Divers ordinances, partly moral, partly ceremonial or judicial.
Diuers Moral, Ceremonial, and Iudicial precepts are briefly recited.
1The Lord spoke to Moses, saying:Il Signore parlò a Mosè, e disse:OVR Lord spake to Moyses, saying:Locutus est Dominus ad Moysen, dicens: 2Speak to all the congregation of the children of Israel. And thou shalt say to them: Be ye holy, because I the Lord your God am holy.Parla a tutta l'adunanza de' figliuoli d'Israele, e dirai loro: Siate santi, perocché santo son io il Signore Dio vostro.Speake to al the assemblie of the children of Israel, and thou shalt say to them: Be ye holie, because I the Lord your God am holie.Loquere ad omnem cœtum filiorum Israël, et dices ad eos: Sancti estote, quia ego sanctus sum, Dominus Deus vester. 3Let every one fear his father, and his mother. Keep my sabbaths. I am the Lord your God.Onori ciascheduno il padre suo, e la madre sua: osservate i miei sabati. Io il Signore Dio vostro.Let euerie one feare his father, and mother. Keepe my Sabbathes. I the Lord your God.Unusquisque patrem suum, et matrem suam timeat. Sabbata mea custodite. Ego Dominus Deus vester. 4Turn ye not to idols: nor make to yourselves molten gods. I am the Lord your God.Non vi rivolgete a' simulacri, e non vogliate farvi degli dii di getto. Io il Signore Dio vostro.Turne not your selues to idols, neither make you to your selues molten goddes. I the Lord your God.Nolite converti ad idola, nec deos conflatiles faciatis vobis. Ego Dominus Deus vester. 5If ye offer in sacrifice a peace offering to the Lord, that he may be favourable:Se immolate al Signore un'ostia pacifica affin d'averlo propizio,If ye immolate an hoste of pacifiques to the Lord, that it may be placable,Si immolaveritis hostiam pacificorum Domino, ut sit placabilis, 6You shall eat it on the same day it was offered, and the next day. And whatsoever shall be left until the third day, you shall burn with fire.Nel dì, in cui fu immolata, e nel dì appresso la mangerete: tutto quello poi che ne resti il terzo giorno lo darete alle fiamme.that day wherin it is immolated, shal you eate it, and the next day: and whatsoeuer shal be left vntil the third day, you shal burne with fire.eo die quo fuerit immolata, comedetis eam, et die altero: quidquid autem residuum fuerit in diem tertium, igne comburetis. 7If after two days any man eat thereof, he shall be profane and guilty of impiety:Chi dopo i due giorni ne mangerà, sarà profano, e reo d'empietà.if after two daies anie man eate therof, he shal be profane, and guiltie of impietie:Si quis post biduum comederit ex ea, profanus erit, et impietatis reus: 8And shall bear his iniquity, because he hath defiled the holy thing of the Lord. And that soul shall perish from among his people.E pagherà il fio di sua iniquità per aver profanato il Santo del Signore, ed ei sarà sterminato dalla società del suo popolo.and shal beare his iniquitie, because he hath polluted the holie of the Lord, and that soule shal perish out of his people.portabitque iniquitatem suam, quia sanctum Domini polluit, et peribit anima illa de populo suo.
9When thou reapest the corn of thy land, thou shalt not cut down all that is on the face of the earth to the very ground: nor shalt thou gather the ears that remain.Quando tu segherai la messe de' tuoi campi, non mieterai fino a terra tutta la superficie delle tue terre: né raccoglierai le spighe, che potranno restarvi.And when thou reapest the corne of thy lande, thou shalt not sheare the face of the earth to the verie ground: neither shalt thou gather the eares that remaine.Cumque messueris segetes terræ tuæ, non tondebis usque ad solum superficiem terræ, nec remanentes spicas colliges, 10Neither shalt thou gather the bunches and grapes that fall down in thy vineyard: but shalt leave them to the poor and the strangers to take. I am the Lord your God.E nella tua vigna non coglierai i raspolli, né prenderai i granelli che cadono: ma lascerai, che li prendano i poveri e i pellegrini. Io il Signore Dio vostro.Neither in thy vineyard shalt thou gather the clusters, and grapes that fal downe, but shalt leaue them to the poore, and the strangers to take. I the Lord your God.neque in vinea tua racemos et grana decidentia congregabis: sed pauperibus et peregrinis carpenda dimittes. Ego Dominus Deus vester. 11You shall not steal. You shall not lie: neither shall any man deceive his neighbour.Non ruberete. Non direte bugia, e nissuno ingannerà il suo prossimo.You shal not committe theft. You shal not lie, neither shal anie man deceaue his neighbour.Non facietis furtum. Non mentiemini, nec decipiet unusquisque proximum suum. 12Thou shalt not swear falsely by my name, nor profane the name of thy God. I am the Lord.Non ispergiurerai nel mio nome, e non profanerai il nome del Dio tuo. Io il Signore.Thou shalt not forsweare thy self in my name, nor pollute the name of thy God. I the Lord.Non perjurabis in nomine meo, nec pollues nomen Dei tui. Ego Dominus. 13Thou shalt not calumniate thy neighbour, nor oppress him by violence. The wages of him that hath been hired by thee shall not abide with thee until the morning.Non defraudare il prossimo tuo, e non lo opprimere con prepotenza. La paga dell'operaio che lavora per te, non resterà in tua mano sino al dì di poi.Thou shalt not calumniate thy neighbour, nor oppresse him by violence. The worke of thy hireling shal not abide with thee vntil morning.Non facies calumniam proximo tuo nec vi opprimes eum. Non morabitur opus mercenarii tui apud te usque mane.
14Thou shalt not speak evil of the deaf, nor put a stumbling block before the blind: but thou shalt fear the Lord thy God, because I am the Lord.Non parlerai male d'un sordo, e non porrai inciampo tra' piedi del cieco; ma temerai il Signore Dio tuo, perché io sono il Signore.Thou shalt not speake euil of the deafe man, nor put a stumbling blocke before the blinde: but thou shalt feare the Lord thy God, because I am the Lord.Non maledices surdo, nec coram cæco pones offendiculum: sed timebis Dominum Deum tuum, quia ego sum Dominus. 15Thou shalt not do that which is unjust, nor judge unjustly. Respect not the person of the poor: nor honour the countenance of the mighty. But judge thy neighbour according to justice.Non farai ingiustizia, e non pronunzierai ingiusta sentenza. Non avere riguardo alla persona del povero, e non aver soggezione della faccia dell'uom possente. Giudica il prossimo tuo con giustizia.Thou shalt not doe that which is vniust, nor iudge vniustly. Consider not the person of a poore man, neither honour thou the countenance of him that is mightie. Iudge iustly to thy neighbour.Non facies quod iniquum est, nec injuste judicabis. Non consideres personam pauperis, nec honores vultum potentis. Juste judica proximo tuo. 16Thou shalt not be a detractor nor a whisperer among the people. Thou shalt not stand against the blood of thy neighbour. I am the Lord.Non sarai maldicente, né soffione nel popol tuo. Non cospirerai contro il sangue del prossimo tuo. Io il Signore.Thou shalt not be a criminatour, nor a whisperer among the people. Thou shalt not stand against the bloud of thy neighbour. I the Lord.Non eris criminator, nec susurro in populo. Non stabis contra sanguinem proximi tui. Ego Dominus. 17Thou shalt not hate thy brother in thy heart: But reprove him openly, lest thou incur sin through him.Non odierai il tuo fratello in cuor tuo; ma riprendilo pubblicamente, affinché tu non incorra per causa di lui in peccato.Thou shalt not hate thy brother in thy hart, but controwle him openly, lest thou incurre sinne through him.Non oderis fratrem tuum in corde tuo, sed publice argue eum, ne habeas super illo peccatum. 18Seek not revenge, nor be mindful of the injury of thy citizens. Thou shalt love thy friend as thyself. I am the Lord.Non cercar la vendetta, e non conservar la memoria dell'ingiuria de' tuoi concittadini. Amerai l'amico tuo come te stesso. Io il Signore.Seeke not reuenge, nor be mindeful of the iniurie of thy citizens. Thou shalt loue thy freind as thy self. I the Lord.Non quæras ultionem, nec memor eris injuriæ civium tuorum. Diliges amicum tuum sicut teipsum. Ego Dominus.
19Keep ye my laws. Thou shalt not make thy cattle to gender with beasts of any other kind. Thou shalt not sow thy field with different seeds. Thou shalt not wear a garment that is woven of two sorts.Osservate le mie leggi. Non accoppierai il tuo giumento con animale d'altra specie. Non seminerai il tuo campo con seme vario: non ti vestirai d'una vesta tessuta di due materie.Keepe ve my lawes. Thou shalt not make thy cattel to gender with the beasts of an other kinde. Thy field thou shalt not sowe with diuers seede. A garment, that is wouen of two sortes, thou shalt not put on.Leges meas custodite. Jumentum tuum non facies coire cum alterius generis animantibus. Agrum tuum non seres diverso semine. Veste, quæ ex duobus texta est, non indueris. 20If a man carnally lie with a woman that is a bondservant and marriageable, and yet not redeemed with a price, nor made free: they both shall be scourged: and they shall not be put to death, because she was not a free woman.Se un uomo ha che fare con una donna, che sia schiava, e nubile prima che sia riscattata, e fatta libera, saranno battuti ambedue; ma non morranno, perché colei non era libera:If a man lie with a woman by carnal copulation, that is a bondwoman also mariable, and yet not redemed with a price, nor made free, both shal be beaten, and they shal not die, because she was not free.Homo, si dormierit cum muliere coitu seminis, quæ sit ancilla etiam nubilis, et tamen pretio non redempta, nec libertate donata: vapulabunt ambo, et non morientur, quia non fuit libera. 21And for his trespass he shall offer a ram to the Lord, at the door of the tabernacle of the testimony.Ma quegli offerirà al Signore pel suo delitto un ariete alla porta del tabernacolo del testimonio:And for his offence he shal offer to the Lord, at the dore of the tabernacle of testimonie a ramme:Pro delicto autem suo offeret Domino ad ostium tabernaculi testimonii arietem: 22And the priest shall pray for him: and for his sin before the Lord: and he shall have mercy on him, and the sin shall be forgiven.E il sacerdote farà orazione per lui e pel suo peccato dinanzi al Signore, e troverà clemenza, e gli sarà rimesso il peccato.and the priest shal pray for him, and for his sinne before the Lord, and he shal become propitious to him againe, and the sinne shal be forgeuen.orabitque pro eo sacerdos, et pro peccato ejus coram Domino, et repropitiabitur ei, dimitteturque peccatum.
23When you shall be come into the land, and shall have planted in it fruit trees, you shall take away the firstfruits of them. The fruit that comes forth shall be unclean to you: neither shall you eat of them.Quando sarete entrati in quella terra, e vi avrete piantati degli alberi fruttiferi, voi rigetterete le prime frutta, che quelli produrranno, le quali avrete per immonde, e non ne mangerete.When you shal be entred into the land, and haue planted in it fruite trees, you shal take away the prepuces of them: the fruite, that come forth shal be vncleane to you, neither shal you eate of them.Quando ingressi fueritis terram, et plantaveritis in ea ligna pomifera, auferetis præputia eorum: poma, quæ germinant, immunda erunt vobis, nec edetis ex eis. 24But in the fourth year, all their fruit shall be sanctified, to the praise of the Lord.Il quarto anno poi tutti i loro frutti saranno consacrati alla gloria del Signore.But in the fourth yeare, al their fruite shal be sanctified, laudable to the Lord.Quarto autem anno omnis fructus eorum sanctificabitur, laudabilis Domino. 25And in the fifth year you shall eat the fruits thereof, gathering the increase thereof. I am the Lord your God.Il quinto anno ne mangerete i frutti, e raccoglierete tutto quello che ei produrranno. Io il Signore Dio vostro.And the fifth yeare you shal eate the fruites, gathering the ofspring, that they bring forth. I the Lord your God.Quinto autem anno comedetis fructus, congregantes poma, quæ proferunt. Ego Dominus Deus vester. 26You shall not eat with blood. You shall not divine nor observe dreams.Non mangerete carni, dentro le quali sia il sangue. Non farete augurii, e non darete retta a' sogni.You shal not eate with bloud. You shal not diuine, nor obserue dreames.Non comedetis cum sanguine. Non augurabimini, nec observabitis somnia. 27Nor shall you cut your hair roundwise: nor shave your beard.Non vi taglierete i capelli in tondo: e non vi raderete la barba.Neither shal you cut your heare roundwise: nor shaue your beard.Neque in rotundum attondebitis comam, nec radetis barbam. 28You shall not make any cuttings in your flesh, for the dead: neither shall you make in yourselves any figures or marks. I am the Lord.Non farete incisioni sulla vostra carne a causa d'un morto; e non farete figure o segno sopra di voi. Io il Signore.And for the dead you shal not cut your flesh, neither shal you make in your selues any figures or markes, I the Lord.Et super mortuo non incidetis carnem vestram, neque figuras aliquas aut stigmata facietis vobis. Ego Dominus.
