (Ps. Jon.). Monentur fures, illam
22:4
v. & « Sr znventum fuerit apud eum, quod furatus est, vivens, sive bos, sive asinus, sive ovis, duplum. restituet ». Ex adiecto asino infert Caz., etiam v. 1 bovem et ovem tantum exempli ergo efferri, et reliqua animalia domestica includi, ita ut pro maioribus ib. quintuplum, pro minoribus quadruplum restituere oportuerit. B. Conclusiones duae de reparatione pro corrupta segete facienda Ex. 22,5 sq. Arg. — Cuius iumentum depastum est alterius viri segetem, is tantum restituat, quantum absumptum est; et absumpta supponantur fuisse eius agri optima. Cuius 1 incuria ignis vieinl segetem invasit, 1s damnum resarciat. Agitur de damno i « sive per dudustelanm sive per negligentiam » (Bonfr.).
22:5
v. 5 « Si laeserit » — verius depastus fuerit, nam eadem vox bis in us versu accepta bis eodem, nisi evidens obstet ratio, aceipienda est sensu — « quispiam agrum vel vineam , et dimiserit. iumentum suum , ut depascatur aliena, quidquid optimum habuerit in agro [suo] vel in vinea, [pro damni aestimatione] restituet ». Vocem suo supplevit Vulg. : quaeri potest, agaturne de laesoris an de laesi agro. Hebr. : optima agri et optima vineae restituet. Longiorem Sam. LXX habent textum , post ^ri inserentes nnxT2n2 7v zov pov nym nv 5» bw; certissime de suo agro restituet secundum proventum eius; si autem totum agrum depastus fuerit, optima agri et optima vineae restituet. Longior hie textus videtur e breviore fluxisse, quem Hebr. habet. Agrum interpretabantur suum, 1. e. laesoris. Num igitur pro laesione fortasse e mera neghgentia profecta neque ita magna tenebatur laesor optima quaeque sua rependere? Durum id erat nimis. Explicabant ergo restitutionem fieri oportere damno proportionatam ; quodsi vero per supremam negligentiam totum agrum depastus esset laesor, ut, quales agri fructus fuissent, non facile posset discerni , tum debere laesorem optima quaeque sui agri pro restitutione pendere. Haec explicatio aliqua arbitrarie in textum ingerit, neque omnem removet dubitationem. Quid enim, si optima illa, quotquot fuissent, nonsufficiebant ad damnum resarciendum ? Supponamus iam cum Caz. agi de optimis agri non laesoris, sed laesi. Mandatum ad brevissimam formam redactum erit hoc : $1 depastus quis fuerit agrum vel vineam | alienam, optima eius agri et optima eius vineae restituet. Pronum quippe erat, ut hae in re laesor se exeusaret, nonnisi viliores fructus fuisse eos, quos iumenta depasta essent; decebat vero, ut ea in re - praesumptio laeso faveret, non laesori : praesumebanturigitur, legem ferente Deo, quae absumpta fuerant, semper fuisse in suo genere optima. Restitutionem praeterea factam esse pro rata damni, per se patet. Haec lex plana est, iusta ac minime ambigua. Adiecta autem est, uti crediderim, ab aliquo Moyse recentiore penitior sed satis superflua criminis descriptio, ut depasci agrum alienum idem esset, atque 1mmittere iumenta e negligentia in agrum alienum, eaque ab eo depascendo non prohibere.
22:6
v. 6 « S? egressus ignis invenerit spinas », « sepem spinarum, qua sepiuntur segetes » (Jans.), — verba produnt agi imprimis de incendio involuntario — « et comprehenderit acervos frugum, sive stantes segetes in agris », — sed pro :n agris habent reliqui szve «agrum, totum se. agrum eum segete, arboribus etc. — « reddet damnum, qui ignem succenderit », non vero duplum, quia fortuito ignis supponitur esse exortus (DilIm.). Censetque Sy/v., similem sententiam ferri consuevisse, quando alia praeter agros fortuito incendio absumerentur. Habetur sane v. 5 sq. lusus inter duas significationes unius verbi *y23, depasci et incendere : v. 5 Yy2* (Sam. yay), nya, ày3; v..6 myan ns ^yanzn.