29Make not thy daughter a common strumpet, lest the land be defiled, and filled with wickedness.Non prostituire la tua figliuola, affinché non si contamini la terra, e non si riempia di scelleraggini.Make not thy daughter a common strumpet, lest the land be contamined, and filled with wickednesse.Ne prostituas filiam tuam, ne contaminetur terra et impleatur piaculo. 30Keep ye my sabbaths, and reverence my sanctuary. I am the Lord.Osservate i miei sabati, e riverite il mio santuario. Io il Signore.Keepe ye my Sabbathes, and feare my Sanctuarie. I the Lord.Sabbata mea custodite, et sanctuarium meum metuite. Ego Dominus. 31Go not aside after wizards: neither ask any thing of soothsayers, to be defiled by them. I am the Lord your God.Non andate dietro ai maghi, e non interrogate gli indovini, perocché eglino vi corromperebbero. Io il Signore Dio vostro.Decline not to magicians, neither aske any thing of soothsayers, to be polluted by them. I the Lord your God.Non declinetis ad magos, nec ab ariolis aliquid sciscitemini, ut polluamini per eos. Ego Dominus Deus vester. 32Rise up before the hoary head, and honour the person of the aged man: and fear the Lord thy God. I am the Lord.Alzati dinanzi alla canizie, e rendi onore alla persona del vecchio: e temi il Signore Dio tuo. Io sono il Signore.Before the hoare head rise vp, and honour the person of an old man: and feare the Lord thy God. I am the Lord.Coram cano capite consurge, et honora personam senis: et time Dominum Deum tuum. Ego Dominus. 33If a stranger dwell in your land, and abide among you, do not upbraid him:Se un forestiero abita nel vostro paese, e fa sua dimora tra di voi, non lo rimprocciate:If a stranger dwel in your land, and abide among you, doe not vpbraid him:Si habitaverit advena in terra vestra, et moratus fuerit inter vos, non exprobretis ei: 34But let him be among you as one of the same country. And you shall love him as yourselves: for you were strangers in the land of Egypt. I am the Lord your God.Ma sia tra voi, come se tra voi fosse nato, e amatelo come voi stessi: perocché voi pure foste forestieri nella terra d'Egitto. Io il Signore Dio vostro.but let him be among you as the same countrie man: and you shal loue him as your selues: for you also haue bene strangers in the Land of Aegypt. I the Lord your God.sed sit inter vos quasi indigena, et diligetis eum quasi vosmetipsos: fuistis enim et vos advenæ in terra Ægypti. Ego Dominus Deus vester. 35Do not any unjust thing in judgment, in rule, in weight, or in measure.Non fate ingiustizia nei vostri giudizii, nella canna, nel peso, nella misura.Do not anie vniust thing in iudgement, in rule, in weight, or measure.Nolite facere iniquum aliquid in judicio, in regula, in pondere, in mensura.
36Let the balance be just and the weights equal, the bushel just, and the sextary equal. I am the Lord your God, that brought you out of the land of Egypt.La stadera, e i pesi sien giusti: giusto l'epha, e l'hin. Io il Signore Dio vostro, che vi trassi dalla terra d'Egitto.Let the balance be iust, and the weightes equal, the busheliust, and the sextarie equal. I the Lord your God, that brought you out of the Land of Aegypt.Statera justa, et æqua sint pondera, justus modius, æquusque sextarius. Ego Dominus Deus vester, qui eduxi vos de terra Ægypti. 37Keep all my precepts, and all my judgments: and do them. I am the Lord.Osservate tutti i miei precetti, e tutti i miei ordini, e mettetegli in pratica. Io il Signore.Keepe al my preceptes, and al my iudgements, & doe them. I the Lord.Custodite omnia præcepta mea, et universa judicia, et facite ea. Ego Dominus.
19:1
Year of the World 2514.
19:3
Sabbaths. Both those which occur every week, and extraordinary ones, ver. 30.
19:4
Calmet
Idols. Hebrew, "vain things." (Calmet)
Menochius
Molten, or any other sort of workmanship. (Menochius)
19:7
Calmet
Profane. Hebrew, "it shall be defiled." Septuagint, "improper for sacrifice." Aquila, "It shall be rejected." (Calmet)
Menochius
So that the person who had offered it, shall become more guilty. (Menochius)
19:9
Du Hamel
Ground. Hebrew and Septuagint, "the extremity of thy field." The Rabbins say, a sixtieth part of all the products of the earth, was to be left for the poor. (Selden, Jur. 6:6.) Thus God teaches his people to exercise themselves in the acts of mercy. (Du Hamel)
19:10
Strangers. Septuagint and Syriac, "proselytes," who might dwell in the country. As the soil did not belong to them, great compassion was requisite: otherwise they must have perished, or become slaves.
Calmet
Lord; the sole proprietor. (Calmet)
19:11
Haydock
Lie. "When no injury is done to another, it is a great question whether a lie can ever be justified. The case would perhaps be easily decided, if we considered the commandments alone, and not the examples," of those holy men who seem to have sometimes thought it lawful. (St. Augustine, q. 68) But is it not better to allow that these were under an inculpable mistake, than to defend one fault, because it is not attended with the guilt of another, by hurting others? Even lies of jest and of excuse, are contrary to the gravity and open-dealing of a Christian; and God never speaks of lying without marks of disapprobation. (Haydock)
Oleaster
Hebrew, "you shall not deny, or extenuate yourselves," pretending that you cannot give alms. (Oleaster)
19:12
Philo
Profane. No greater indignity can be offered to God, than to solicit Him, as it were, to assist us in doing evil, by attesting falsehood. (Philo)
19:13
Haydock
Morning. Pay what is due to the labourer, immediately, if he desire it. (Haydock)
It was customary among the Jews to pay their workmen in the evening, Matthew 20:8.
19:14
Deaf. The word Kophos, used by the Septuagint, means also the dumb, as these defects are generally found in the same person. Nothing can be more base, than to attack those who are unable to defend themselves. Solon forbids anyone "to speak ill of the dead," though he may receive an injury from his children. Those who undermine and ruin the reputation of the absent, are no less to be condemned.
19:16
Detracter, whisperer. Hebrew rakil, stands for both these terms. Some translate a parasite, a merchant, vilifying the goods of others to enhance the price of his own; or a spy, seeking to discover and laugh at others' faults.
Neighbour; accusing him wrongfully, to the danger of his life; or lying in wait for him like an assassin. But strive rather to rescue those who are attacked. Those who neglect this duty, are responsible for the consequences, according to the Jews, (Selden, Jur. 4:3,) and the laws of the Egyptians. (Diodorus 1.)
19:17
St. Augustine
Openly, is not in the Hebrew or other versions. Instead of bearing malice at the heart, we are authorized to demand our right in a legal manner, or to correct in a fraternal matter, the person who may have injured us, lest we incur sin for our neglect, and the offender continue impenitent. Jesus Christ instructs us to do this with as little disturbance as possible, Matthew 18:15. Yet public sins must undergo a public correction, 1 Timothy 5:20. (St. Augustine, ser. 82.) Love should regulate our complaints. (St. Augustine, q. 70.)
19:18
Musonias
Revenge, by private authority, or out of passion, which the pagans themselves acknowledged was more becoming a brute than a man, ferae est. (Musonias, Sen. de ira 2:32.)
Calmet
Citizens. Hebrew, "observe or lie not in wait." Septuagint, "act not with fury against the son of thy people." (Calmet)
Hebrew notor, means to upbraid when doing a kindness.
Calmet
Thy friend. Hebrew rehaka, may denote thy neighbour, or any one with whom we have any thing to do. Thus God orders us to love strangers as ourselves, (ver. 34,) and to help our enemy, Exodus 23:4. The false insinuations of the Jews are fully exploded by Jesus Christ, Matthew 22:39. We must love the offender, but detest the offence. (St. Augustine, contra Faust. 19:24.) If God required his people to exterminate the Chanaanites, he did not authorized them to entertain any personal animosity against their persons, but they were to act as ministers of his justice. "O Lord, (said Philo very justly) we do not rejoice at the misfortune of our enemy, (Flaccus) having learnt from thy holy laws to compassionate the distress of others. But we thank thee for....delivering us from our afflictions." (Calmet)
19:19
Tirinus
Kind. Mules were therefore either brought from other countries, (3 Kings 10:28,) or they were produced by some of the same species, as, good authors assert, is frequently the case in Syria, Cappadocia, etc. (Pliny, [Natural History?] 8:44.; Pineda) (Tirinus)
Spencer (Leg. 2:20,) says, without any proof, that this law had a reference to the impure conjunctions of animals, in honour of Venus and of Priapus.
Challoner
Different seeds, etc. This law tends to recommend simplicity and plain-dealing in all things; and to teach the people not to join any false worship or heresy with the worship of the true God. (Challoner)
Worthington
Draw not the yoke with infidels, 2 Corinthians vi. (Theodoret, q. 27.) These different colours were not in themselves evil, since they were used in the priests' vestments. They insinuate, that we must avoid schisms. (Worthington)
Palladius
The sowing of different seeds tends to impoverish the soil. (Pliny, 18:10.) The Egyptians sowed various seeds on a board, covered with fine mould; and, observing which sort was destroyed by the heat of the sun in the dog-days, superstitiously refrained, that year, from sowing any of it, lest it should produce no crop. (Palladius)
Calmet
Sorts. The Rabbins say of linen and wool, as Deuteronomy 22:11. They allow other sorts. Josephus ([Aniquities?] 4:8,) supposes, that garments of the former description were thus reserved for the priests alone. The Flamen, among the Romans, could not wear a woollen garment sowed with thread, without committing a sin; piaculum erat, says Servius. These precepts were to be literally observed, though they concealed a moral instruction of the greatest consequence, importing that all unnatural intercourse was to be avoided. Pythagoras conveyed his instructions under similar enigmatical expressions, saying, "we must not stir up the fire with a sword," etc., as Solomon does likewise. (Proverbs 30:15 and Ecclesiasticus 12:3, 6.) (Calmet)
19:20
Marriageable. Hebrew, "promised, or given in marriage." Septuagint, "reserved for another....she shall," etc. Onkelos and the Arabic version suppose also, that the woman alone was to be scourged with leather thongs; a punishment to which the Samaritan copy condemns only the man. The Rabbins agree with the Septuagint. Others translate, "there shall be an enquiry made, or they shall be set free, and shall not die."
19:22
Pray. Hebrew and Septuagint, "shall atone for him with the ram of the sin-offering, before the Lord, for his sin."
19:23
Challoner
The first-fruits. Praeputia, literally their fore-skins: it alludes to circumcision, and signifies that for the first three years the trees were to be as uncircumcised, and their fruit unclean; till the fourth year their increase was sanctified and given to the Lord, that is, to the priests. (Challoner)
Calmet
In some countries, people take off the buds to strengthen the tree. (Calmet)
Philo de Creatione
The fruit, during the three first years, is not esteemed so good or wholesome; and therefore, it could not with propriety be presented to God. (Philo de Creatione.)
Haydock
Unclean. Hebrew, "three years shall it be as uncircumcised unto you; it shall not be eaten." (Haydock)
19:24
Tirinus
Lord. It was to be brought to the holy city, and offered with the other tithes, out of which a feast was made for the poor, etc. (Josephus, [Antiquities?] 4:8.) Besides the first-fruits for the priests, and the tithes for the Levites, out of which they again paid tithes to the priests, there was an annual tithe prescribed, (Deuteronomy 12:12,) to supply a feast for the indigent, etc., at Jerusalem, along with this fruit; and another, every third year, designed for the poor alone (Deuteronomy 14:28,) at the place of each one's abode. (Tirinus)
19:26
Haydock
Blood. The flesh of any animal. The blood must belong to God. The members of the Sanhedrim eat nothing on the day that a criminal is executed, supposing that this is the meaning of the precept. The Septuagint read erim, "on the mountains;" and another version has, "on the roof," as if the worship of idols on high places were forbidden. (Haydock)
Calmet
Divine. Perhaps by means of "serpents," or "plates of brass," as the Hebrew ness, may insinuate. These methods were known to the ancients. (Horace, Ode 3:37.; Pliny 30:2.) (Calmet)
Haydock
Dreams. Hebrew, times. See Galatians 4:10. (Haydock)
19:27
Challoner
Cut your hair, etc. This, and other such like things, of themselves indifferent, were forbidden by God, that they might not imitate the Egyptians or other infidels, who practised these things out of superstition, in honour of their false deities. (Challoner)
Tirinus
The pagans consecrated locks of hair, and their beard, when it was first cut, to Apollo, the river gods, the hours, Esculapius, etc. Some, at Rome, hung the hair on a tree. (Tirinus)
The Arabians and Macae left only a tuft of hair at the top of their head, in imitation of Bacchus. (Herodotus 3:8.; 4:175.) This tuft is called sisoe by the Septuagint who seem to have alluded o the Hebrew term tsitsith. See Ezechiel 8:3. The ancient scholiast says, this was left in honour of Saturn. It resembled a crown. The same custom was observed by the Syrians, (Lucian) Idumeans, etc. (Jeremias 9:25.)
Calmet
Beard. Hebrew, "the angle, or extremity of your beard." These regulations would seem beneath the attention of a lawgiver. But they were made in opposition to some profane customs of the surrounding nations. The Jews still observe this direction, and leave the beard from the ear to the chin, (where they let it grow pretty long) and also two mustaches, or whiskers, on the top lip. The Egyptian mummies have only the beard on the chin. The eyebrows and other hair of the gods and inhabitants of Egypt, were entirely cut off. In mourning the chin was also shaved. God forbids his people to imitate them. (Calmet)
Radulph
But heretics need not hence infer, that the tonsure of priests and monks is reprehensible. (Radulph.)