22:7
v. 1 « Si quis commendaverit amico pecuniam aut vas in custodiam, et ab eo , qui susceperat , furto ablata fuerint , si invenitur fur, duplum reddet » ei, qui deposuerat; non depositario (Sy/v.). Duplum (v. ^) erat mulcta ablatae rei, excepto casu
« Duae sequentes leges sunt de deposito, prior de deposito rei inanimatae, altera v. 10 de deposito rei animatae » (Bonfr.). EX. 22.6 S00. 229 N. De deposito rei inanimatae Ex. 99,7-9. Arg. — Si deprehendatur is, qui depositum furatus est, duplum reddat possessori; si non deprehendatur, iuramento coram iudice se purget depositarius. |
22:8
v. 1. v. 8 « Si latet fur, dominus domus applicabitur » , accedet « ad deos », — LXX ad Deum; sed recte Chald. Syr. ad iudices (cfr. 21,6); et nota, v. 9 Sam. pro hoc D'noN, quod iudices signifieat, substituisse n", quo doceris, quam arbitrario quandoque divina nomina fuerint mutata — « e£ durabit, quod non extenderit manum suam in rem proximi sui ». Iaramentum Vulg. LXX e v. 9 supplevere. Hebr. : s? non eztenderit etc. : haec est quaestio a iudicibus definienda. Perperam Ca:;., cui favet interpunetio et fere etiam constructio nostrae Vu/g., priorem v. 9 partem iungit versui 8 : iurandum fuisse depositario, se nunquam in tota vita sua perpetrasse fraudem etc. contra proximum ; ni iuraret, praesumptionem futuram contra ipsum. Iuramentum fuisset exorbitans, et condemnatio iniusta. Iurandum erat depositario de una illa re, quae furto fuerat ablata : eo « iuramento purgabat se » (Men.). Porro hac prima occasione elucidandae fraudis adicitur generalis regu/a pro fraudibus elucidandis
22:9
v. 9 : « Ad perpetrandam | fraudem, tam in bove quam 1n asino et ove ac vestimento , et quidquid. damnum nferre potest : ad deos utriusque causa perveniet et, si. i[t tudicaverint, duplum restituet proximo suo ». Hebr. : Super omnt accusatione fraudis, ad quamcunque rem illa referatur, v. g. super bove, super asino, super ove, super vestimento, super omni re amissa, de das iode quod «os — supple : i quae asseruntur esse zv5 $335 — : ad iudices deferatur causa amborum. Quem iudices condemnabunt, is restituet. duplum proximo suo. Si depositarius aliusve, qui in suspicionem venit, criminis convincitur, duplum restituit depositori; at non depositor, si depositarius innocens demonstratur, duplum ipse solvit (Ca?.). Nihil enim debet depositario. Quodsi depositor demonstretur studiose suspicionem in depositarium direxisse, utique subiieietur poenae Deut. 19,19 in falsos accusatores statutae (Sylv.). Arg. — Quando iumentum alterius viri curae commissum detrimentum sit passum , nullusque adfuerit facti testis, poterit se depositarius iuramento purgare; si vero ipse iumeritum furatus sit, furtumque sponte fateatur, restituat. Quando iumentum fuerit discerptum, loco iuramenti et ad probandum factum proferat id, quod reliquum repererit.
22:10
v. 10 « S? quis commendaverit proximo suo asinum, bovem, ovem. et omne iumentum ad custodiam, et mortuum fuerit aut debilitatum » — Hebr. fractum — « vel captum [ab hostibus], nullusque hoc viderit », — « si enim essent testes, ipsorum testimonio stari oporteret, non esset recurrendum ad iuramentum » (Sy/v.) — v. 11 « zuszurandum » Iahve (Hebr. Sam. Chald. Syr.; e contra LXX 0sc9) , cum invocatione ss.. nominis pronuntiatum (cf. 2 Reg. 21,7 ; 3 Reg. 2,53), « erit in medio » , Hebr. inter illos duos, « quod non extenderit manum ad rem proximi sui; suscipietque dominus iuramentum , et ille reddere non cogetur ». Depositor iuramentum illud debebit pro rato habere, depositarius liber censebitur restitutionis obligatione. — Facit autem diffieultatem v. 12 iubens simplicem pro furto restitutionem, cum videatur contradicere versui 7 duplicem statuenti. Quare Ps. Ion. censet, v. 7 agi de deposito custodiendo gratuito , v. 12 de deposito custodiendo pro mercede. Suppositio est arbitraria, difficultatem non solvit sed auget : nonne is severius puniendus erat, qui ea, pro quibus custodiendis mercedem accipiebat, furatus erat, eo qui gratuito custodienda susceperat? Alii sistunt in voce v2. Cuius eum esse sensum affirmat Men., rem ablatam esse depositarlo « vidente aut sciente aut alioqui culpae aliquo modo participe »; dum Ponfr. ex eadem voce infert, rem ablatam esse ab ipso, cui fuerat commissa, depositario. Certe neutrum sensum habet ea vox, neque unquam zv induit sensum passivum , correspondentem latino a5, graeco 5x6. Neque DBonfr. rationem demonstrat, cur a duplo restituendo eximatur nefarius ille depositarius. Construetio sequentes admittit interpretationes. Prima, ut furto ablatum opponatur participiis v. 10 mortuum, fractum , abductum. Si abductum fuerit iumentum, iuramento se purget depositarius, nihil restituat; si vero furto abductum, restituat, ad iuramentum non admittatur. At quaenam practice habetur differentia inter abduci et furto auferri? et quo argumento ea differentia demonstrari poterat, ubi nemo vidisset? Ac tandem lex hoc sensu intellecta esset iniqua. Secundo, possunt intimius v. 11 et 12 hoc modo iungi : sl depositarius se iuramento purgaverit, nihil restituet; excepto casu, quo reapse iumentum ipse furatus sit ab 2ps0, sc. a domino v. 11 seu depositore, quo igitur peleraverit : in hoc casu restituet, sed non duplum. 8i textusita accipiatur, privilegium veluti confertur periuro, cuius melior erit conditio conditione furis, qui non peleravit. Manet tandem tertia explanatio ceteris praeferenda. Haec etiam intime iungit v. 11 et 12. Quando depositum interierat aut deterius evaserat, « iusiurandum lahve erat in medio ». Si depositarius iuramento suam profitebatur innocentiam, hoc iuramentum pro rato erat habendum. Sane quandoque homines peierabant : tum falsum iuramentum pro vero habebatur, donec periurium detegeretur; eo detecto depositarius periurus et ad duplam restitutionem et ad subeundas poenas periuris propositas adigebatur. At, quo aevo homines summa iuramenti reverentia tenerentur, eveniebat sane, ut nequam ille depositarius a iuramento resiliret atque ita furtum confiteretur; quia vero tum non testibus aut argumentis aliunde petitis, sed spontanea confessione convincebatur, aliqua ei non immerito indulgentia concedebatur, rem ablatam, non duplum restituebat. Quae lex sapientissima reos etiam movebat, ut potius faterentur furtum , quam peierarent : furtum fassi nihil amittebant, quod suum esset, ad solam restitutionem rei non suae adigebantur.
22:12
v. 19 « Qwods? furto ablatum fuerit, restituet damnum domino ». Tandem v. 13 casum discutit, qui ad v. 10 enumeratos pertinebat, sed alia ratione erat expediendus, quando sc. fera aliquod de gregibus animal discerpserat, et ossa aut alia animalis discerpti pars reperta erat : tum iuramento non erat locus, sed ea pars tamquam facti et innocentiae depositarii argumentum afferebatur, depositarius liber abibat.
22:13
v. 13 « Si comestum a bestia », —- Hebr. si discerptum fuerat — « deferat ad eum », sc. ad dominum, « quod occisum est » , — n2Y5, proprie dilaniationem , cf. Gen. 31,39 — « et non restituet ». Suffixum in X3NZ2* ad partem animalis mutilam refertur, non ad dominum : illa erat afferenda ad dominum non dominus in eum fortasse remotiorem locum abducendus. 3Y LXX vertere ad; Targ. Syr. Masor. planius vertere testis : deferat illud tamquam. Lestem suae innocentiae; quod dilaniatum fuerit, nom restituet. 6. Conclusio de reparatione pro commodo facienda Ex. 22,14 sq. Arg. — Commodatarius restitationem faciat pro iumentorum detrimento, quod passa sunt commodatore non praesente; in mercede tamen, si mercenarius sit, commodatarius ne mulctetur.