Tirinus
Superstition and affected delicacy in curling, etc., are to be avoided. (Tirinus)
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Homer
Dead. Adonis or Osiris; as if you were mourning for them, in which sense the former verse may be explained. At funerals it was customary to cut off the hair. Achilles and his soldiers did so at the death of Patroclus. (Homer)
Plutarch
The Persians also cut the manes of their horses, to shew their grief for the loss of Masistius, (Herodotus 9:24,) as Alexander did when Hephaestion died. (Plutarch)
The Egyptians, Assyrians, etc., cut their hair on the like occasions, and the Hebrews did so too; whether they neglected this law, or it was rather designed only to hinder them from joining in a superstitious lamentation for some idol. They also cut their bodies, Genesis l, and Jeremias 41:5. The pagans did so, intending thereby to appease the anger of the infernal deities: ut sanguine....inferis satisfaciant, (Varro, Servius): or to please the deceased. (Plutarch, de consol.) Thus Virgil represents Anna, Aeneid iv.: Unguibus ora soror faedans et pectora pugnis. The Roman and Athenian laws restrained this cruelty of women towards themselves. But in Persia, the children and servants of great men still make an incision upon their arms, when their father or master dies. The women in Greece also observe a solemn mourning, with loud lamentations, tearing their cheeks and hair, and reciting the memorable actions of the deceased. The Christians and Jews of Syria inflict still more dangerous wounds upon themselves. The latter have always esteemed it lawful to adopt the customs of the nations with whom they lived, provided they were not attended with superstition; which makes us conclude, that what Moses here forbids, was done in honour of some idol.
Philo
Marks, made with a hot iron, representing false gods, as if to declare that they would serve them for ever. (Philo)
Calmet
The Assyrians had generally such characters upon their bodies. Philopator ordered the converts from the Jewish religion to be marked with ivy, in honour of Bacchus. (3 Macchabees) Theodoret (q. 18,) mentions, that the pagans were accustomed to cut their cheeks, and to prick themselves with needles, infusing some black matter, out of respect for the dead, and for demons. Allusion is made to these customs, Apocalypse 13:16, and Isaias 49:15. Christians have sometimes marked their arms with the cross, or name of Jesus. (Procopius in Isai. 44:5.) (Calmet)
Haydock
As St. Jane Frances de Chantal did her breast. (Breviary, August 21.) Nomen pectori insculpsit. St. Paul says, I bear the marks of the Lord Jesus in my body, Galatians 6:17. The Church historians relate, that St. Francis and St. Catharine received miraculously the prints of his wounds. (Haydock)
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Justin
Strumpet, which was done formerly in the honour of idols. "They gave to Venus the prostitutions of their daughters." (St. Augustine, City of God 18:5.) "In Cyprus they lead the unmarried women to the sea-shore, in order to acquire a dowry by these means on certain stated days, as a libation to Venus." (Justin.)
Such things were common in the East. See Lucian de dea Syr.; Strabo xvi.
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Calmet
Wizards. Hebrew oboth, denotes familiar spirits, (1 Kings viii.[xxviii.?] 7,) which gave answers from the belly or breast, as from a bottle; whence such wizards are called by the Greeks, engastrimuthoi; and by Sophocles, sternomanteis. (Calmet)
Menochius
Soothsayers, are properly those who judge what will happen by inspecting victims. (Menochius)
Hebrew yiddehonim, means connoisseurs, intelligent people, gnostics, or those who pretend that they can penetrate the secrets naturally impenetrable to the mind of man. Septuagint epaoidoi, "enchanters," who undertake to keep off all misfortunes. "Surely, (says Pliny, 30:1,) to learn this art, (of magic) Pythagoras....and Plato undertook long voyages by sea, or rather went into banishment. This they extolled at their return; this they kept as a secret. Hanc in arcanis habuere."
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Aged man. Such are supposed to be possessed of wisdom and experience. The Egyptians and Lacedemonians rose up out of respect to an old man. (Herodotus 2:80.) The Rabbins pretend that a person ought to rise up when the old man is four cubits distant, provided he be, as he ought, a man of wisdom; for otherwise he is entitled to no honour. But this would be making inferiors judges of their merit. The Chaldean, Philo, etc., comprise those "learned in the law," under the name of old men.
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Rule; Hebrew, "taking dimensions" with a yard, tape, etc.
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Weights. Hebrew, "stones of justice," for stone weights were formerly used, Proverbs 16:11.
Calmet
Bushel, etc. Hebrew, "a just epha, and a just hin." (Calmet)
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Different seeds, etc.... This law tends to recommend simplicity and plain dealing in all things, and to teach the people not to join any false worship or heresy with the worship of the true God.
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Firstfruits.... Proeputia, literally, their foreskins; it alludes to circumcision, and signifies that for the first three years the trees were to be as uncircumcised, and their fruit unclean: till in the fourth year their increase was sanctified and given to the Lord, that is, to the priests.
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In the liturgy The Epistle on VVenesday in Passion weke.
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These diuersities are not prohibited for them selues, for the ornaments of the tabernacle and of Priests were made of diuers things; but schisme, and al participation with heretikes, and other infidels is forbid. 2. Cor. 6. Dravv not in yoke vvith i•si••els. Theodoret. q. 27. in Leutt.
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Concordance See Gen. 40. v. 8.
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 69.2
… or how can he discharge spiritual functions who himself has lost the Holy Spirit? And therefore he must be baptized and renewed who comes untrained to the Church, that he may be sanctified within by those who are holy, since it is written, “Be ye holy, for I am holy, saith the Lord.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.5
… as also He is not sanctified but sanctifies; for the creature is sanctified, but the Holy Spirit sanctifies. In which matter, though the word is used in common, there is a difference in the nature. For both the man who receives and God Who gives sanctity are called holy, as we read: “Be ye holy, for I am holy.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.13
116. “Be good to me.” “Why dost thou ask what thou hast denied [to Me]? I would have had thee to be good, and I said ‘Be ye holy, for I Myself am holy,’
St Jerome † AD 420 The Letters of St. Jerome 118.5
… You already build monasteries and support in the various islands of Dalmatia a large number of holy men. But you would do better still if you were to live among these holy men as a holy man yourself. “Be ye holy, saith the Lord, for I am holy.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 20
… Peter it is written: ‘Wherefore gird up the loins of your mind, be sober, and hope to the end, for the grace that is offered to you: . . . as obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as He who hath called you is holy, so be ye holy in all manner of conversation; because it is written,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.4
… When therefore I hear, “for I am holy,” I recognise His voice: yet do I exclude my own? Surely He speaks inseparably from His body when He speaks thus. Shall I then dare to say, “For I am holy”? If holy as making holy, and as needing none to sanctify, I should be proud and false: but if holy as made holy, as it is written, “Be ye holy, for I am holy,”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.82
In Leviticus: “The wages of thy hireling shall not sleep with thee until the morning.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.3
… 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. It forbids the labourer to be deprived of his hire,
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.35
… viii. 9 ); and again, And by thy conscience shall the weak brother perish, for whom Christ died. But when ye so sin against the brethren, and wound their weak conscience, ye sin against Christ ( Ibid. ii. 12 ). Hence it is that Moses, when he said, Thou shalt not curse the deaf , at once added, Nor put a stumblingblock before the blind (
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St Jerome † AD 420 The Letters of St. Jerome 79.1
… Men may say that I am not so much trying to console a widow in affliction as endeavouring to creep into the imperial court; and that, while I make a pretext of offering comfort, I am really seeking the friendship of the great. Clearly this will not be the opinion of any one who knows the commandment: “thou shalt not respect the person of the poor,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 102
… “Take heed that ye despise not one of these little ones which believe in me, for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven.” If however it is the influence of my calumniators which imposes silence upon you, you must listen to the other law which says “Thou shalt not honour the person of the mighty”
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Tertullian † AD 220 The Five Books Against Marcion 4.35
… If one failed in this duty of reproof, he in fact sinned, either because out of hatred he wished his brother to continue in sin, or else spared him from mistaken friendship, although possessing the injunction in Leviticus: “Thou shalt not hate thy brother in thine heart; thy neighbor thou shalt seriously rebuke, and on his account shalt not contract sin.”
Tertullian † AD 220 The Five Books Against Marcion 5.14
… “Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.” For against such a disposition Isaiah pronounces a woe. “Recompense to no man evil for evil.” (Like unto which is the Creator’s precept:) “Thou shalt not remember thy brother’s evil against thee.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.15
But why should we spend any more time over evangelic and apostolic precepts, when even the old law, which is thought to be some what slack, guards against the same thing, when it says, “Thou shalt not hate thy brother in thine heart;” and again, “Be not mindful of the injury of thy citizens;”
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Tertullian † AD 220 The Five Books Against Marcion 4.35
… much more should you bring back your erring brother to himself. He commands you to forgive your brother, should he trespass against you even “seven times.” But that surely, is a small matter; for with the Creator there is a larger grace , when He sets no limits to forgiveness, indefinitely charging you “not to bear any malice against your brother,”
Tertullian † AD 220 The Five Books Against Marcion 5.4
… for it is He who enjoins the first in these words, “Thou shalt love God with all thine heart, and with all thy soul, and with all thy strength;” and also the second in another passage: “Thou shalt love thy neighbour as thyself.”
Tertullian † AD 220 The Five Books Against Marcion 5.14
… “Abhor that which is evil, and cleave to that which is good.” Well, is the precept different in the Creator’s teaching? “Take away the evil from you, depart from it, and be doing good.” Then again : “Be kindly affectioned one to another with brotherly love.” Now is not this of the same import as: “Thou shalt love thy neighbour as thy self?”
Tertullian † AD 220 On the Apparel of Women ii.2
… Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), “Thou shalt love thy neighbour as thyself?”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 6.5
… In which, even if there be no pollution of their conscience, there is a great guilt in this very thing, that by their offence originate examples for the ruin of others. There ought also to be no contentions and emulations among you, since the Lord left to us His peace, and it is written, “Thou shalt love thy neighbour as thyself.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.107
“Say not, I will avenge me of mine enemy; but wait for the Lord, that He may be thy help.”
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 1.4
… “I Lord, delivered the law to all these, at thy command, that those whom a free faith did not influence, the spoken law at least might restrain: I said, ‘Thou shalt not commit adultery,’ in order that I might prevent the licentiousness of fornication: I said, ‘Thou shalt love
St Augustine of Hippo † AD 430 The Confessions 10.37
… For since it is not continency alone that Thou hast enjoined upon us, that is, from what things to hold back our love, but righteousness also, that is, upon what to bestow it, and hast wished us to love not Thee only, but also our neighbour,
St Augustine of Hippo † AD 430 On Lying 9
… The love of our neighbor hath its bounds in each man’s love of himself. “Thou shall love,” saith He, “thy neighbor as thyself.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 33
… For this: Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 36
… And Jesus answered him: The first of all the commandments is, Hear, O Israel! the Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. And the second is like unto it: Thou shalt love thy neighbour as thyself.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.21
… For the former stage, although it is something, is yet so little that it may be reached even by the publicans as well. And as to what is said in the law, “Thou shalt hate thine enemy,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 65.1
1. The Lord Jesus declares that He is giving His disciples a new commandment, that they should love one another. “A new commandment,” He says, “I give unto you, that ye love one another.” But was not this already commanded in the ancient law of God, where it is written, “Thou shalt love thy neighbor as thyself”?
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Tertullian † AD 220 On Modesty 20
… So, too, with regard to lying with a female slave, who had been betrothed to an husband, but not yet redeemed, not yet set free: “provision,” says (the Law), shall be made for her, and she shall not die, because she was not yet manumitted for him for whom she was being kept.
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.14
… The husbandman is content that the tree just coming into cultivation should bear him at first such fruits as it may; afterwards, when he has pruned and trained it according to his art, he will receive, not the fruits it chanced to bear at first, but good fruits. The law itself favours this interpretation, for it says
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Origen † AD 254 Origen Against Celsus 4.95
… but, on the contrary, the most pure and holy of human souls, whom He inspires and endows with prophetic power. And therefore, whatever else in the Mosaic writings may excite our wonder, the following must be considered as fitted to do so: “Ye shall not practise augury, nor observe the flight of birds;”
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St Cyprian of Carthage † AD 258 On the Lapsed 30
… who, feeding at rich banquets, and puffed out with fuller dainties, belches forth on the next day his indigestions, and does not dispense of his meat and drink so as to aid the necessity of the poor? How does he who walks with joyous and glad step mourn for his death? And although it is written, “Ye shall not mar the figure of your beard,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.84
In Leviticus: “Ye shall not make a tuft from the hair of your head.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.85
“Ye shall not deface the figure of your beard.”
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Origen † AD 254 Origen Against Celsus i.26
… and let him show also how sorcery can exist among those who have accepted the Mosaic law, and read the injunction, “Neither seek after wizards, to be defiled by them.”
Origen † AD 254 Origen Against Celsus 5.9
… “Regard not them which have familiar spirits, neither seek after wizards, to be defiled by them: I am the Lord your God.”
St Gregory of Nyssa † AD 395 Against Eunomius 2.12
… “Being,” he says, “the Brightness of His glory, and the express Image of His person .” What, after these have thus spoken, are the words of our ventriloquist
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.86
In Leviticus: “Thou shalt rise up before the face of the elder, and shall honour the person of the presbyter.”
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John Cassian † AD 435 The Conferences of John Cassian 21.22
… “Your reasonable service.” And the giver of the law similarly forbids the same thing, saying: “Let the balance be just and the weights equal, the bushel just and the sextarius equal,”
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2. Be ye holy. — "Holy," that is clean and pure from all uncleanness of flesh and spirit, from all sin and legal irregularity.
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3. Let him fear his mother, — let him revere her.
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4. Turn not to idols. — For idols the Hebrew is elilim, that is vanities, vain and worthless things, such as idols are, which present a vain and false shadow of Divinity; secondly, elilim is a diminutive from el, that is God, as strong, as if you were to say: little gods, little strong ones; which in Flemish we call Godekens; thirdly, elil is the same as al el, that is not God: for idols are not truly gods; fourthly, elil is the same as el lail, that is God of night, that is nocturnal, shunning light, which walks in darkness: such are the demons who are worshipped in idols; fifthly, elil alludes to the root ala, that is he has cursed: for idols are things to be cursed. Thus Oleaster. Neither shall you make molten gods for yourselves. — It is a synecdoche; for the whole is understood from the part: for by molten gods he understands all idols, whether they be cast and molten, or ductile, or carved. Thus St. Augustine, and from him Radulphus. Tropologically, the avaricious hold masses of gold as gods; these indeed are their molten gods, these are elilim: how wise are those who do not worship elilim, that is false vanities and insanities, but el, that is the strong and true God, who gives true riches not in this earth of the dying, but in that upper earth of the living! Blessed are those to whom thou alone, O Lord, art hope and substance, and all their work is prayer, so that they may say: "In peace in the selfsame I will sleep and rest."
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5. That it may be acceptable. — The Hebrew is lirtsonechem, that is according to the will or good pleasure of yourselves, as if to say: Offer it willingly and voluntarily. Thus the Chaldean. But Our [translation], the Septuagint and Vatable take the Hebrew ratson passively, that is to say: To conciliate favor, grace, good pleasure and benevolence for you with God. See Can. 25.
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7. If anyone shall eat of it after the second day, he shall be profane and guilty of impiety,—because he has violated this sacred ceremony sanctioned by God, and therefore shall be abominable, as the Chaldean translator renders it. The Septuagint translates it ἀνοσίμαχα, that is, it is not to be sacrificed, as if to say: Such flesh and victim, as if profane and polluted, cannot be offered and sacrificed to God.
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8. It shall perish,—by the sentence of the judge, if the matter is established; but if not, God punishing and avenging.
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9. Thou shalt not reap to the very ground of thy field,—that is, thou shalt not reap thy field entirely, but thou shalt leave some ears, for example the lower and those lying almost on the ground, in the field to be gathered by the poor. Thus Abulensis in chapter XXIII, verse 22; whence in Hebrew it is: Thou shalt not finish reaping the corner, or the edge of thy field, that is, thou shalt not cut all the fruits, but shalt leave something at the edge or corner of thy field, so that the poor may be able to gather it. Thus Oleaster and others.
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10. Neither shalt thou gather the clusters (remaining after the vintage) of thy vineyard.—Thus the Chaldean. In Hebrew it is: Thou shalt not make a second gleaning of the vintage of thy vineyard; the Septuagint: Thou shalt not glean thy vineyard again; therefore gleaning, as well as the reaping of the harvest, is here commanded to be left for the poor, as also the fruit of the seventh year, of which in chapter XXV, 6.
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11. Thou shalt not lie.—In Hebrew, thou shalt not deny, namely the truth, in a deposit, loan, or any other contract and debt.
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12. Thou shalt not swear falsely by my name,—by my name. And thou shalt not profane the name of thy God,—as far as in thee lies; for otherwise the name of God cannot be profaned in itself.
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13. The work of thy hireling shall not remain with thee until the morning.—"Work," that is, the wages of work; it is a metonymy: in a similar way "work" is taken in Isaiah XXXII, 17, and chapter XL, 10, LXII, 11; Job XXXIV, 11; Psalm CXXVII, 2, as if to say: Thou shalt not delay the payment of wages to the next day, but on the same day before night thou shalt pay the laborer or hireling, because these laborers are generally poor, and live from day to day on their daily wage. For "thou shalt not calumniate," etc., in Hebrew it is, thou shalt not oppress thy neighbor, and thou shalt not rob, thou shalt not exact anything from him by force.
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14. Thou shalt not curse the deaf,—because it is very inhuman to inflict injury on one who cannot defend himself. Tropologically St. Gregory, III part. Pastor., admonition 36: "To curse the deaf, he says, is to derogate from the absent and one who does not hear." Nor shalt thou put a stumbling block before the blind.—The Hebrews think that here also it is forbidden that anyone should give bad counsel to a simple man. But this sense is mystical. Tropologically St. Gregory above: "To put a stumbling block before the blind is to do a discreet thing indeed, but nevertheless to give occasion of scandal to one who does not have the light of discretion."
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15. Thou shalt not respect (in judgment, as was said before) the person of the poor,—so that, moved by misguided compassion for him, thou pervert judgment.
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16. Thou shalt not be an accuser, nor a whisperer.—In Hebrew to these two corresponds one name rachil, that is, a detractor, a whisperer. The Septuagint translates it: Thou shalt not walk deceitfully among thy people. Thus the Emperor Vespasian repressed the calumnies of the fiscals with great punishment of the calumniators, and his saying was reported: "A prince who does not punish informers irritates them." And the Emperor Antoninus Pius, if informers did not prove the crime, affected them with capital punishment; if they proved it, dismissed them as infamous after offering a reward. Aristotle, when he fled Athens from fear of the courts, when someone asked him: "What sort of city is that of the Athenians?" answered: "Most beautiful, but in it a pear tree over a pear tree, and a fig tree over a fig tree grows old." By this witticism he noted the sycophants and calumniators of the Athenians, most pernicious to good men. Thus Aelian, book III. When Thearidas was sharpening his sword on a whetstone, asked by someone whether it was sharp: "Sharper, he said, than calumny," indicating that calumny is a most harmful thing. Demosthenes, oration I Against Aristogitus: "A viper, he says, whenever you see it, you immediately kill: likewise when you see an informer and a cruel man having the nature of a viper, do not wait until he bites one of you, but as soon as he appears, let him be punished." Pelopidas, when a certain brave soldier was reported to him by calumny, as if he had reviled him: "Indeed, he said, I regard his deeds, but I have not heard his words." Thus Xenophon in the Oeconomicus. Finally St. Athanasius, apology 1: "He who is struck with a stone, he says, seeks a physician; but he who is struck by calumny is struck more grievously than by stones. For calumny is a club, and a sword, and an incurable javelin, as Solomon says." Thou shalt not stand (the Septuagint, thou shalt not conspire) against the blood of thy neighbor,—that is, so that thou shalt speak false testimony against him, or otherwise unjustly help to kill him. Blood here signifies life; for the soul and life are in the blood, as Moses said, chapter XVII, 14.
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17. Thou shalt not hate thy brother in thy heart. — Hence it is clear that the Jews in the Old Testament were forbidden not only external action, for example, homicide or injury, as Josephus and some of the Rabbis (whom Christ therefore corrects, and explains the law in Matthew V, 23) thought, but also internal action, namely an evil act of the will, such as hatred. Thus Cassian, book VIII On the Capital Vices, chapter XIV. But reprove him openly. — In Hebrew, reproving reprove, that is to say, Do not foster hatred in thy heart against thy neighbor; nor secretly plot evil against him; but show openly, that is, manifestly, to him who has injured thee, that thou art offended, and seek satisfaction for the injury or damage inflicted upon thee. He does not therefore command that he who offends be rebuked publicly and before the whole multitude, but that the offended party not keep hidden hatred; and therefore let him make known to him who inflicted the injury the wrong done to him, and seek satisfaction. Whence Tertullian, book IV Against Marcion, chapter XXXV, takes this passage concerning fraternal correction, as if it had been commanded to the Jews here. That thou mayest not bear sin for him, — by plotting his injury or destruction in secret.
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18. Thou shalt not seek revenge, — that thou mayest not avenge thyself privately. Secondly and rather, neither privately nor publicly in judgment shalt thou seek revenge proceeding from rancor; for all such is sin in the forum of the soul and before God. This law therefore supplies and perfects the law of retaliation, enacted in Numbers XXXV, 19, and Deuteronomy XIX, 12, which permits one to seek vengeance in the judicial forum, when that is just in the matter itself, although with an evil mind, and the accuser seeks it from revenge, for example, that the kinsman of the slain man put the murderer to death; for although this in itself be just, yet if it be done from revenge, it is wicked and sin. Wherefore God commands here that in such matters they seek not revenge, but only their right, that justice, whether private or public, be satisfied. Most excellently Plutarch: "He uses food," he says, "according to nature, who is hungry; but one ought to use revenge, who neither thirsts for it nor hungers for it. As a father seeing a boy wishing to cut something, seizing the iron does it himself, so reason, snatching revenge from anger, usefully chastises." And Juvenal, satire 13: "It is the pleasure of a weak and petty mind / Revenge: thus immediately gather, that revenge / No one rejoices in more than a woman." And Francis Petrarch, dialogue 101: "The most noble kind of revenge," he says, "is to spare. The momentary pleasure of revenge is, the eternal pleasure of mercy. Many have repented of avenging, none of sparing." But what is more illustrious than this word of Christ, Matthew V, 39: "But I say to you not to resist evil; but if one strike thee on thy right cheek, turn to him also the other:" and of Paul to the Romans, chapter XII: "Rendering to no man evil for evil. Be not overcome by evil, but overcome evil by good." Nor shalt thou be mindful of the injury. — The Chaldean: Ye shall not keep enmities.
Thou Shalt Love Thy Neighbor as Thyself Thou shalt love thy neighbor as thyself. — From this the Jews concluded by contrary sense: therefore enemies ought to be hated, as Christ reports, Matt. V, 43. But that argument is altogether invalid; for the consequence does not hold, nor is the antecedent true as they understood it: for friend does not signify here one who is benevolent toward us, but every neighbor. This is evident from the Septuagint, which translates τὸν πλησίον, that is, neighbor, and from the Chaldee, which translates chabrach, that is, thy companion, and from the Hebrew rea, which signifies not only friend, but is also transferred by a metaphor customary among the Hebrews to one who is joined with us in any way, or to one with whom some matter is transacted between us: but such is every man; for at the very least every man is a friend to another, and is joined with another by common origin from the first parent, by common creation and likeness to God, by common redemption, by common Church and Sacraments, by common grace, charity, ordinance and course toward eternal life. Thus St. Augustine, St. Jerome, Theophylactus in Matt. V; for that the love of enemies was commanded to the Jews is evident from Exod. XXIII, 4. What and how great this love ought to be, Christ taught us by His example, concerning which St. Bernard, serm. 20 in Cant.: "He loved me," says he, "at once God strongly, wisely, and sweetly. Sweetly, because He put on flesh; wisely, because He avoided guilt; strongly, because He endured death." Again St. Gregory, book X Moral. cap. VI: "The love of neighbor," says he, "is derived to two precepts, since both through a certain just man (Tobias, cap. IV, vers. 16) it is said: What thou hatest to be done to thee by another, see that thou do not to another. And through itself Truth says: Whatsoever you would that men should do to you, do you also to them," namely in things lawful and salutary: for each one ought to will and desire for his neighbor equally as for himself, according to right reason, as St. Gregory declares there by many and particular examples. As thyself. — The word as does not signify equality, but likeness: for by ordered charity man loves himself more than his neighbor: yet he ought to exhibit similar signs of love to his neighbor as to himself. Thus is as understood in Deut. XVIII, 45, John XVII, 21 and 22, Isaiah I, 26, Malachi III, 4, where Malachi compares the abundance of spiritual goods in the new law with the abundance of the old law and former times, although in the new law it is much greater. I am the Lord, — namely, I who, although this is difficult, by my right demand and command it. Thus did St. Paul love his neighbor, King Agrippa. For when the king said: "In a little thou persuadest me to become a Christian," he replied: "I would to God that both in a little and in much, not only thou, but also all that hear me this day, should become such as I also am, except these bonds," Acts XXVI, 29. And St. John, who when old in the Lectionary said nothing else than: "Little children, love one another." Being asked why he always repeated the same thing, he answered: "Because it is the precept of the Lord, and if this alone be done, it suffices;"; witness is St. Jerome in his epistle to the Galatians. And St. Dominic, whose saying this was: "I have learned more in the code of charity than in all Holy Scripture." From this code he preached, and converted many, and wished his followers to preach from the same. And St. P. N. Ignatius, who to correct an obscene man going to his mistress, immersing himself in waters said: "Go, wretch, to thy most foul pleasures; dost thou not see the ruin impending over thy head? I here shall torment myself for thy sake so long, until I turn away the most just wrath of God prepared for thee." Witness is Ribadeneira in his Life. And St. Xavier, who to friends dissuading him from China on account of dangers said: "I have nothing else in my prayers than that by my death I might represent the salvation of the Chinese." Witness is Tursellius, lib. III of his Life, cap. XV.
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19. Thou shalt not make thy beast to gender with beasts of divers kind. — The Hebrews and Cajetan think that this law and the two following are not to be understood literally, as they sound, but symbolically, namely that they only forbid the pursuit of novelty and new curiosity, as Cajetan says, and disturbance and confusion, so that among the Hebrews there may be no evil tongue and quarreling, but perfect unity and charity, as the Hebrews say: they bring forward the reason that it is established that the Jews had mules, which are generated from diverse species, namely from a mare and an ass. For David sat upon a mule, and Solomon, and Absalom and other sons of David, II Kings XIII, 29; and in I Esdras II, 66, it is said that the Jews returning from Babylon had two hundred mules. But others everywhere take these things literally, as they sound: for the words themselves plainly and simply signify this. And so by this law the Jews were forbidden to procure the coupling of an ass with a mare for the generation of mules. The mules therefore which the Jews had were either generated by chance, when ass and mare mixed of their own accord; or they bought them from other nations, who procured this mixture and the procreation of mules. The cause of this law was, first, because God wished the Hebrews to be instituted most honorably according to nature: but the coupling of animals of diverse species is against nature; second, because God did not wish the species of animals to be mixed and confused by the Hebrews, but each to remain simple and whole in its essence; third, lest the Hebrews themselves, taking care and therefore watching this coupling of animals, should learn and imitate similar things. Thus Theodoret, Questions XXVII. Whence in the Traditions of the Hebrews a precept is found (as R. Moses says), that men should turn away their eyes from animals coupling: for easily in this sight a movement of concupiscence is stirred up in man, as St. Thomas presently to be cited says. Tropologically Radulphus: When beasts couple with beasts of divers kind at the impulse of their masters, when human minds prone to vices, seduced by the example of their shepherds, are conformed to the lovers of the world. Allegorically, Isychius thus explains it, as if to say: Thou shalt not permit the faithful to follow circumcision and baptism.