22:14
v. 1 « Qui a proximo suo [quidquam horum] mutuo postulaverit , et debilitatum. aut mortuum. fuerit domino non praesente, reddere compelletur ». Agitur iam de commodato seu mutuo. Porro, dum depositario offertur res propter bonum depositoris, commodatarius exposcit rem propter suum ipsius bonum. Cf. Cai. Recte quoad sensum addidit Vulg. quidquam horum : nam agi uti antea de animalibus domesticis, contextus docet. Sed minus feliciter LXX v. 10 imitati adiecerunt «wt captum fuerit : cum enim animal captum auferatur sive ab hoste sive a fera, parum refert, praesensne adfuerit dominus, necne.
22:15
v. 15 « Quodsi impraesentiarum dominus fuerit, non restituet » , — « dominus commodans fuit in culpa, videns coram se rem suam male tractari, et non prohibens » (Tost.) — « [mazime] si conductum venerat pro mercede [operis] sut ». | T2U23 N32 N^ T2W DON, ubi Sam. legit N31, eandemque lectionem videtur secuta esse Vulg., duo verba conductum et venerat construens dependenter a si. Tamen haec sententia conditionalis construenda est ut tot aliae in hoc contextu, ut prior eius pars exprimat conditionem , altera conditionatum. LXX : ààv 93 ps0 cbe 7, £otat o3z0 &vti 709 p1s009 &bco9. Syr. : mulctabitur in mercede sua. Ps. Ion. : « venit damnum eius cum mercede eius ». Consentiunt hi fere in eo, subiectum verbi N2 csse animal mortuum aut vulneratum, aut rem, damnum, poenam; et 3 N2 edicere, illam rem seu mulctam intrare iu mercedem, computari in illa, subtrahi ab illa. Quae e literis rabbinicis affert A. Geiger (Urschrift u. Uebersetzungen der Dibel, Breslau 1857, p. 191 sq.) ad hune sensum stabiliendum , parum sunt efficacia. E V. T. pro 3 N"23 sola demonstratur significatio ingredi ad (Ios. 23,7. 12), admitti ad vel inter (Deut. 23,1 Squ.; Ps; 58.4091, 28). "wu Lev. 19,13 et Is. 16, 14 significat mercenariwm, i. c. hominem pro mercede laborantem. Quae significatio est retinenda cum Syr. Targ. (NT3N) et, uti videtur, etiam cum LXX ; alterius, cui Vulg. favet (animal) conductum adstruendae sufficiens non cernitur ratio. Potest igitur sententia tota sic commode verti : si mercenarius est ipse, admittatur ad mercedem suam , rctineatillam , non mulcteturin mercede sua. Seriptura in re, ubi commodatarius aut nullius aut exiguae tantummodo negligentiae coarguitur, exceptionem statuit in favorem pauperum mercenariorum, qui secus ab heris facile opprimerentur, ut Iacob opprimebatur a Laban. Cui versioni favet Ios. (IV. 8. 38), qui de hoc mandato libere disserens sic ait : « Si quis mercedem eorum retinuerit, qui corporibus suis operantur, meminerit hominis pauatque aliis possessionibus ». Ad hanc versionem ceteris propius accedit Vulg., imprimis inserta voce mazime, quae privilegium indicat mercenariis concessum. Hanc versionem commendant ingeniosae quidem, at simul violentae, quae ab aliis interpretibus traduntur, nostri textus expositiones. c. Conclusio de reparatione praestanda pro seducta filia virgine Ex. 22,160 sq. Arg. — Seductor seductam ducat. S1 pater eam illi permittere recuset, patri dotem solvet seductor. Seductio virginis non. desponsatae « tamquam furtum est virginitatis » (Ca?.), vel potius tamquam furtum rei ad patrem pertinents : cf. 91,7 (Keil. E contra seductio sponsae habebatur pro adulterio. cum desponsata.