Thou Shalt Not Sow Thy Field with Divers Seed Thou shalt not sow thy field with divers seed. — The literal cause of this and the following law was, first, that through them God might cut off from the Hebrews the occasion of novelty and confusion, and might admonish them of simplicity and order. Second, because God wished to be worshipped by this ceremony, namely by the simplicity of seed and garment, rather than by duplicity: because it pleased Him to institute it thus, that He might commend simplicity to men in food, clothing, and every other thing. For God, since He is in Himself most simple, and is Himself simplicity, and therefore unity, primacy and causality of all things, loves simple things, and hates and forbids adulterous mixtures whether of flesh or of spirit in His worship, says Theodoret. Whence symbolically, St. Cyril, book VIII On Adoration, says that by this law two-fold morals are forbidden. "To all of us at the beginning of conversion no virtue is more necessary than modest simplicity," says St. Bernard. Thus St. Job is praised for being a simple and upright man: "simple, because he desired to harm no one, but rather to benefit all; upright, because he permitted himself to be corrupted by no one," says Bede, book I On the Temple of Solomon. Hence the Wise Man, Prov. XI, 20: "An abominable thing, he says, is a perverse heart, and his will is in those who walk simply." And cap. XX, 7: "The just man who walketh in his simplicity shall leave happy children after him." "Thou shalt be simple, says St. Augustine, homily 2 on John, by explaining thyself from the world; by entangling thyself, thou shalt be double." "What, says St. Jerome, is more divine than simplicity? which, like a good father of a family, is sufficient unto itself, and content with its own purity, seeks not what is another's: nor does it gnaw, but forms itself from others: nor does it change itself into various parts, as cunning does, which, that it may be cautious, fears all things, and trusts not its own counsels: it turns over its own opinions; but simplicity knows not how to fear." And again: "Prudence without simplicity is malice, and simplicity without reason is called foolishness." Hence Christ says: "Be ye wise as serpents, and simple as doves." Hear also the Gentiles. Cicero, book I On Duties: "The short way to glory, he says, is that each one be such as he wishes to be thought." And in the book On Friendship: "To hate or love openly is more of a noble character than to conceal one's opinion on one's brow." Seneca, epistle 10: "Virtue, he says, is followed by good fortune, he who does not adorn and paint himself; but it is the same whether he be seen from a declaration, or unprepared and suddenly; truth in every part of itself is always the same." The same to Nero: "No one, he says, can long bear a feigned character, feigned things quickly fall back into their nature." The same in Proverbs: "The wicked man, he says, when he simulates being good, then is he worst." Third, God forbade this mixture of seeds in agriculture, "for the detestation of idolatry, by which the Egyptians in the veneration of the stars made various mixtures, and in seeds, and in animals, and in garments representing various conjunctions of the stars. Again, all such mixtures are forbidden for the detestation of intercourse against nature," says St. Thomas, I II, Question CII, article 6, to 9. Tropologically, thou shalt not sow thy field with divers seed, that is, thou shalt not teach things contrary to divine doctrines in the Church, says Isychius. Second, Radulphus: He sows divers seed, he says, who speaks good things and does evil; who scatters wheat by word, but by the example of sin casts the seed of sin into the hearts of his disciples.
Garment Woven of Two Threads Thou shalt not wear a garment that is woven of two threads. — He does not say, a garment that is sewn of two cloths: for this was not forbidden to the Jews, says Abulensis, but that which is woven of two, namely wool and linen. Thus the Chaldean, and thus this law is explained in Deuteronomy XXII, 11. Except from this law the garments of the priest: for these were variegated, woven of linen or byssus, scarlet, purple and hyacinth. Indeed Josephus asserts that for this reason a two-fold garment, namely one woven of linen and wool, is forbidden to laymen, lest namely they themselves be clothed as the priest, but be distinguished from him both in garment and in status. Tropologically Radulphus: Wool, because it is coarser, signifies visible work; linen, because it is finer, signifies hidden malice; therefore they wear a garment woven of wool and linen who speak peace with their neighbor, but have evils in their hearts, Psalm XXVII. Thus also St. Cyril, book VII On Adoration, page 144: Figuratively, he says, the law forbids duplicity, namely the desire of pleasing men, which is composed of two studies and wills, namely of willing to be evil, and willing to appear good to men. Similar things are found in Rupertus, book I on Deuteronomy cap. XVIII, and Procopius on Deuteronomy XXII, 11.
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20. Also marriageable. — Thus it should be read with the Romans, not noble, as the Plantin edition has it. For in Hebrew it is necherephet, that is, betrothed, that is, marriageable to a man: for passive participles among the Hebrews are often taken for verbal nouns. They shall both be scourged. — In Hebrew, scourging shall be to them with rods of oxen: for this is what birkoret signifies, derived from bacar, that is, ox. Thus Vatablus.
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22. And he shall be reconciled to him, lest he punish him in this life, as I said in chapter I, verse 4. And again "he shall be reconciled to him," through grace and the infusion of charity, if he shall have truly offered this sacrifice with contrition.
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23. You shall take away their foreskins. — God here commands that the fruit of trees which is born from them in the first three years, as if unclean, be cast away, but the fruit born in the fourth year be consecrated to God, and thus finally the fruit of the fifth year be reckoned clean, which it is lawful to eat. He calls foreskins, therefore, the first fruits of three years, as the Hebrews explain; these are called foreskin, by allusion to the circumcision of a child. For just as a child was unclean until the foreskin was taken away from him in circumcision and cast away, so also trees were reckoned unclean until the fruit of the first three years were circumcised and cast away: hence in Hebrew these fruits are called uncircumcised, that is, unclean. And St. Chrysostom, in his sermon On the Ascension of the Lord, where from this place he teaches that the first fruits which are expected from God are fruit not imperfect and weak, but strong and vigorous. For he says: "See the prudence of the lawgiver: he does not permit the first fruit to be eaten, lest anyone appear to have received it before God; nor did he allow it to be offered, lest it be offered to God immature; but, he says, Let it be, because it is first, nor offer it, because it is not yet worthy of oblation." God willed this ceremony to be observed, just as in the circumcision of children, yet fittingly adapted to the nature of trees; for their first fruits are more watery and undigested, and therefore unhealthy compared to later ones. Thus Abulensis. Allegorically, the first three years were the first three periods, in which the law was still unclean, as being weighed down by the grossness of history, and having shadow as a useless rind placed around it. These three periods were when Moses, when Joshua, when the Judges presided; then followed the fourth, when the illustrious chorus of Prophets arose: then the fruit of the law became holy and praiseworthy, because the coming of Christ began to be preached. Finally in the fifth period, namely that of Christ, the law became fit for eating, most useful and pure through the Gospel of Christ. Thus Cyril, book VIII, page 167. Tropologically, St. Gregory, book VIII of the Morals, chapter XXXV: "Trees," he says, "bearing fruit are works fruitful in virtues: we take away their foreskins when, being suspicious of the very weakness of beginning, we do not approve the first fruits of our works, lest, while the praise of acceptance is sweetly enjoyed, the fruit of the work be eaten prematurely," and this until the fourth year when they are consecrated to God, that is, while the mind, placed in the square and solidified, learns to ascribe all good things not to itself but to God. Thus Radulphus. Apples which sprout, which produce, namely the trees themselves.
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24. But in the fourth year all the fruit thereof shall be sanctified, praiseworthy to the Lord. — In Hebrew, in the fourth year all the fruit shall be holiness of praises to the Lord, that is, in the fourth year the fruit shall be consecrated to the Lord in praise of him, so that namely it be offered to the priests, as first fruits and tithes, and fall into their right; therefore in the fourth year the priests could eat this fruit, not the laity.
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26. You shall not divine by auguries, you shall not practice magic or magical divination. Note: Augury is said to be as it were the chattering of birds, and it was divination from birds, and it was threefold. For some birds were thought to predict the future by their flight, others by their song: and those indeed were called flying birds, these were called singing birds. There was also a third kind from their feeding, when food was offered to them with young fowl taken from a cage; concerning which at length Alexander ab Alexandro. But our Interpreter takes augury throughout generally, for any divination whatsoever. Thus Joseph is said to have been accustomed to divine in his cup, Genesis chapter XLIV, verse 5. Thus the Latins sometimes take augury. For the Hebrew nachas absolutely signifies to divine: to which is akin lachas, that is, he muttered, he whispered. For diviners use whisperings and mutterings. M. Cato recognized the vanity of this art, who said he marveled that an aruspex did not laugh whenever he beheld an aruspex, sensing that this whole kind of divination was an imposture by which deception was made to the people: for impostors are accustomed to laugh among themselves at the stupidity of the multitude. Cicero is witness, in book II of On Divination. Nor shall you observe dreams. — In Hebrew it is onen, which Our Interpreter elsewhere, and the Septuagint here, render: Οὐ κληδονιεῖσθε, that is, you shall not divine from birds; secondly, the Rabbis and Oleaster render, you shall not be conjurers, as if onen alludes to ain, that is eye, and to anan, that is cloud, as if to say, "You shall not cloud your eyes with tricks;" thirdly, better Our Interpreter here and in Deuteronomy XVIII, 10, renders: You shall not observe dreams; for the Hebrew onen is various and general: for it signifies to observe something with the eyes. Whence meonenim are called observers, whether of times, or of stars, or of dreams, or of birds. Now because augury, which properly is done from birds, here immediately preceded, but observation of times and stars is often lawful: hence our Interpreter prudently judged that observers and diviners of dreams are to be censured here (which superstition was then frequent and familiar to many): for onen rightly suits dreams, whether you regard the root ain, that is eye; for dreams are nocturnal visions, which the soul sees with the eyes, and which the dreamer seems to himself to perceive with bodily eyes: or whether you regard the root anan, that is cloud; for as clouds are in the air, so dreams and phantasms are in the soul. Furthermore, that the Gentiles attributed much to dreams Chrysippus teaches, who defines a dream thus: "A dream is a power perceiving and explaining what the gods signify to men in dreams." Indeed Cicero also in book I of On Divination: "When," he says, "the mind is withdrawn by sleep from the society and contagion of the body, then it remembers things past, perceives things present, foresees things future; for the body of the sleeper lies as if dead: but the mind is vigorous and alive; which it will do much more after death, when it has wholly departed from the body." But Diogenes mocked the vanity of this superstition, saying: "What you do while awake, you do not care about; but what you dream while sleeping, you anxiously investigate. For to the happiness or unhappiness of a man it matters not so much what he suffers in dreams, as what he does while awake. There, whenever he commits something shameful, he ought to fear the wrath of the gods and a sad outcome; not if something has been seen to sleeping men." Laertius is witness, book VI. Heraclitus said, "For those awake there is one common world, for those asleep each departs into his own; but the superstitious man does not even while awake enjoy the common world with others, always dreaming in thought," says Plutarch in the Moralia. The comic poet said: "Since the gods have given us sleep as a relief from cares and labors, the superstitious man makes it a torture for himself." Rightly therefore Ecclesiasticus, chapter XXXIV, verse 2: "As he that catches at a shadow and follows the wind: so is he that heeds lying visions. This is the same as this vision of dreams;" and verse 5: "Dreams of the wicked are deceitful;" and verse 7: "For many have been deceived by dreams, and they have failed who put their trust in them."