22:16
v. 16 « S? seduxerit quis virginem necdum desponsatam , dormieritque cum ea, dotabit eam [et habebit eam| uxorem ». nnb, puru ido excludit violen oppressionem, excludit item casum mulieris se ipsam offerentis (Tos/.). Dos erat pretium, quod patri pendebatur pro filia ducenda.
22:17
v. 17 « SZ pater virginis dare noluerit, reddet » seductor « pecuniam turta modum dotis , [quam] virgines accipere consueverunt ». lam altera tempore Ps. Jon. acereverat condilio : « si non est digna ipso, aut pater etc. ».
22:18
v. 18 « Maleficos non patieris vivere ». Reliqui praeter LXX Maleficas, Sc. « textus 1d expressit, quod communius accidit » (Sylv.); mulieres ad eas artes proniores sunt. Vocem 72: habes 7,11.
Arg. — Maleficae interimendae, uti etiam qui cum iumentis coeunt, et qui dis 1mmolant. Cum delictis capitalibus 21,12. 15. 16. 17 hae leges id habent commune, quod a partieipiis ordiantur. Sunt leges perantiquae , licet illis quatuor fortasse minus antiquae : prius quippe in re publica oportuit condi leges contra homicidas et parentum contemptores, quam contra maleficas et bestiarum concubitores. Lex v. 20 nata est circa idololatriae initia, quando incipiebant homines honorare spiritus creatos sacrificiis, quae soli creatori sunt reservanda. Item, ubi plene evoluta est idololatria, non solent maleficiis v. 18 solae mulieres indulgere, sed item viri.
22:19
v. 19 « Qui coierit cum. tumento, morte moriatur ».
22:20
v. 90 « Qui tmmolat diis, occidetur » : Sam. àv 2v : prior vox facillime excidebat ob similitudinem sequentis vocis, panditque rationem aliquam, cur pro consueto iv nv2 h. l. seribatur mom, devorabitur, exterminabitur. Sam. item ignorat sequens incisum : « praeterquam Domino soli », quod facile potuit pie addi ab aliquo recentiore. Non assuevit Moyses (cf. 15,11) Iahven eodem veluti in gradu cum reliquis diis collocare. Arg. — Aequitas in eos commendatur, adseripta ratione quae legem hae forma non esse Moyse antiquiorem demonstrat. v. 91 « Advenam », alienigenam vel ad tempus vel permanenter inter Hebraeos commorantem (Calm.), « non contristabis », 1. e. non opprimes, « neque affliges eum : advenae enim et ipsi fuistis in terra Aegipti ». Reliquas gentes, imprimis postmodum, despiciebant Hebraei, et facilius opprimuntur advenae (Ca.). In advenam pietas frequenter ineuleatur (12,49; 93,9 ; Lev. 3,9; 25,15); imo ille ut indigena tractari iubetur (Lev. 19,33 sq. ; Deut. 10,19). Cf. Ex. 23,12; Lev. 19, 10; 293,29; 95,6; Deut. 15,99; 16,11. 1^; 25,14 sqq.; 26,11 sq.; 27, 19. Soli Chananaei severe excluduntur. Arg. — Commendatur pietas in illos, addita comminatione eos, qui illos contristaverint, a Deo punitum iri in suis uxoribus et liberis. Stilus non est idem atque cap. 21 sq.; BN v. 93 non inchoat novum membrum, sed meram sententiam conditionalem. Stilus est affinis aliarum periceoparum, quas Moysi tribuendas censemus, v. g. Lev. 25 sq. Habetur potius pia adhortatio quam lex; non indicitur poena civilis neglecturis, sed poena sola ordinaria Dei providentia infligenda.
22:22
v. 22 « Viduae et pupillo non nocebitis » (Zach. 1,10). Reliqui praefigunt omnt.