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27. Neither shall you round the hair of your head. — Because this, as also the following things, the Gentiles did, as is evident from Jeremiah IX, 26, and XXV, 23, and chapter XLIX, 32, especially the Egyptians, among whom the Hebrews had lived up to that time. Whence Vatablus thus expounds it: You shall not round the hair of your head, after the manner of the Egyptian priests. Moreover, Radulphus asserts that the Gentiles, when they consecrated themselves to demons, shaved their heads round: for they believed that the gods rejoiced in a round and circular figure, as being the most capacious and perfect of all. Hence Empedocles, when asked what God was, answered: "God is a circle, whose center is everywhere, circumference nowhere," because namely the majesty and immensity of God are terminated nowhere. This roundness of His, God expressed in the world, as it were in His image: for He created the heavens and the elements spherical and round. For this reason the ancients built round temples to their gods: thus Numa Pompilius is said to have consecrated a round temple to Vesta at Rome, because he believed her to be the same as the earth, by which the life of men is sustained, so that in this way the goddess might be worshipped in a temple similar to herself: for the earth is round. Thus Augustus Caesar, by the name of Agrippa, dedicated a temple to all the gods with a round circumference, and for this reason called it the Pantheon, and it now, dedicated to the Blessed Virgin, retains the name from the round form which it preserves. Aristotle testifies that the ancients were pleased to dedicate round temples to the gods, of which kind many are still seen at Rome, either for the most part ruined, or restored by Christians in honor of the Saints. For this same reason, when they devoted themselves to their gods, they shaved their hair round: for the Gentiles dedicated their hair to their gods, that is to demons, as Lucian relates in the Syrian Goddess at the end, Theodoret here in Questions XXVIII, Cyril, book XVI On Adoration, and Athanasius or rather Anastasius in Questions of Holy Scripture, Question LXIV. Rightly therefore God forbids the same thing here to the Jews, as if to say: I do not wish you, O Jews, to follow the Gentiles and demons, but rather nature and the proper arrangement of the face, in the shaving of your head, and I wish you to learn all cleanliness and decorum, even in your garments and hair. Hence also among some of the Greeks, to cut hair round about was a proverb, for that which is to hold in mockery. For thus the hair of the stupid and foolish, not perceiving, is usually cut round about, for the sake of mockery. Whence Lucian in the Misanthrope: "You sat," he says, "while your hair was being cut round about by them." This precept was ceremonial, and therefore is now abolished. Wherefore the heretics ineptly twist it against the tonsure of monks, as Bellarmine shows, book II On Monks, chapter XL. The Septuagint translates: Οὐ ποιήσετε σισόην ἐκ τῆς κόμης, you shall not make sisoen from your hair. The Septuagint appears to have taken the word sisoen from the Hebrew tsitsit, that is, a curl, as is evident from Ezekiel VIII, 3; for Suidas interprets sisoen as πλεξείδων, that is, plaited hair; and Cyprian, book III Testimonies 83, translates sisoen as a curl. St. Peter, epistle I, chapter III, verse 3, appears to call sisoen τριχῶν πλοκῆς, that is, the plaiting of hair, which our Interpreter translates as hair-dressing; St. Paul, I Timothy II, 9, calls πλέγματα, that is, twisted locks; the Latins call it crimped hair, or hair curled with crimping irons into ringlets. The Septuagint therefore believe that curls are here forbidden to the Jews, and from these the Hebrew words can be taken, which thus sound word for word: You shall not make circular, you shall not make round, or "you shall not arrange the end of your head." The reason is, because curled and crimped hair is a sign of a soft and effeminate mind, and therefore is unbecoming to men. "Let young men far from us be adorned like women." Hence that grave saying of Arcesilas reported by Plutarch, who, when he saw a young man chaste, but with curled hair, a broken voice, and wanton eyes, said: "It makes no difference, he said, by which members you are effeminate, by the posterior or the anterior;" and Plautus in the Asinaria: "Who would believe that of you, you curled-haired catamite?" and Synesius: "No long-haired man who is not also a catamite;" and St. Ambrose, book III On Virgins: "Curls, he says, are not ornaments, but crimes; the enticements of beauty, not the precepts of virtue." That curls were as it were a mark of harlotry Clement of Alexandria teaches, book III of the Paedagogus, chapter III. Deservedly therefore Tiburtius in the Life of St. Sebastian rebukes Torquatus, who was curled-haired, thinking himself to be counted a Christian; and when both were brought before the judge on account of religion, and Torquatus was asked about his faith and answered that he was a Christian: "Do you believe, said Tiburtius, most illustrious sir, that this man is a Christian, who in his enticement to effeminacy admits the locks of his head, etc.: Christ never deigned to have such pests as his servants." So much does the demon delight in curls, that he sometimes usurped the name Cincinnatulus. "Cincinnatulus was the name of a demon; with this appellation, delighting in it, he would respond to those calling upon him: if you inquired about things past or present which were most hidden, he gave wonderful answers; if about things future, he was always most mendacious." Go now, young men, go, nobles, bind up your hair, anoint it, crimp it, go, new glory of demons, and delights of the infernal regions: he loves you, exults and rejoices at your name: prostitute your modesty and your beauty. Neither shall you shave your beard.—To cut the beard was not forbidden to the Jews, but to shave it, by drawing over it, for example, a razor, as is done in the crowns which priests wear on the crown of the head; in Hebrew it is: You shall not destroy the extremity of your beard; for God wished that in his people the beard should appear as it were a sign of manhood; for the beard signifies a man. Whence Diogenes said that he wore his beard for this reason, that he might continually remind himself that he was a man; and Artemidorus said that sons bring to their fathers as much ornament as the beard adds beauty to the face. The Cynic also in Lucian thinks it as unseemly to remove the ornament of the beard from men as to shear the mane from a lion. A certain Lacedaemonian, when asked why he cultivated such a long beard, answered: "So that, seeing gray hairs, I may do nothing unworthy of them." Plutarch is a witness in his Laconic Sayings, who also adds there that the Lacedaemonians were accustomed to wear their hair long, remembering the saying of Lycurgus, who pronounced that long hair increases the beauty of the handsome and makes the ugly more terrible. Theseus finally is said never to have wished to shave his beard, so that he might profess his own virtue by that sign. The beard therefore is, first, a sign of manhood; secondly, of virtue; thirdly, of perfection, says Isychius; fourthly, of fortitude, says Eucherius; fifthly, of wisdom, says Ralph. The Hebrews are therefore commanded to preserve their beard, so that even in the appearance of the face they might seem to bear the form of virtue and wisdom. Those already cleansed of leprosy are excepted from this law; for these indeed in their legal purification had to shave all the hairs of the body, according to the law of Leviticus XIV, 9. Moreover among Christians, clergy do not shave, but cut their beard, from the ancient custom; monks however, as dead to the world, shave it, although in different Churches the custom in this matter has been different. See Baronius, in the year of Christ 58. Therefore Martin of Poland errs in his Chronicle, and Peter of Natalibus in book IV, chapter LVII, who write that Pope Anicetus forbade clergy both beard and hair equally. For in the decrees of Anicetus, 23 distinction, chapter For Clergy, no mention is made of the beard. For from the tradition of the Apostles it is that Clergy should wear their beard, as Clement of Alexandria teaches, book III of the Paedagogus, chapter III, Cyprian, book III to Quirinus, Epiphanius, heresy 80, besides the fact that the images of the Apostles remove all doubt. Clergy therefore, just as they cut their hair, so they wore their beard. Hence that decree of the Council of Carthage IV, canon 44: "A cleric shall neither grow his hair nor shave his beard;" for thus the Vatican Manuscript Codex reads. Therefore someone who hates beards, in order to erase the beard from priests, erased "radat" (shaves), as it was erased in the decree of Burchard, book II, chapter CLXXIV, and chapter V of the Extravagants, On the Life and Honesty of Clergy. Indeed Sidonius Apollinaris, book IV, epistle 24 to Turnus Maximus, once a palatine, now a priest, thus depicts and celebrates him: "Bearing befitting the man, rank, modesty, complexion, religious speech; then short hair, long beard."
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28. And upon the dead you shall not cut your flesh. — Deut. cap. XIV, 1, also forbids the cutting of hair: and this first, lest the Jews pursue the dead with excessive mourning, but rather by the hope of resurrection put a limit to their grief. Most beautifully and truly St. Jerome to Paula upon the death of Blaesilla: "Why, says he, do we grieve for anyone dead? or are we born for this, that we should remain eternal? Abraham, Moses, Isaiah, Peter, James, John, Paul, the vessel of election, and above all the Son of God dies; and do we rage that someone depart from the body, who perhaps was snatched away for this reason, lest malice should change his understanding? Let the dead be mourned, but he whom gehenna receives, whom tartarus devours, in whose punishment eternal fire rages. We whose departure is attended by the company of angels, to whom Christ himself comes to meet, should we be more grieved if we dwell longer in this tabernacle of death? because as long as we remain here, we are pilgrims from the Lord," etc. Secondly, because idolaters, especially the Syrians neighbors to the Jews, and from them the Jews themselves, did these things in mourning, and cut their flesh, as appears III Kings XVIII, 28. St. Augustine testifies the same concerning the sacrifices of the mother of the gods, lib. II De Civit. XXVII, and lib. VII, XXVI, where he thus says: "The great mother was believed to aid the strength of the Romans by the castration of the virility of men; whence also her priests on the festival poured themselves out in blood, cutting the flesh of their arms: but the high priest cut off his virility to himself, in honor of the first priest of this goddess, called Attis." Hear also from Herodotus concerning the Scythians, lib. IV: "The Scythians, says he, at the funeral of kings cut off the ear, shave the hair around, cut the arms around, pierce the left hand with arrows." Lucian also concerning his Syrians (for he himself was Syrian) thus says in lib. De Dea Syria: "All are marked with certain signs, some indeed in the palm of the hand, others in the neck; and hence it is that all Assyrians have marks burned in." The same in the book De Luctu, mentions the tearing of hair and the bloodying of cheeks in mourning. Thus also Virgil, IV Aeneid., speaking of Anna lamenting the death of Dido: "The sister fouls her face with nails and beats her breast with fists." And Ovid, lib. III Trist. eleg. 3: "Yet spare to tear your cheeks, nor rend your hair; / Not for the first time now, my light, shall I be taken from you." And Servius in III Aeneid. thus says: "Varro says that women in funerals and mourning were accustomed to tear their faces, so that by showing blood they might satisfy the shades below." Wherefore this was forbidden in the Law of the Twelve Tables, where, as Cicero testifies, lib. II De Legibus, this was the enactment: "Let women not scratch their cheeks." Moreover, that women tore and mangled their hair in mourning, Ovid teaches, lib. VI Metamorph. fable 7 De Philomela: "Soon when her mind returned, she tore her disheveled hair." And Tibullus, lib. I, eleg. 1: "Do not harm my shades, but spare the loosened / Hair, and spare, Delia, the tender cheeks." Cicero indeed clearly, Tuscul. III: "From this, says he, opinion arise those various and detestable kinds of mourning, the filthiness of women, the lacerations of cheeks, the beating of breast and head. Hence that Agamemnon of Homer, and likewise the Accian one, tearing his uncut hair repeatedly in grief. In which that witty saying of Bion: That a most foolish king in mourning should pluck out his hair, as if baldness would relieve sorrow," when rather the pain of plucking increases it. Hear also Plutarch in Consolatoria to Apollonius: "Some of the barbarians, says he, cut off parts of their body, namely the nose and ears, and also beat the rest of the body." Nor figures, etc. — Which Prudentius most excellently described, Hymn. 10 περὶ στεφάνων: "What when he receives the marks to be consecrated? / They thrust tiny needles into furnaces, / With these they proceed to burn the limbs, and when they have been made hot, / Whatever part of the body the burning mark / Has branded, they proclaim this thus consecrated." Certainly by these characters they professed themselves as it were slaves of the Deity, whose singular character they bore. Thus the writer of the third book of Maccabees relates, not far from the beginning, that Ptolemy Philopator ordered the Jews, who had fallen away to idols, to be marked and branded with fire on the body, with the distinctive mark of Bacchus, the ivy leaf.
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30. Keep my Sabbaths. — Sabbath here signifies any feast by synecdoche: for the Sabbath was the greatest of all feasts. And fear my Sanctuary, that is to say, Reverence my Tabernacle and Temple, both lest you approach it irreverently while unclean, and lest you search it curiously, nor enter it further than I have prescribed to you: for the laity could not enter the Holy Place, nor even the court of the priests. This is another law distinct from the preceding one concerning the Sabbaths.
19:31
31. Turn not aside to magicians. — In Hebrew, to pythons, who have a familiar demon, especially a ventriloquist. For these are called obot, from ob, that is a bottle, because from their belly, as if from a bottle, confused speech would be uttered by the demon; whom the Greeks call ἐγγαστριμύθους, that is, prophesying from the intestines, says Theodoret, Questions XXIX; whence also the Septuagint here and elsewhere calls them ἐγγαστριμύθους, that is, ventriloquists. Neither shall you seek out soothsayers. — Soothsayers are properly called those who divine from sacrificed victims. This art was first invented by a certain one called Teges, who is said to have sprung forth from the earth while ploughing, as witness Lucan, book I of the Civil War, and Boccaccio, book I of the Genealogy of the Gods. The Canon Law also makes mention of this matter, 24, Question V, chapter Bishops. For soothsayers in Hebrew is iidonim, that is, diviners.
19:32
32. Honor the person of the aged, and fear the Lord, as if to say: If you do not fear the aged, fear at least God, and on account of the fear of the Lord honor the aged: for God commands that they be honored. And this first, because the young ought to conduct themselves with their elders as disciples with teachers; but it is the part of teachers to sit, of disciples to stand before them and listen. Whence the Emperor Theodosius commanded his sons to stand before Arsenius, his teacher. Secondly, because, as Aristotle says, book IX of the Ethics, chapter II: "To every elder honor is to be rendered according to age, by rising up and yielding the seat," etc. The same is taught by Plato, dialogue IX of the Laws, and Cicero, book I of Duties: "It is," he says, "the part of youth to revere those older." Thirdly, because in the aged, besides the excellence of age, there is the excellence of experience and prudence from a longer age. Hence the aged once governed the commonwealth, and the senate received its name from the aged, just as ἀπὸ τῶν γερόντων among the Spartans γερουσία, which was a magistracy sitting with the king. Whence St. Thomas says that old age is a sign of virtue, and therefore to be honored, although sometimes virtue may be lacking. Hence the Chaldean, for what we have, before a hoary head rise up, translates, before him who is learned in the law rise up. Fourthly, because almost all nations by the instinct of nature honored the aged. The Spartans, as witness Plutarch, in the theatre rose up for all elders coming in, and received them to sit. The Romans led their elders into the senate, outside the senate they waited for them, so as to conduct them home. Hear Juvenal, satire 13: "They believed this a great crime and to be atoned for by death, / If a youth had not risen up for an old man." Among the Spanish this word senior, somewhat altered into señor, and among the Italians into signore, signifies lord. Concerning the Essenes Philo says: "Reverence toward the aged and care is such as can be that of German free men toward parents." Fifthly, because the aged are in the manner of parents, and represent God the parent of all. Whence Tecletus, when asked why the Spartan youth rose up for their elders, answered: "That this is done, so that being accustomed to render this honor to others, they might venerate their parents all the more." Plutarch is witness in the Laconian. Sixthly, because, as St. Basil says, book On the Renunciation of Things, if you honor the aged, "on account of this submission of your mind, God will clothe you with glory;" and as Isychius says here, He will make it so that, when you grow old, the same reverence be repaid to you by the young: if you neglect the aged, the penalty of retaliation will punish you as an old man, so that you be despised by the young as if delirious.
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33. If a stranger, namely a circumcised proselyte, shall dwell with you, of which in the following chapter verse 2.