22:23
v. 23 « Si laeseritis eos », — Hebr. Sam. Chald. eum, quemlibet eorum — « voczferabuntur ad me, et ego audiam clamorem eorum », « ad quem velut unicum suum adiutorium habent refugium » (Sylv.);
22:24
v. 2& « et àndignabitur furor meus, percutiamque vos gladio, et erunt wzores vestrae viduae et filii vestri pupilli ». Arg. — Pauperes non premendi in debitis et usuris exsolvendis; unicum pallium, si in pignus receptum fuerit, ante noctem reddatur. Haec affinia sunt exhortationum v. 21-24. Non statuitur poena civilis, sed Dei providentia ultrix v. 97 demonstratur. Habetur àwN initio v. 25 sq., quasi subneetatur v. 25-27 extensio quaedam legis misericordiae antea traditae. Haud mirum , Moysen, qui tot leges antiquas collegerit, quandoque etiam earum stilum imitari.
22:25
v. 25 « S? pecuniam mutuam dederis populo meo pauperi, [qui habitat| tecum , non urgebis. eum quasi exactor, nec usuris opprimes ». Hebr. : non eris ei quasi creditor, non imponetis ei usuram. Duo prohibentur : ne « importune et severe urgeant mutui redditionem » (Bonfr.), et ne usuram exigant. Etenim Lev. 25,35 sqq. interdicitur usura a paupere Hebraeo, et Deut. 23,19 sq. (20 sq.) a quovis Hebraeo accipienda, permittitur autem ab alienis petenda : sed nota usurae nomine etiam venire foenus, quod omnino est iustum. |
22:26
v. 26 « Si pignus a prorimo tuo acceperis vestimentum » superius ef exterius, quod inter laborem deponebatur, sed quo noctu dormientes obvolvebantur, « «nte solis occasum reddes ei » (Deut. 24,13). Agitur de paupere unicum habente pallium (Tost.).
22:27
v. 21 « Ipsum enim est solum, quo operitur, indumentum carnis eius, nec habet aliud, in quo dormiat ». Hebr. : quia ipsum est operimentum eius , ipsa sola vestis pelli eius : in quonam dormiet? ize» oieyquocóvns, quo indiget non ob pudicitiam, habet enim vestem interiorem, sed propter decentiam. « S? clamaverit ad me » pallio privatus, « ezaudiam ewm, quia misericors sum ». Clamat hie, uti alii v. 23 vociferabantur, conquerentes de duritie pigneratoris. Admirationem v. 25 facit »2Y DN, cum neque populus pauper futurus esse supponatur, neque quadret sequens "Q2Y : quomodo enim mutuum dans se discernat a reliquo populo? Chald. Syr. explicant : in populo meo, pauperi. Fortasse genuina est lectio LXX qhN DN. — Item habet admirationem pluralis pan post singularem nnn, unde quidam eoniiciunt, ultimum incisum esse interpretamentum praecedentis. Arg. — Magistratibus haud impune obedientia negatur, at satis impune convicia in illos congeruntur. Quae hae lege prohibentur.
22:28
v. 98 « Diis non detrahes et » — prioris membri subiicitur explicatio (Bonfr.) — « principi. populi tui non. maledices ». LXX 0scic. Absurde vero /os. (Ant. IV. 8. 10; c. Apion. III. 33) et PAz/o (De Monarch. I. 7, p. 219; De vita Moysis III. 26, p. 166) id referunt ad falsos gentium deos; uniee vere T«arg. Syr. ad tudices.(cf. 21,6; 22,8 sq.). Cum v. 21-27 Moysi tribuamus auctori, itemque v. 29 sq., quaerat quis an eidem concedendus sit v. 28. Procul dubio exsistebat antiquitus in stirpe electa axioma aliquod de reverentia magistratibus propriis debita, licet in Aegypto, Pharaonis exactoribus omnem sibi arrogantibus auctoritatem, exigua fuerit illorum magistratuum auctoritas et fortasse item reverentia. Erat autem Moysi gravis ratio eius auctoritatis commendandae contra sacerdotum insolentiam. Ergo aut antiquum h. l. axioma inseruit, aut suis verbis eius mentem expressit. i. Novella de iis, quae Deo debentur, suis temporibus persolvendis Ex. 22,59 sq. qd 2 * Arg. — Quae Iahve debentur, statutis temporibus, sine moris ei pendantur. Sunt ea primitiae, primogenita, et ea, quae alio ei titulo debentur, v. g. voti. Duplex zwhi Moysis calamum prodit nomine Iahve loquentis. Primitiarum et primogenitorum sanctitatem exstitisse Moyse longe antiquiorem, dicebamus ad 13,9.
22:29
v. 99 « Decimas tuas et primitias tuas non tardabis reddere ». Sc. abundantiam (Hebr.) rerum aridarum, ut frugum et fructuum, et /iguida, ut vinum , oleum, mel (Sylv.), statim persolves, dum in animalibus (v. 30) septem saltem dies exspectabis. Duae autem illae expressiones non necessario solas primitias respiciunt, licet illas certe includant. Quas diserte efferunt. Vw/g. LXX Syr. Ps. Ion. « Primogenitum filiorum tuorum dabis miht ». Confirmatur generali omnino modo lex 13,2. 12 statuta, quae in recensendis iis, quae Deo consecranda sunt, apte in memoriam revocatur. v. 30 pro similiter verte sic , nequaquam enim suggeritur, primogenitum etiam filium octavo die debere offerri.
22:30
v. 30 « De bobus |quoque| reddes illum mihi ». Sicut v. 29" non agebatur de solis primitiis, ita Deo « detur »,1. e. « consecretur » (Deut. 15,19) et hinc ab aliis, etiam a matre separetur; die vero octava separetur; eadem die vel « deinceps », uti sapienter explicat Lev. 22,27, Deo tradatur. Eiusmodi animalia Deut. 15,19 etiam tum quandoque penes herum reperiri supponit, quando iam arando sint paria. Cf. Hoonacker
22:31
Arg. — Post formulam hane seriem a praecedente distinguentem , sequitur lex noachica de sanguine non comedendo, ea forma quae in deserto esset magis opportuna. Non erat ibi periculum, ut in castris et sub ipsius Moysis oculis non rite mactarent, erat autem ut carnibus in agro repertis animalium a feris discerptorum pro cibo uterentur. v. 934 « Viri sancti eritis mihi ». Consuetae formulae verba conformantur divinae 19,6 promissionl : « eritis mihi gens sancta », eamque in memoriam revocant. Quae porro ab Hebraeis exigitur h. l. sanctitas, constat observatione praecedentium et sequentium mandatorum moralium, imprimis exteriore. » Carnem, quae a bestiis fuerit praequstata, non comedetis, sed prouictetis canibus » (Lev. 92,8).
22:1
… This obligation is expressly affirmed, among other places, in Ex. 22:1-3, Lev. 6:2-5, and is
1. Scriptural sources. - In the Old Testament see, for example, Ex. 22:1-3; Tob. 2:21; Ex. 33:14-15. In the first two passages indicated, it is even required to give back something more than what was taken: Si quis furatus fuerit boves, aut ovem, et occiderit …
22:2
lawfulness of killing in legitimate defense, the defense of worldly goods was also included, by reference to Ex. 22, 2 (3, X, 5, 12).
… If you afflict them and they cry out to me, I will surely hear their cry" (Ex. 22, 2).
22:3
… In practice, however, often, for financial reasons or for insolvency toward a creditor, even Israelites were subjected to slavery (II Reg. 4:1; Neh. 5:5, 8). A thief who could not return the stolen goods became the property of the one he had robbed (Ex. 22:3). The poor sometimes found themselves in such conditions that they had to sell their family and themselves (ibid. 21:7 ff.).