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35. Do not do anything unjust in judgment, in the rule by which namely you measure something, such as the cubit, as if to say: Use just measure in measuring. 36. Let the weights be equal. — In Hebrew, let the stones be equal; for formerly they used stones for weights: whence Proverbs XVI, 11, these weights are called stones of the purse, not of the age, as some read incorrectly. A just bushel. — In Hebrew, let the ephah be just. The ephah contained three bushels: but our Interpreter, for ephah, a customary and common name of measure among the Greeks and Latins, namely the bushel, substituted it; in like manner for "and an equal sextarius," namely let it be, in Hebrew is, let the hin be equal. Now the hin of the Jews was a measure containing 12 sextarii. But because there is not one measure among us which corresponds to that of the Hebrews, hence the Interpreter aptly substituted the sextarius for the hin. For this measure is most well known to us: for God wishes to say and command nothing else here, than that the Hebrews use just measure both in liquids and in solids; for just as the hin and sextarius were the measure of liquids, so the ephah and bushel were the measure of solids. The Hebrews write that he who uses unjust measures and weights is the cause of five crimes and evils. First, he pollutes the land. Secondly, he violates or profanes the name of God. Thirdly, he causes the majesty, glory and presence of the Divinity to depart. Fourthly, he causes Israel to fall by the sword. Fifthly, he causes them to be cast out into exile from their own land.
Machine translation from the Latin, not reviewed.
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v. 3 « Unusquisque patrem suum et matrem suam timeat ». Cf. Ex. 20,12. Hebr. Sam. Chald. patri anteponunt matrem; item Hebr. Chald. 21,2 : lectio est incerta, discrimen parvi momenti. Haec etiam lex (cf. 17,3; 18,6) orditur a voce v"N, constructione illico deflectente ad 2 pers. plur., quae cum 2 pers. sing. iam per totum eap. 19 scribitur, excepto v. 20, ubi adulterii erimen urbanius non 2** sed 3** personae attribuitur. « Sabbata mea custodite. Ego Dominus Deus vester ». v. h « Nolite converti ad idola », « non declinetis ad cultum idolorum » (Ps. Jon.), « nec deos conflatiles faciatis vobis. Ego Dominus Deus vester ».
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v. 5 « S? émmolaveritis hostiam pacificorum Domino, ut sit placabilis », — Hebr. : inplacationem vestram immolate. Est autem ea expressio uti, 1,3 et Ex. 28,38 exponenda : LXX 8exz$», rite offerte ; non « sponte vestra, ultro, voluntarie » (Vat.).
v. 5-8 adscribitur monitum de sacrificiis pacificorum, cf. 7,11 sqq. Repeti hoc monitum conncit Hesych., quod fuerit magis necessarium. Neque omnia ad haec sacrificia spectantia repetuntur (cf. 22,19-25), sed ea in quibus laici facilius deficerent : cum enim aliarum victimarum nihil illis cederet, pacificae illis cedebant fere totae (Tos/.), erat igitur abusui locus.
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v. 6 « Eo die, quo fuerit immolata, comedetis eam , et die altero. Quidquid autem residuum f uerit in. diem tertium, igne comburetis ».
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v. 5 « Si quis post biduum comederit ex ea », corruptum est, Aq. &xi&Xqxo» , abiiciendum (Chald. Sqyr.), hinc LXX d0»xc» non sacrificatum , invalidum , non ertt acceptabile et ideo, qui comederit, « profanus erit et 1mpietatis reus »; Vulg. sc. pro causa effectum scribit.
19:8
v. 8 « Portabitque ?niquitatem suam » Biduum hic videtur concedi pro pacificis universis, dum 7,16 sqq. biduum pro iis solis concedebatur, quae voto vel sponte offerebantur. Unde Bonfr. aliique censent, ad eadem haee nostrum etiam textum esse restringendum. Tamen ipse textus reesse promulgatas, sed antiquiores plures ab ipso esse collectas et restauratas. Potest is igitur concipi cap. 7 antiquam cum sua restrictione legem promulgasse, Deum vero h. 1l. restrictionem benigne relaxasse.
19:9
V. 9 » Cum messueris segetes terrae tuae », — sed reliqui cum mesfere est : tempore messis; tempore, quo omnes metuntur agri — « non tondebis [usque ad. solum] superficiem. terrae » : est interpretamentum, illudque minus verum. Hebr. : non perficies marginem agri tui, non usque ad extremum agri marginem metes, sed extrema. intacta relinques; pauperibus relinquendae sunt integrae spicae, non vero novum quid praecedentibus addunt : et, quae decidunt messis tuae, non colliges (LXX). Margo linquendus intactus; praeterea, quidquid per totum agrum effugerit primum colligentium manus, relinquatur. Deut. 25,19 vel manipulum relictum dimitti iubet. Cf. Lev. 23,92. v. 10 « Neque tn vinea tua racemoset grana decidentia congregabis ». Hebr. : Et vineam tuam non racemaberis et, quae circumiacent 1n. vinea tua, non colliges. Non uvas relictas decerpes neque decidua colliges. Ceterum 2*2 non solas vineas exprimit, sed item (Iud. 15,5) o/iveta, quae Deut. 25,90 effert, itemque Syr. h. l. « Sed pauperibus et peregrinis » — Deut. 94,90 « et orphano et viduae », omnis generis indigentibus — « [carpenda] dimittes ». « Secundam vindemiam relinques pauperibus » (Mar.). Deut. 24,22 adscribitur ratio : « Memento, quod et tu servieris in Aegypto, et idcirco praecipio tibi, ut facias hanc rem »; non quasi similem pauperibus indulgentiam Aegyptii exhibuerint, qui spicilegium sibi reservabant (Erman p. 512); sed quia pauperes referunt similitudinem Hebraeorum, qui et ipsi in Aegypto pauperes fuerant et advenae. Neque tamen ex hac ratione omnino vera concludere fas est, non etiam patriarcharum tempore eiusmodi indulgentiam pauperibus concedi consuevisse. « Ego Domnus Deus vester », « quiid praecipio » (Vat.), et qui divites facio (Hesych.). cuius audiendae alteri ius est, veritatem (3 Reg. 13,18). Prior sensus hic videtur propter contextum praeferendus : non fureris clam proximo, non in faciem illi deneges sua, non eum fallas in negotio, multo minus quod falsum est iuramento confirmes — « nec decipiet unusquisque proximum. suum », i. e. popularem : cf. quae dicebamus ad 6,2. Cum etiam vn2 construatur cum 2, melius ad tria verba referuntur extremae voces : ne furando, aut quod iustum est denegando, aut decipiendo invicem laedatis.
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v. 12 « Non periurabis » — reliqui periurabitis — « 1n nomine meo » in deceptionem, « nec pollues nomen Dei tui » tali iuramento (Vaf.); non agitur de nomine Dei vane appellando vel similibus (DilIm.), quibus cum iniustitia in proximum nihil per se est commune. « £go Dominus ». Dum v. 11 sq. populares respicit Israelitas, v. 13 respicit proximum universim, imprimis non Israelitas, qui, ubi inter Israelitas degant, erunt utique servorum seu mercenariorum loco. Ita haec lex praecedentem complet.
19:13
v. 13 « Non facies calumniam proximo tuo », seu rectius non opprimes eum; cf. Deut. 21,14 « non opprimes mercenarium pauperem »; « nec vi opprimes eum ». 5x3 eripere, 6,2 vertitur extorquere : videtur agide extorquendo a mercenario paupere, imprimis non Israelita, labore gratuito aut qui oblatam excedat mercedem. Sequentia agunt de iusta mercede non differenda. « Non morabitur opus », 1. e. merces, « mercenarii tui apud te usque mane », quam persolvi oportebat vespere. Cf. Deut. 94,15; Tob. 4,15. — Legi in favorem mercenariorum pauperum latae altera adnectitur, quae aliud miseriae genus respleit
19:14
v. 1& : « Non maledices surdo », qui convicia nequit intelligere neque efficaciter refutare, « nec coram caeco pones tamen, qui videt et audit, vindicem iniuriae habebunt (Bonfr.). Hine: « sed timebis Dominum Deum tuum. [Quia] ego sum Dominus ». In iudiciis servanda iustitia. Primum verbum reliqui scribunt plurali.
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v. 15 « Non facies, quod iniquum est », n tudicio, quam vocem his amplificat : « nec intuste tudicabis ». « Non consideres personam pauperis », ut paupertatis ergo illi iniuste faveas (Hesych.), « nec honores vultum potentis », ut potentiae reverentia illum iniuste absolvas. « luste qudica proximo tuo », populari tuo. Et haec quidem iudici dicuntur, sequentia etiam accusatori et testibus.
19:16
v. 16 « Non eris crimaünator [nec susurro|, in populo » tuo. Hebr. : non ibis calumniator etc. : «aliud enim est occurrentia aliorum gesta videre, aliud est ire ad explorandum, quae ab aliis fiunt » (Ca.), eaque postmodum ad calumniam detorquere. « Non stabis contra sanguinem proxima tut ». Dum accusatorem aut testem agis, hoc unum intendas, ut fiat 1ustitia, non ut per fas et nefas aliquis interimatur, cf. Ex. 23,7. « Ego Dominus ». Iniuriae quomodo ferendae.
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v. 17 « Non oderis fratrem tuum in corde tuo », 1. e. « odio occulto » (Cat.), « [sed publice] argue eum », sane eo imprimis fine, ut iniuriam reparet (Caím.), et hine publice et coram iudice (Men.), « ne habeas », aut rectius et non habebis « super illo peccatum » : declaratur imprimis actio coram iudice omni peccato carere. Verum
19:18
v. 18 « non quaeras ultionem » manu tua (LXX), « nec memor eris anturiae civium tuorum », non nutries iram et odium interne, sed « diliges amicum », seu verius proximum « tuum, sicut te ?psum. Ego Dominus ». a. De disparatis, de adulterio cum serva commisso, de praeputio fructuum Lev. 19,19-25.
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« Jumentum tuum non facies coire cum alterius generis animantibus ». Certe mulos sine peccato procurari censebant Hebraei demonstratque Hesych. 3 Reg. 1,4 et Davidem et Salomonem mulo insidentes. Loco parallelo Deut. 22,10 legitur : « Non arabis in bove simul et asino ». Facile 3 vonn corrumpebatur in 7*25n. Censeo igitur sensum h. Ll. esse : « Non arabis :n d?isparatis », animalia diversae speciei eidem simulsubmittens iugo. « Agrum tuum non seres diverso semine », Hebr. disparatis; ne seras frumentum inter vites, cf. Deut. 22,9. Disparatis, 3. e. « veste, quae ex duobus texta est », lana et lino (Deut. 29.11), « non indueris ». »xoyv, vox probabilius aegyptiaca, incertae derivationis. LXX x(£257c», adulteratum. Legis rationem, quam scriptura nusquam indicat, sola coniectura attingere pos- sumus. Caietani aliorumque subtiliores explicationes consulas. Nos sequentem proponimus. Antiquus hie mos invectus est ad significandum, quam studiose stirps electa temperare debeat a coniugiis nationum a Deo proscriptarum. Quae coniugia h. 1l. repraesentantur diversarum specierum animalibus sub idem iugum coactis, diversarum specierum seminibus in eundem agrum demissis, lana et lino in unum pannum contextis.
19:20
v. 90 « Homo si dormierit cum muliere coitu seminis, quae sit ancilla [etiam] nubilis, et tamen pretio non redempta nec libertate donata » (Ex. 21,1 sqq.), quo casu ipsa ,esset priore coniugio soluta et concubitu subsequente fieret alterius viri uxor, « vapulabunt ambo et non morientur, quia non fuit libera ». Agitur de ancilla coniuge ab hero repudiata sed nondum liberata, ideoque aliis nuptiis adhuc inhabili. Coneubitus cum illa, licet sit utique adulterium, per indulgentiam non consideratur neque punitur ut tale.
19:21
v. 21 « Pro delicto autem suo » (QWN) « offeret Domino ad ostium tabernaculi testimoni arie- Lem »,
19:22
v. 99 « orabitque pro eo sacerdos et pro peccato eius coram Domino, et repropitiabitur ei, dimttteturque peccatum ». braeos neque apud Chaldaeos competit. Sensus nalivus est inquirere, considerare (LXX éztxoz/), unde Ps. Ion. suggerit inquisitionem coram iudice faciendam. Praeterea chald. pa vel ?pP significat dimittere, vacuum relinquere; habeturque commodus sensus : dimissio erit, non morientur; dimittentur graviori poena immunes. Ab ea porro radicis significatione petitur chaldaeum Nm, vacuitas , petulantia : petulantia est tantummodo, non quale in lege intelligitur adulterium (lectio aliqua LXX óvs0Q , non interimentur tamquam adulteri. | Arborum « fructus primi magis aquosi et indigesti, ideoque insalubriores sunt posterioribus » (Men.). v. 23 « Quando ingressi fueritis eorum. »; verbotenus Hebr. praeputiabitis, cuius vocis sensus etiam esse potest observabitis. LXX circumpurificabitis impuritatem eorum. « Poma, [quae germinant| », tribus annis praeputia seu « àmmunda erunt vobis, nec edetis ez eis ». « Praeputia arborum fructiferarum sunt primi trium annorum fructus, quos ipsae producunt. Et vocantur praeputia allusione facta ad eireumeisionem pueri. Sicut enim puer et tamquam aliquid immundum abiiceretur, ita arbores illae habebantur immundae, sic ut de fructibus earum edere non liceret, donec irium annorum fructus ex illis decerpti essent abiecti » (Sy/v.). « Praeputia vocantur, quae superflua sunt et resecari debent in arboribus » (Mar.).