22:7
… Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); very often, having no close relatives to defend her, she is at the mercy of the violent (cf. Job 22, 9; 34, 3, 21; Ps. 95, 6; Wis. 4, 10; Is. 1, 23; 10, 2; Jer. 7, 6; Ex. 22, 7, 25; Mal. 3, 5, etc.); she is consoled and helped only by the charitable man (cf. Job 29, 13; 31, 16; Jer. 22, 3; Zech. 7, 10; Is. 1, 17; etc.). …
22:8
… priests existed in Israel before the consecration of Aaron, since they appear at Sinai (Ex. 19:22-24; 24:4-5). The existence of a priestly class is already affirmed by the most ancient collection of laws, the "Book of the Covenant" (Ex. 20:24; 21:13; 22:8: allusions to a sanctuary with sacrifices, asylum, oracle). …
… all Israel as a nation (cf. Ex. 21, 12-17). Observance of the law ensures the return of Israel's political and social prosperity (Is. 58, 12 ff.), and its violation, which brings hardship, famine and misery (Jer. 17, 21-27; cf. Ex. 20, 12-32; 22, 8), is punished with the death penalty (Num. 15, 32-36). On the Sabbath day not only must rest be observed, but sacrifices must also be offered to God (Ex. 46, 4): the Hebrews gathered …
22:16
In Hebrew law there is mention of a sum or its equivalent in kind, which the bridegroom must deliver to the father of the betrothed (cf. Gen. 34:12; Ex. 22:16; I Sam. 18:25; Hos. 3:2). In Deut. 22:28 ff. the price is set at 50 shekels, which the seducer of a virgin must pay to her father before marrying her. In the code of Hammurabi …
The Old Testament deals with seduction in the last-mentioned sense in Ex. 22:16 ff. and Deut. 22:23 ff. In the first passage it is said that "if a man seduces a virgin who is not yet betrothed, he shall endow her and marry her; if the father of the girl refuses …
22:18
In Ex. 22:18 witches are condemned to death (Heb. mĕkhāšĕphāh, Lev. 20:27; cf. ibid. 19:26, 31; 20:6).
22:19
Herem (Septuagint: Ἀνάθημα) (M.A.)
… Such were the Canaanites (Deut. 7:1-6 etc.), cities that turned to idolatry (Ex. 22:19 etc.), violators of the h., etc. Their goods were sometimes destroyed, at other times partly reserved. …
… It is a grave sin (Lev. 20:15-16; Ex. 22:19), indeed the gravest of the sins of l. committed against nature (Sum. theol., 2a-2ae, q. 154, a. 12 ad 4), and is specifically distinct from the other species of unnatural aberrations …
22:21
Distinction and separation, not hatred; the Mosaic legislation prescribes justice and benevolence toward ethnics (Ex. 22:21; 23:9; Lev. 19:33 ff.; Deut. 10:18 ff., etc.; cf. H. Lesêtre, Etranger, in DB, II, col. 204); they could embrace the Jewish religion (v. proselutti); and the prophets announce their …
The author of the book is an unknown Jew of Palestine, a perfect connoisseur of the Law (Job 24:2-11; Ex. 22:21; etc.), of sacred literature, of Jewish social conditions, of the sciences, and also of the customs and literatures of foreign countries.
22:22
Among the Hebrews, widowhood was a state of desolation and entailed particular prohibitions (cf. Gen. 38, 14, 19; Judg. 10, 2; 16, 9; II Sam. 20, 3; Lev. 21, 14). Thus the widow is a being who commends herself by her very condition to pity (cf. Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); very often, having no close relatives to defend her, she is at the mercy of the violent (cf. Job …
22:25
… immediately followed from it. Among the Hebrews the idea of gratuitous lending was deeply rooted, but violations were continuous, until, under the pretext of conforming to the practice of foreigners, they did not hesitate to openly violate the law (cf. Ex. 22:25; Lev. 25:35-37; Ezek. 18:8, etc.). …
22:26
… The latter is often also considered as that of the impure (Lev. 10, 10; Ex. 22, 26). Hence forms of
22:29
… Thus, whereas in Ex. 22:29 the immolation of the firstborn was prescribed for the eighth day after birth, in Deuteronomy it must be carried out during the first year, for example, on the occasion of a pilgrimage …
… Although he was for the most part young (Iud. 17:5-18:20), the priest was honored with the title of "father" (ibid. 17:10; 18:19). Moses "set apart" the sons of Levi, consecrated to God in place of the firstborn of Israel who belonged to God (Ex. 22:29; Num. 3:13; 8:18) to make of them a special body of priests (Ex. 32:26-29); among the Levites (v.) he chose Aaron (v.) and his sons and consecrated them priests (Ex. 28-29, 39; …
22:30
… tāmīd in later Judaism (Dan. 8, 11-13; 11, 31; Mishnah); this rite is prescribed in Ex. 29, 38-42 and Num. 28, 3-4. 6. 8. As in these passages, hēbhes is often accompanied by the qualification ben-šanāh "[son] of a year": that is, more than 7 days old (Ex. 22, 30; Lev. 22, 27) and not more than a year. …
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.