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v. 9& « Quarto autem anno omnis fructus eorum sanctificabitur laudabilis Domino ».
19:25
v. 25 « Quinto autem anno comedetis fructus, congregantes poma, quae proferunt. Ego Domnus Deus vester ». Sequuntur leges contra superstitionem.
19:26
v. 26 « Non comedetis cum sangwine ». bn 5v 528 habes 1 Reg. 15,32 sqq.; Ez. 33,95 : habebis ergo h.l. praeter omnem contextum ineuleatam prohibitionem, ne caro cum sanguine manducetur. At pro 275 legebant LXX am, super montes , et ita totus versus est de superstitionibus. Comedere in montibus autem euphemismus videtur esse pro sacrificare in montibus. « Non potestis mensae Domini participes esse et mensae daemoniorum (1 Cor. 10,21). Nam in montibus sacra fiebant daemoniis (Proc.). — « Non augurabimeni ». 9n2 sibilare, susurrare : cf. Gen. 45,5, ubi agitur de Ioseph e scypho augurium petente. — « Nec observabitis somnia, ». Superstitionem intelligi certum est, reliqua sunt plane incerta : etymon vocis tirzn secuti, alii alia suggessere, nubes, aves, sonos ete. —
19:27
v. 97 « Neque in rotundum attondebitis comam, nec radetis barbam ». Xetantur praecidere cencinnos. Cf. 91,5. Porro aliae gentes cincinnos, comam, barbam radebant ex susperstitione, cf. P. Scholz : Gótzendienst u. Zauberwesen bei den alten Hebràern, Regensburg 1877, p. 51 sq. Is. 3,17 dicitur Dominus esse decalvaturus verticem filiarum Sion et earum n5 esse nudaturus; quo facto v. 24 « pro opere tornatili erit calvitium ». Idem igitur est crinium opus tornatile, atque T1ND2, ambaeque voces exprimunt cincimnos. Hinc Ier. 9,26; 25,23; 49,32 gentes ethnicae circum incolentes vocantur « attonsae cincinnos », et ità quidem ut hae gentes habentes attonsos cincinnos sed incircumcisum praeputium opponantur Hebraeis cincinnos producentibus et praeputium circumcidentibus. Hodiedum conspicui sunt Iudaei orthodoxi ob comae barbaeque cincinnos. — JEpn facietis circuire, supple novaeulam. : cf. Vulg. Symm. — rymun corrumpes (LXX Chald. Syr.), quod Vulg. et Ps. Ion. vertunt radere. A corrumpendi significatione derivatur significatio destruendi : cf. chald. b4n.
19:28
v. 98 « Et super mortuo » — ita recte Vulg. Chald. interpretari v23 ostendit 22,1; Num. 5,9; 9,6. 7. 10 — « non incidetis carnem vestram, neque figuras aliquas aut stigmata. factetis vobis ». Scriptura Ypyp seu pp (Sam.) quid sit, penitus ignoramus. LXX «xeápyaxa ov, Chald. signa exsculpta : creduntur fuisse characteres aliqui cuti incisi, succo aliquo erodenti perfusi, qui et ipsi sine dubio superstitionem habebant. Cf. Scholz l. e. p. 58. « Ego Dominus ». y. De prostitutione et de sanctuarii religione Lev. 19,29 sq.
19:29
v. 29 « Ne prostituas filiam tuam, ne contamtnetur terra » ; Hebr. bis idem scribit verbum : Ne prostituas filiam tuam ad fornicationem, ne fornicetur terra, homines, quia peccatum hoc « ad multos extenditur » (Tost.), « et impleatur piaculo ». Insistit textus in hoe, vitium istud, quod ethnicis innocens videbatur et vix non sacrum, revera scelusesse et Dei iram provocaretanto severiorem, quanto latius spargatur. Quando pater filiam prostituit, id generatim facit habitualiter et lucri gratia. Hinc permanens prostitutio imprimis h. l. intelligitur, tem includatur. An specialius etiam intelligitur prostitutio sacra, quae in ethnicorum festis et templis usuveniebat? Id putabat Cat. ob nexum cum v. 30 : tamen, subsitne intimior hic inter duos versus nexus, non liquet.
19:30
v. 30 « Sabbata mea custodite, et sanctuarium meum metuite. Ego Dominus ».
19:31
v. 91 « Non declinetis ad magos » seu necromantios, « nec ab ariolis aliquid sciscitemini » , qui futura et abscondita nosse praetendunt (cf. quae diximus ad 1 Reg. 98,3), « ut polluamini per eos. Ego Domanus Deus vester ». Cf. 90,6. 97. Ad legem de peregrinis cf. Ex. 29,21 (20); 93,9; Deut. 10,19. Pro 45 LXX Chald. Syr. aznN.
19:33
v. 33 « St habitaverit advena in terra vestra let moratus fuerit inter vos|, non exprobretis ei », non opprimalis eum;
19:34
v. 34 « sed stt inter vos quast indigena , et diligetis eum quasi vosmetipsos : fuistis enim et vos advenae in terra Aegypti. Ego Dominus Deus vester ». Textus hebr. nonnihil facundior prodit, quantopere haec lex Deo cordi sit. hecensentur res quatuor, in quibus praeprimis homo sibi cavere debet ab iniustitia.
19:35
v. 35 « Nolite facere iniquum aliquid $n iudicio », — sed cum de hoc iam dictum sit v. 15 sqq., istud h. 1l. praetermittitur, et ad sequentia fit gressus : « n regula » ad extensionem mensurandam (Ex. 26,9.8), « ?n pondere , in mensura » liquidorum (Ez. &,11. 16). Mensuras liquidorum et extensorum nimis docte (!) distingui enset Dill/m.; esse distinctionem non inter plebeios natam, sed a sacerdotibus ingeniose excogitatam : tamen plebeii quoque extensa metir consueverunt linea, liquida amphoris. Prohibitio v. 35 magis explicatur positivo praecepto
19:36
v. 36 : « statera » (lob 31,6) « tusta, et bantur (Deut. 25,13) erantque certi ponderis, « ?ustus modius » ephi (Ex. 16,36; 29,10), « aequusque sextartus » hin (Ex. 30,24). « Ego Dominus Deus vester, qui eduat vos de terra Aegypti ». Clausula generali haec legum congeries absolvitur
19:37
v. 37 : « Custodite omnia praecepta mea et universa tudicia, et facite » ea. « Ego Dominus ». 20,7-26 omnino correspondet capiti 18, statuitque poenas 1n peccata luxuriae ib. recensita, non cum alienigenis commissa. Uti cap. 18, habet cap. 20 exordium v. 7 sq. et prolixiorem epilogum v. 92-96. Uti 18,6, orditur v. 9 vocibus v'N v'N , dum sequentes versus simplex habeant v^N. Prosequitur 20,7-26 peccata illa omnia (cf. dicenda post v. 91), sed alio atque cap. 18 ordine. Dum sc. cap. 18 illa scelera proximitatis ordine recensebat, cap. 20 eadem secundum poenam infligendam in duas classes secernit. Adulterium, incestus cum patris uxore aut nuru admissus, sodomia, matrimonium attentatum cum maire simul ac filia, bestialitas morte plectuntur v. 10-16; coitus cum sorore, muliere seminiflua, matertera vel amita, uxore patrui vel avunculi, uxore fratris v. 17-21 punitur morte civili et consequente illegitimitate prolis. Prolem prioris etiam classis scelerum illegitimam fuisse, per se patet. Hae poenae non videntur cum ipso, qui legibus cap. 18 exprimitur, more esse natae, secus cum illis legibus unieum efficerent documentum. Sed cum coniugia illa, quae maiorum mores reprobabant, multiplicarentur, tum tandem poenae in eos, qui talia attentarent, ferri coeptae sunt. An hae poenae omnes iam ante Moysen fuerint decretae, an aliqua ipse addiderit auxeritve, ignoramus. Verum huie poenarum catalogo, qui in se est omnino unus, praefigitur v. 2-6, subnectitur v. 27. Assignabimus primum additi v. 27 rationem. Respicit is v. 6 comminantem eos, qui consulant pythonem ; at id aliquando non est visum sufficiens, sed statuenda poena in Israelitas illos, qui pythonem ipsi haberent et eius ope oracula ederent. Quare v. 27 in eos lata est poena mortis, et quidem lapidationis, et loco v22 v. 6 seriptum nvN *N v"N, ne quam sibi mulieres magae promitterent indulgentiam. Quando hic versus sit additus, nescimus; tempore Saulis regis (1 Reg. 28,3) certe vim legis obtinebat. Additus est, postquam iam in unum textum concreverant v. 2-6 et v. 7-26 : secus enim, qui nunc est v. 27, immediate post v. 6 esset insertus. alienigena infideli, alteram 19,31. Illa non est inserta 20,7-26, quod hic locus sola Israelitarum inter se peccata respiceret, et fortasse quod, nae in regione deserta. Postea autem , v. g. tempore de quo agit Num. 25, potuit ea lex videri summe necessaria. Lata est igitur cum multa emphasi v. 29-5, statuto non quovis, sed lapidationis supplieio, vocibus v. 2 v^N v'N conformata versui 9. Potuit eodem tempore invalescere superstitio adeundorum magorum, unde adscripta v. 6 comminatio, nondum vero decretum supplicium. Potuitque ea tanto facilius h. l. adscribi, quod ea superstitio conciperetur tamquam spiritualis fornicatio cum diis alienis , ideoque non absurde appenderetur prohibitioni coitus cum muliere a/?ena.
19:1
… The earliest prophets attest the existence of the t. binding on all, on a moral basis (cf. Ex. 23, 1-9; Lev. 19, 1-37), which was to bring about in Israel the "knowledge of God." The priest was to apply it and inculcate it; to the negligence of the t. on the part of the priests are due the crimes …
19:9
… Tob. 4:7-9; 12:9; Sir. 3:33; 7:36; Dan. 4:24); it is preferable to fasts and even to sacrifices themselves (cf., for example, Is. 1:11-17; 58:5-7). Indeed the Old Testament also establishes certain concrete forms of aid to the poor (cf., for example, Lev. 19:9 ff.; 23:22; Deut. 14:28; 24:20).
… It prescribes the recitation of the blessings: Šēma (v.), the eighteen blessings, blessings over food, after meals, at the close of the Sabbath, on the occasion of natural phenomena, of extraordinary events. b) Pē'āh ("edge" of the field): deals (with reference to Lev. 19:9; 23:22; Deut. 24:19 and following) with the owner's obligation to leave the edges of the field free at harvest time for the poor and the stranger, so that they may glean there, and …
19:19
… In the Babylonian Talmud the treatise has no gēmārā'. d) Kil'ajim: indicates (with reference to Lev. 19:19 and Deut. 22:9 and following) the prohibition of mixing in sowing, of animals, and of wool and linen in clothing. …
19:23
… It was therefore extended to the fruits of new trees: in the fourth year they had to be consecrated entirely to Jahweh, and only in the fifth year could the Israelite enjoy them (Lev. 19:23 f.); to the first loaves of every new dough (Num. 15:20 f.; Ez. 44:30; cf. the Hallāh tractate of the Mishnah); to the first shearing of every sheep (Deut. 18:4).
… Palestinian Gēmārā'. l) Orlāh, the produce of a tree in its first 3 years: "uncircumcised" (Lev. 19:23), its use remains forbidden. …
19:26
In Ex. 22:18 witches are condemned to death (Heb. mĕkhāšĕphāh, Lev. 20:27; cf. ibid. 19:26, 31; 20:6).
19:31
… hos aut stultitiae, aut vanitatis, aut imprudentiae" (De divin., I, 19). In the same sense, but for higher motives, Sacred Scripture: "Do not turn to mediums or consult fortune-tellers, lest you be defiled by their contact: I am the Lord your God" (Lev. 19:31). "Do not be afraid of the signs of the sky, which the Gentiles fear, for the rites of the peoples are vain" (Jer. 10:2; cf. also Is. 47:13).
… The evocation of the spirits ('ōbhōbh) of the dead, although forbidden by the Law (Lev. 19:31; 20:6, 27; Deut. 18:11), was practiced in Israel until the Talmudic era; it is mentioned in the Manual of Discipline (ca. 100 B.C.) of Hirbet Qumrān.
… If the observances involve an invocation or an explicit pact with the devil, there is evidently grave sin (cf. Deut. 18, 10-11; Lev. 19, 31; 20, 27), also because no temporal utility can compensate for the spiritual harm which follows upon demonic invocation (Sum. …
19:32
… (19:11, 15 f. 35 f.); the duties of children toward their parents (19:3); duties of humanity toward the aged (19:32), toward the sick (19:14); duties of charity toward the Israelite (19:17 f.; cf. Mk. 12:31) and toward the stranger who dwells in Israel (Lev. 19:32 f.). The Wellhausenian conception of a ritual religion, codified in Leviticus, in opposition to the moral religion of the prophets (Deuteronomy), is one of the many artifices of that system.
19:33
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 aggregation to the messianic …
19:34
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
The attempts to remove his figure from the Egyptian framework (how else would the name M. be explained, and more generally the Egyptian names Hur, Ophni, Phinees, Phutiel, etc., and all the reminiscences, such as Ex. 20:2; Lev. 19:34; 25:42; 26:45; Num. 15:41; Deut. 5:6, 15, etc.?) and the Sinaitic framework, in which biblical tradition places him, have been recognized even by non-Catholic critics as contrary to …
19:340
… restricted, or broadened, or transformed the written t., this arbitrary oral t. led to the formalistic and inhuman nomocracy of the Pharisees (Matt. 23:1-37). Not content with attributing to the oral t. the same divine authority as to the written t. (Siphrā' Lev. 19, 340; Pal. Bērā-
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.